Earlier text: REVIEW OF A. N. SEYMOURTHOUGHTS ON THE REVELATION.
THE symbols under the first four seals, at least, show the spirit of the periods covered by them. Verses 1, 2. And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts, saying, Come and see. And I saw, and behold, a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. The white horse denotes the purity of faith, and consequently of life, of the first ministers and followers of Jesus Christ. This seal probably covers the period of the Ephesus church of chap. ii, 1-7. The conquests of the gospel during that period are here represented. Verses 3, 4. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red; and power was given to him that sat thereon to take peace from the earth, and that they should kill one another; and there was given unto him a great sword. The red horse denotes blood and carnage, and has reference to those times of persecution of the followers of Jesus Christ, covering much of the period called the ten persecutions, the same as the Smyrna church of chap. ii, 8-11. Verses 5, 6. And when he had opened the third seal, I heard the third beast say, Come and see. And I be-held, and lo, a black horse; and he that sat on him had a pair of balances in his hand. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. The black horse denotes error and darkness, the opposite of that symbolized by the white horse. The events under this seal cover the period of the Pergamos church, chap. ii, 12-17, from Constantine, A. D. 313, to the unlimited rule of the Papacy, A. D. 538. On this seal Wm. Miller, Lectures, p. 181, remarks as follows: "When the church became connected with worldly power and wisdom, she lost her purity of doctrine and practice, and adopted in her creed maxims and principles congenial with the natural heart, and forms and ceremonies for show and parade, rather than the humbling and cross-bearing life of the followers of Jesus. The balances denoted that religion and civil power would be united in the person who would administer the executive power in the government, and that he would claim the judicial authority both in church and state. This was true among the Roman emperors, from the days of Constantine until the reign of Justinian, when he gave the same judicial power to the bishop of Rome. The measures of wheat and barley for a penny denote that the members of the church would be eagerly engaged after worldly goods, and the love of money would be the prevailing spirit of the times, for they would dispose of anything for money. The oil and wine denote the graces of the Spirit, faith and love, and there was great danger of hurting these, under the influence of so much worldly spirit. And it is well attested by all historians that the prosperity of the church in this age produced the corruptions which finally terminated in the falling away, and setting up the anti-Christian abominations." Verses 7, 8. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold, a pale horse; and his name that sat on him was Death, and hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. The rider upon the pale horse is named Death. Hell, the grave, followed with him. The symbols under this seal denote great persecution, and martyrdom of the church. The period of this seal cannot be mistaken. It must have been during the unlimited, unrebuked, unrestrained, persecuting rule of the Papacy, from about A. D. 538, to the time when the reformers commenced their work of exposing the corruptions of the Papal system. Verses 9-11. And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow-servants also and their brethren, that should be killed as they were, should be fulfilled. It seems proper that a period of time should be given to the events under the fifth seal, the same as the other six, which time, it may appear evident from the following remarks, was from the rise of the reformation to near the time when civil power was taken from the Papacy. 1. It is evident that these souls were not in heaven when John had this vision, from the fact that they had not been born. A. Barnes makes the following remarks in reference to this subject: "We are not to suppose that this literally occurred, and that John actually saw the souls of the martyrs beneath the altars—for the whole representation is symbolized; nor are we to suppose that the injured and the wronged in heaven actually pray for vengeance on those who wronged them, or that the redeemed in heaven will continue to pray with reference to things on the earth; but it may be fairly inferred from this that there will be as real a remembrance of the wrongs of the persecuted, the injured and the oppressed, as if such prayer were offered there; and that the oppressor has as much to dread from the divine vengeance as if those whom he has injured should cry in heaven to the God who hears prayer, and who takes vengeance. The wrongs done to the children of God, to the orphan, the widow, the down-trodden, to the slave and the outcast, will be as certainly remembered in heaven as if they who are wronged should plead for vengeance there, for every act of injustice and oppression goes to heaven and pleads for vengeance. Every persecutor should dread the death of the persecuted as if he went to heaven to plead against him; every cruel master should dread the death of his slave that is crushed by wrongs; every seductor should dread the death and the cries of his victim; every one who does wrong in any way should remember that the sufferings of the injured cry to heaven with a martyr's pleadings, saying, 'How long, O Lord, holy and true, dost thou not judge and avenge our blood?'" 2. The scenes which John was viewing were upon the earth, hence, in the absence of proof that any other altar is meant, it seems a necessary conclusion that John saw the place of slaughter of the church of God by Papal Rome, where the earth has drunk up the blood of martyrs slain, under the figure of an altar of sacrifice. 3. These slain are represented as crying to God to have their blood avenged on them that dwell on the earth, the same as the voice of Abel's blood from the ground, Gen. iv, 9, 10; or the cry of the stone from the wall, and the answer of the beam out of the timber, Hab. ii, 11; or the cry of the hire of the laborer, James v, 4. If it be said that these souls must be in conscious being in heaven in order to cry, then we reply, that Abel's blood, the stone and the beam, and money, are also conscious, as they are all represented as crying. But, really, if these souls are in heaven in the participation of fullness of joy, and pleasures forevermore, why are they represented as crying for vengeance on those who cut short their mortal life with all its woes, and hastened them to the enjoyment of the perfect bliss of heaven? 4. The Scriptures sometimes attribute life, action, intelligence, and personality, to inanimate objects to show how God regards those connected with those objects, hence the unconscious slain are represented as crying from beneath the altar of Papal sacrifice. Justice, long trampled in the dust, now cries for judgment and vengeance on the Papacy which was spilling the blood of the church of Jesus Christ. Luther and his associates were imbued with the spirit of this cry which went up from the earth that had drunk the blood of millions of the martyrs of Jesus slain, and they exposed the corruptions of the Papacy, which trembles before the reformers, and in A. D. 1798 was stripped of its civil authority. Thus the blood of the martyrs was avenged on those that dwelt on the earth. This has no reference to the final judgment and punishment of the wicked; but refers to the change in the condition of the Papacy. "He that leadeth into captivity shall go into captivity; he that killeth with the sword must be killed with the sword." Chap. xiii, 10. 5. White robes were given to every one of them. They had been denounced by the Papacy as vile heretics, and executed as such, and thus their character had been robed in darkness. But the Reformation exposed the crimes of the Papacy, turned the seals, vindicated the cause of the holy martyrs of Jesus, and clothed them with white robes. Hence, the sermons, the prayers, and songs of praise of the Christian church, have held these millions of the slain for Jesus' name, forth to the world in spotless purity. 6. They were to rest yet a little season, until their fellow-servants and brethren should be killed as they had been. We stated that the opening of this seal commenced when the reformers began to expose the Papacy, and vindicate the cause of the martyrs. But the cry of justice was not answered at once. Time must be given to bring about these grand events. Their cause must rest yet for a little season. For notwithstanding the influence of the Reformation, the Papacy clothed with authority to punish heretics, did put to death more of the followers of Jesus. This done, the little season, or the period of the fifth seal, closed. Verses 12-17. And I beheld when he had opened the sixth seal, and lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; and the stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond man, and every free man, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who shall be able to stand. The events of the first five seals have been described in a style highly figurative; but with the sixth seal there seems to be a complete change to the narration of literal facts. The events under this seal are, 1. A great earthquake, which, probably, was the great earthquake at Lisbon, in 1755, in which 20,000 persons were killed. The Encyclopedia Americana states: "It extended from Greenland to Africa and America." 2. The sun became black as sackcloth of hair, which was the same as the darkening of the sun, Matt. xxiv, and was fulfilled in the wonderful dark day of May 19, 1780. See Exposition of Matt. Twenty-four, advertised in the Review and Herald. 3. The moon became as blood. The night following the dark day, the moon, when visible at all, looked like blood. 4. The stars of heaven fell unto the earth, which is the same as the falling stars of Matt. xxiv, and had a wonderful fulfillment Nov. 13, 1833, as described by John, of which thousands now living were eye-witnesses. 6. Mountains and islands will be moved out of their places. The voice of God that shakes the heavens will also shake the earth. Mountains will be thrown down, and islands sunk. The earth's surface will be broken up to prepare the way for 7. All classes of the lost to hide in the dens and in the rocks of the mountains from the burning glory then being manifested of Him that sitteth on the throne, and from the wrath of the Lamb. They have witnessed the shaking of the earth, the casting out of the rocks of the mountains; all hope of mercy is gone, and they desire and pray that some rock or mountain may cover them from the awful glory of God and the Lamb. New Positions on the Fifth Seal
By Editor
WE wish to be considered alone responsible for the new positions taken upon the fifth seal. Some of them are not more than twenty-four hours old with us at the time the Review goes to press. Let them be considered, and if wrong, be corrected. ☞ If a man cannot do his duty in the situation he is in, he cannot do it anywhere. DON'T IMPOSE ON THE EDITOR.
By J. H. Waggoner
THE Review is a good paper: we all know it. And it should be the study of all to help its conductors to make it good. But I hear some reader say, "I am sorry that such an article, or letter, was published." Why? "Because I have no confidence in the writer." That is bad, indeed; but the Editor does not know him, and it was well written. "Yes; but it has a bad influence with those who do know him; especially if they are prejudiced against us or our faith." Now I have often felt just so, and could heartily wish that the Editor knew everybody. But as he cannot, I will say a few words to those who write for the paper. If you love the Review as you profess to, do be careful and not abuse the privilege granted through its columns. I will tell you just what I mean. Some persons who have not a good standing with the church, who know very well that the brethren have somewhat against them, will write to the Review, regardless of the home influence of their letters, and perhaps excite the sympathy of the Editor and readers, when themselves know, if they know anything of church relations and duties, that they are not entitled to that sympathy. Such should realize that their letters will be read in their own neighborhood, where their own inconsistencies will cause their letters to be despised. And thus the paper suffers, and the cause is reproached. For example: A letter comes from a western State, calling for help, saying the writer is the only one in that section keeping the commandments, offering a home to any one who will come and preach the message, &c. But the writer left some eastern State in bad repute; perhaps a stain upon his character; perhaps a difficulty with his brethren that he was too selfish or willful to reconcile. Some never settle their difficulties: they try to run away from them. Of such beware: their influence is deadly. And woe to the messenger who heeds their calls and goes to preach in a neighborhood where they have been scattering darkness. Again; here is an excitable man; he flies into a passion, and draws a deadly weapon, and threatens the life of his neighbor, contrary to the commandment which says Thou shalt not kill, and, Thou shalt love thy neighbor as thyself. His brethren are deeply grieved, and bring it before the church. He makes confession and they forgive him, though he makes no confession to his abused neighbor. In this, Satan maintains the advantage. On going home, thinking no doubt of the injury or fancied injury his neighbor has done him, the difficulty is renewed in his mind, and he sends to the church to withdraw his confession, thus bringing himself again under censure. Not only so, but he expresses regret that his murderous intent was not carried out, thus showing that his heart is stained with the crime of which his hands are free by mere force of circumstances. He then writes a very sympathetic letter to the Review, tells how dear the paper is to him and his family, but, alas! he is not able to pay for it, they must part with their dearest friend, though with tears and bitter regrets. Now our Editor is a kind-hearted man, as many have proved; and he cannot find it in his heart to resist such an appeal: the paper is sent free. Let us look at another picture. In the South are millions of poor people—made poor by law; so poor that the husband cannot own his wife, or the mother her child. They have no Review, no Sabbath, no gospel. To teach them to read the Bible is an indictable offense. To give them the gospel is made a crime. The gospel, they are taught (if taught at all) is a gospel of iniquity, of oppression, of licentiousness; one that breaks down the barriers of moral restraint, and degrades man, made in the image of God, to the level of the brute. What a gospel! Good news only to the selfish propensities of their tyrant oppressors. But the Scriptures teach that God hath made of one blood all the nations of the earth; so all are brethren. Therefore we are admonished to remember them in bonds as bound with them, and positively forbidden to return them to their master when they have escaped, but suffer them to dwell with them in such place as they shall choose. Yet in the face of these facts and declarations of God's word, he who would so strongly excite our sympathy for himself and his children, openly declares he would as soon associate with a horse-thief as with a man who would harbor or aid a fugitive slave! With me the case stands thus: separate from Christianity its element of humanity, and you may have the remainder, if there is anything left. I do not want it. And I must confess to feelings of indignation at efforts to excite my sympathy in behalf of those in comfortable circumstances, surrounded with the enjoyments of home and family, who have no bowels of compassion for the suffering poor, the down-trodden oppressed who are longing and vainly struggling for a little of the light and comfort that we so freely possess. With such facts before me I am resolved what to do. I love the Review; I love its Editor; I love the cause it advocates; I love its readers for the truth's sake. I am resolved henceforth to expose all efforts to abuse the Review—our paper—in the manner above specified, as far as they may come to my knowledge. I hope my brethren, especially in the ministry, will join me in this. I think it will correct the evil. And I trust, if it becomes known that this is our determination, it will so speedily correct the evil, that we shall have little or nothing to do in the way of carrying out our intention. I have a request to make of our brethren East. If you see calls from the western States for help, and you know, as is too often the case, that the writer left the East under censurable circumstances, acquaint the evangelists in the State from which the call emanates, with the facts in the case without delay. Let it be done by the church under the hand of their clerk. I sympathize with the poor. Let the worthy poor be aided. But there are many cases where, if they would be advised, or follow the plans recommended by those of experience in the work, and sanctioned by the Holy Spirit, the blessing of God would so follow them that they would be placed beyond the reach of many of their trials. J. H. WAGGONER.
Washington, Iowa, June 26, 1862. “AND KNOWEST NOT
By J. CLARKE.
THAT thou art wretched, and miserable, and poor, and blind, and naked.” The person who is asleep, is wholly insensible of his condition; with him, hours and moments are alike, until he wakes; until then, he makes no note of the time spent in sleep. You must arouse him from his slumbers, before he will listen to your words, and perhaps as he lies in this condition, or in the transition to a wakeful state, he utters words of impatience, at being interrupted in his slumbers. As the drunkard lies in dreamy unconsciousness, in the filth of the gutter, murmuring confusedly of wealth he never possessed, and knows not of his wretchedness, as the sleeping inmates of the house already in flames, dream not of danger; so the lukewarm professor of religion is insensible to his perilous situation. The faithful watchman cries aloud, Awake, thou that sleepest! the slumberer partially awakes, makes a feeble effort to throw off his stupor, but in many cases, overpowered by sleep, suffers the demon of enchantment to bind him more strongly than before, or perhaps he starts at times, fitfully, as the startling tones of the watchman's voice recur to his memory, now more than half buried in sleep, or as they mingle confusedly with dreamy fancies, until sleep locks fast every avenue to the soul; what is it to him, now, if the flames approach, he heeds it not. Thus the carnal professor, deadened by the love of the world, or by sensuality, or ambition, or sloth, or pride, or passion, or envy, or jealousy, or some other evil influence, slumbers on, and death comes on apace. Shall we sleep on till the numbness of death creeps over the soul? Shall we have only an intermittent life? Shall our zeal be fitful and unsteady? Is this the life of the Christian? All heaven is astir as we approach the limits of probation; the scenes of earth rapidly draw to their close, and while bright angels from paradise are stirred up to activity and zeal, shall we sleep? The earth is groaning under its weight of corruption, its last throes of anguish begin to fall upon our ears, the arch enemy is making his final grand effort at deception, and shall we sleep? The books of prophecy nearly fulfilled, shine forth with clearness and power; the last and final message to the world, is being proclaimed, the third angel's warning against the worship of the beast and his mark; (Rev. xiv, 9-13) and can we sleep? As we stand upon the borders of probation, and look back to the time when the disobedience of our first parents made it necessary that a way of escape should be made for lost man, and consider the immense ransom paid, and infinite perseverance and arduous labors for us, and consider the importance of this work, and the glories that cluster about its closing scenes, and we to be soon ushered into the midst of them; Oh can we sleep? J. CLARKE. MEETINGS IN MICHIGAN.
By Joseph Bates
Bro. White: Bro. Frisbie took my appointment in Monterey and held meetings with the church Sabbath and first-day, June 15 and 16, while I filled his appointment at the same time in Byron Center, Kent Co. On Monday Bro. F. relieved me to hold a series of meetings in Byron Center, and helped me on my way toward Caledonia. Found the church here hungry for meetings, but could stop but one evening, as I was on my way to meet with the church at Orange. Had a good, free time in trying to show them the way of salvation and eternal life. Next morning Bro. Ira Gardner took me to his welcome home in Bound. Here I spent two evenings with the church, I hope to some profit. Bro. G. then helped me on my way to the Lowell depot for Ionia, where I found Bro. E. M. Davis waiting for me, and Bro. Howe coming to convey me to his home in Orange, where our Sabbath and first-day meetings were held, June 22 and 23. Some of the people in Orange were still anxious to hear about the coming of our blessed Lord. Some came quite a distance. The church was happily organized and much strengthened in the Lord. Bro. and sister Howe claimed the privilege of taking me some seven miles with their team to the cars, and when about to start on the train for Owasso, I said, "I am very much obliged to you for my ride here." "O no," they replied, "we are a thousand times obliged to you for coming to see us." June 24-29 we spent with the churches in Chesaning and St. Charles, Saginaw Co., nine miles apart. It was decided for the two churches to hold a conference in Chesaning Sabbath and first-day, 27-29. On inquiry it was ascertained that the village school-house was engaged for a Methodist quarterly meeting. It was then decided to move the meetings to a school-house in the woods between the two places. Some feared we should fail to draw many hearers, but we were happily disappointed, for our numbers increased to a large company. Our social meetings each morning, and exhortations after preaching, were pointed and cheering. At mid-day on Sunday we tracked our way for half a mile through the thick woods to the Shiawassee, where two were buried in baptism. While singing hymn 104, “Thou hast said, exalted Jesus,
Take thy cross and follow me,”
it seemed as though the silent flowing stream and the venerable, tall trees were with us, all listening to the thrilling, joyous sound. Some said, "It's good to be here." From this the church repaired to the humble46 dwelling of Bro. Matthews, located in a little cleared spot in the same woods, where five more were respectively added to the two churches, and all united in the ordinances of the Lord's house, and were specially strengthened still to obey and serve him. A friend who had freely opened his house to help entertain the meeting, and had said he believed, or that the doctrine which we preached looked clear, stayed out by the door of the house listening in preference to any other place, until the communion season was past, and then accompanied us to the school-house to attend the last meeting, which was the most crowded and best of all. While we were endeavoring to impress the mind with the importance of a speedy preparation for our coming Lord, many were in tears, and sobbing. As soon as I closed my discourse a man arose in the back part of the house and said, "I have served Satan long enough. I am now determined to serve the Lord." The joyful news seemed to thrill the soul of the Sabbath-keeping wife as she rose from her seat with the tears coursing down her cheeks, to thank God for what he was doing, and called on her brethren to take courage. The Spirit began to run from heart to heart, and it seemed as though we were getting into a new place. The brethren loved the place so well that they arranged for both churches to meet and spend the next Sabbath there.
JOSEPH BATES.
Owasso, Shi. Co., Mich., July 1, 1862. THE Encyclopedia Americana, under the article Sabbath, gives the following marginal note: "In the fourth volume of Blackstone's Commentaries, p. 63, the commentator says that the profanation of the Lord's day is vulgarly, but improperly called Sabbath-breaking, and is punished by the municipal law, by a fine of three shillings and four pence; and that, by the laws of England, no fair or market is allowed to be held on any Sunday, except the four Sundays in harvest, on pain of forfeiting the goods exposed for sale. The law, however, does not prohibit (the commentator adds), but rather allows, any innocent recreation or amusement on the Lord's day, after service is over. But it prohibits work on that day, or exposure of goods for sale, except mackerel, milk, meat, &c., under the penalty of five shillings. He considers Sunday as a civil institution, to be regulated by the municipal law." "LAW-OBSERVING, VISION-LOVING."
By E. Goodrich
THE above expressions are found (as the readers of the Review are aware) in the notice of a work (Fifty Unanswerable Arguments) lately published against the claims of the Sabbath of the fourth commandment. Now the object of acting is acting for an object. And undoubtedly the author of the above expressions had an object in using them. He meant something, and he meant to hit somebody. But what does he mean? Whom does he wish to hit? It cannot be that we are to understand him according to the natural import of the language used. Such a view would extend too far: it would convict too many; for it would strike backward as well as forward. "Law-observing." But what does the writer mean? Does he mean that men should not observe law, holy, just, and good law, moral law? He certainly cannot mean so absurd a thing as this. To what law then does he refer? Does he mean some obsolete and abolished law, which by the unanimous consent of christendom has long since ceased to be of binding force? If so, where are the guilty parties? But why ask questions by some mysterious insinuation, an insinuation better calculated to calumnate the innocent than to reform the erring. If a man is wrong, or in error, it is right, it is honorable, it is Christ-like, to reprove the wrong, and if possible right the error. If the wrong is private, let it be privately reproved; but if public, let it be publicly rebuked, that others may fear. But whenever a charge is preferred, whether it be of crime, heresy, or indebtedness, the case should be plainly stated, and the reasons given, so that the persons against whom the charge is made may have a chance of vindicating their own innocency, or at least the honesty of their motives. But to insinuate what we will not, or dare not, openly declare or plainly point out, is a very blind, dishonorable, and uncertain way of attempting to right the wrongs, real or imaginary, that may exist in others. Indeed, insinuations are seldom, if ever, used, unless it be for the purpose of serving an object that cannot be accomplished in a straightforward, upright way. "Vision-loving." From the circumstances connected with the origin of this expression, there can be no reasonable doubt that it is used (like the one above noticed) as a contempt against somebody; but as the author has given us neither key nor rule of interpretation, we are left to conjecture both its import and application. We can neither determine the crime nor the guilty parties; and even if we should be fortunate enough to guess who are meant, he has furnished us with no precedent with or by which to determine either the nature of the crime, or the kind of punishment to be inflicted on the convicted parties. Such a way is anything but a prompt way of reproving or reforming wrongs. But what does the writer mean? Does he mean that all visions are false? that all who have them are impostors? and all who sympathize with, or follow, them are deluded? Or does he wish us to understand that some visions are good, and to be relied upon, while others are to be contemned? Or does he believe, as did the Jews in their day, that while the prophets of other ages are to be embalmed and entombed, and their sepulchres beautified, the prophets of our day who reprove present wrongs are to be execrated and martyred? If the first view is the correct one, what are we to do with the visions of the Old and New Testament Scriptures, which constitute a great proportion of the revealed will of God to man? There are the visions of Isaiah, Ezekiel, Daniel, Peter, John, and Paul the apostle to the Gentiles, whose preaching consisted principally of visions and revelations of the Lord, and which are believed in by the Christian world. It cannot reasonably be supposed that the writer wishes us to apply to these and their followers the derisive terms, "visionites," "vision-loving," and the like. And yet he has given no rule by which we may understand him. If he wishes us to understand him according to the second or third view, why has he not said so? Why has he made no distinction between the reliable and the unreliable? Why has he given us no criterion by which to judge between the innocent and the guilty? But after all I may be too fast. I may be borrowing unnecessary trouble, for there may have been an understanding between the writer and those addressed, or those whom he expected to address, that rendered an explanation of what he meant unnecessary. But whatever may have been the design, the motives, or meaning of the writer, does not particularly matter. One thing is very certain; viz., that the Scriptures present us with many examples of "heavenly visions," and the fact that the remnant church (who should be keeping the commandments of God and having the faith of Jesus) should possess the gift of prophecy is as much a matter of Bible prophecy as that the sun should be darkened, or that the stars should fall from heaven, so that the least we may say upon the subject of visions is that it is a subject that is at least deserving of a candid consideration. True there are false prophets as well as true prophets of the Lord, and we need not greedily swallow down everything that comes in our way. But neither in writing nor in speaking should we so express ourselves as to confound the innocent with the guilty. We ought always to make a distinction, to lay down general rules so that those who are in error may not only see where they are standing, but the way of escape. If there are those who love visions, if it is a sin to love visions, let the whole thing be plainly stated, and the remedy made known. But away with blind insinuations which only merit the contempt of the honest seeker after truth. FORGIVENESS.
By Eliza J. Waggoner
FORGIVE if you would be forgiven, is the spirit of the gospel. "But if you forgive not men their trespasses, neither will your father forgive your trespasses," is the language of our Saviour to his disciples, while paraphrasing upon the model after which he had been teaching them to pray. And as if considering this the most important point therein contained, he glides right over every other, and urges this upon them as very essential to pardon, or the forgiveness of God. And when we see the scattering and devastating influence the enemy has had among God's remnant people by first taking this fort, we do not wonder that our Divine Teacher, more than eighteen hundred years ago, should make this unqualified declaration to his followers. And it none the less applies to us. Undoubtedly a want of this spirit is the secret of all rebellion. And in justice is pardon withheld from us until we find it in our own heart to forgive those who have trespassed against us, or in any way done us a little injury either designedly or undesignedly. It is God's plan to test us here; because Christ died for us while we were yet sinners, and of course unreconciled to the government of heaven. He laid down his life for his enemies that he might bring them back again into favor with God. But can we expect that for us he will plead the merits of his blood, while we in the least degree entertain feelings in our hearts opposed to the spirit of his teachings? We cannot. We may have gone to the altar from time to time to offer our gift, and as often gone away feeling that it has not been accepted, perhaps without being able to understand why, and thus been left in a dejected and melancholy state of mind. But if we read again the words of our Lord in his memorable sermon, we may get light upon the subject. "If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." I never read this text but I think of a circumstance which I heard a minister relate, that came under his own notice. And as it better illustrates this scripture than any course of reasoning which I could suggest,47 I will relate it. It was during a revival of religion that a certain wicked man became convicted upon the subject of religion, and not being willing to submit at once, the weight of his sins distressed him, and made him unusually irritable and disagreeable. Consequently he got a pique at his pious neighbor, and abused him shamefully. However, in the course of the meeting he made up his mind to yield to his convictions, and give his heart to God; and for this purpose went forward to the anxious seat. He had not been there long when the minister approached and tried to point him to the Saviour. And among other things he said, "Can you not believe on the Lord Jesus Christ, that he died for you, and that for his sake God will forgive you?" "I do believe," said he, "where is Mr. ———," naming the man whom he had abused, and springing to his feet was off in search of him in the crowd, so compact that he could scarcely make his way through. But the Spirit of the Lord had got hold of him, and he was not easily deterred. The minister had made no allusion whatever to the circumstance, and it was evidently the work of the Spirit that Jesus promised as a reprover to the sinner. And although he believed in Jesus, he felt that he had no right to cast himself upon his mercies for forgiveness, until he became reconciled to his brother. No doubt but some of us have been kept away from God in the same way or for similar reasons. We know not for how slight a breach of this precept the freedom of the Spirit may be withheld from us. And when once we suffer the seeds of rebellion, which the enemy is eager to sow in every believer's heart (believer in the third angel's message especially), to take root, we may expect a plentiful harvest of tares to be gathered in bunches and burned. Sad and hopeless indeed must be the condition of the individual who has once tasted of the good word of God and walked in the light of his truth, but because of the word becomes offended, and casts away his confidence. Consequently he receives no reward for his good works. Can it be that individuals are at once entirely separated from the love of God, or is it not gradual and voluntary on their part, after having discovered the cause, being too obstinate to return by the way they began to depart? "Return unto me and I will return unto you, saith the Lord." "Be not harsh and unforgiving,
Live in love, 'tis pleasant living.
If an angry man should meet thee,
And assail thee indiscreetly,
Turn not thou again and rend him,
Lest thou needlessly offend him;
Show him Love hath been thy teacher—
Kindness is a potent preacher;
Gentleness is e'er forgiving—
Live in love, 'tis pleasant living.
Why be angry with each other?
Man is made to love his brother;
Kindness is a human duty,
Meekness a celestial beauty,
Words of kindness, spoke in season,
Have a weight with men of reason.
Don't be others' follies blaming,
And their little vices naming.
Charity's a cure for railing,
Suffers much, is all-prevailing.
Courage, then! and be forgiving,
Live in love, 'tis pleasant living."
ELIZA J. WAGGONER.
Battle Creek, Mich. A GENTLE angel wendeth
Throughout this world of woe,
Whom God in mercy sendeth
To comfort us below.
Her looks a peace abiding
And holy love proclaim;
O follow then her guiding—
Sweet patience is her name. She leads us through this tearful
And sorrow-stricken land,
And speaks, resigned and cheerful,
Of better days at hand.
And when thou art despairing,
She bids thee cheer thy brow,
Herself thy burden sharing,
More hopeful far than thou. She sobers into sadness
Thy grief's excessive smart,
And steeps in peace the madness
And tumult of the heart,
The darkest hour she maketh
As bright as sun at noon,
And heals each wound that acheth,
Full surely, if not soon. Thy falling tears she chides not,
But pours in healing balm;
Thy longings she derides not,
But makes devout and calm.
And when, in stormy seasons,
Thou askest, murmuring, "Why?"
She giveth thee no reasons,
But, smiling, points on high. To every doubt and question
She cares not to reply;
"Bear on," is her suggestion,
"Thy resting-place is nigh."
Thus by thy side she walketh,
A true and constant friend;
Not overmuch she talketh,
But thinks, "O happy end!"
—Lyra Domestica.