Earlier text: THE TIME TABLEThe most that we should care to say in response to the foregoing, was said in the remarks appended to Bro. Griswold’s last preceding article. We there plainly showed, as we conceive, that it is not at all necessary to consider the coming of Christ, and coming of the Son of man, some hidden and mystical event, transpiring in that generation, although it was then spoken of as at hand, because the sacred writers frequently use the present tense, and even the past tense, in describing events that were to take place at a period far in the future from their day. So Paul says, “We which are alive and remain” unto the coming of the Lord, meaning not himself and his personal companions, but those who would be alive when the Lord should come. And Peter says, “The end of all things is at hand,” addressing those who would be alive when this end was about to come. And James, addressing the same class, says that the coming of the Lord draweth nigh and the Judge standeth before the door. It may be in place to add a few additional thoughts to show further that the transfiguration was a fulfillment of Matt. 16:28; Mark 9:1; and Luke 9:27. Bro. G. thinks it absurd and ridiculous to suppose that Christ would assure an audience that some of them would be alive six days from the time of his speaking to them. Let us then look at a few points as they stand chronologically related to each other, according to Bro. G.’s interpretation. “There be some standing here which shall not taste of death till they see the Son of man coming in his kingdom.” When did this coming of the Son of man in his kingdom take place? At, or before, the ascension of Christ. How long before his ascension did he speak these words? An elaborate work by Samuel J. Andrews, entitled, “The life of our Lord, considered in its Historical, Chronological and Geographical Relations,” p. 621, places this event in the summer before his crucifixion, which took place the following spring, less than a year from that point. What, then, in relation to time, did our Lord assure the people, on this ground? “There be some standing here which shall not taste of death for nearly a year.” This is the light in which Bro. G.’s view puts it. But is this any less “absurd and ridiculous” than the view to which he objects? Is it not possible to make many a Scripture declaration appear objectionable if we take an incidental fact and make it the principal object of the assertion? For we apprehend that the length of time they were to live, was not an idea which entered into our Lord’s line of thought at all, but the fact that they were to see the Son of man coming in his kingdom. The three evangelists who record this language, then immediately proceed to give an account of the transfiguration. From the work above referred to, pp. 320, 321, we transcribe the following paragraph on this point:— “From this time the teaching of Jesus to his disciples, and also to the people at large (see Mark 8:34; Luke 9:23), assumed a new character. Gradually, as they were able to bear it, He showed them how the great purpose of God in the Messiah must be effected through his death, and how his sufferings had been foretold by the prophets. So far from establishing any earthly kingdom, in which they should have distinguished places, he must be put to a most ignominious death, and all who received him as the Messiah, should do it at the peril of their lives. Yet, as a counterpoise to the gloomy picture, he speaks of an hour when he would come again, and then every disciple should have his reward. Thus he confirmed to them the great fact that he was to establish a kingdom in power and glory. To prevent the disciples from seizing upon this fact, and indulging in dreams of a reign corresponding to that of earthly kings, the Lord was pleased to show certain of the apostles, by a momentary transfiguration of his person, the supernatural character of his kingdom, and into what new and higher conditions of being both he and they must be brought ere it could come. The promise that some then standing before him should not taste death till they had seen “the Son of man coming in his kingdom” (Matt. 16:28), or had seen the kingdom of God come with power” (Mark 9:1), was fulfilled when, after six days, he took Peter, James, and John into a high mountain apart, and was transfigured before them. These apostles now saw him as he should appear when, having risen from the dead, and glorified, he should come again from heaven to take his great power and to reign. They saw in the ineffable glory of his person, and brightness around them, a foreshadowing of the kingdom of God as it should come with power; and were for a moment “eyewitnesses of his majesty” (2 Peter 1:16). Many errors still remained to be removed from their minds, especially respecting the time of its establishment (Acts 1:6), but the great fact of its supernatural character they could not mistake. Henceforth the phrase “kingdom of God” had to these apostles a significance which it probably had not had to any of the prophets, and certainly had not to any of the Rabbis or priests.” There would scarcely seem to be any room to question the correctness of this application. It is certain that Peter in his second epistle, 1:16–18, refers to the transfiguration; and it is certain that he considered it a representation of the future position of Christ; for he says they “were eyewitnesses of his majesty,” that is, his magnificence and glory. But his sojourn upon earth was the period of his humiliation, not of his glory; and he endured the cross and despised the shame, for the joy that was set before him; and the prophets testified beforehand of the sufferings of Christ and the glory that should follow. Heb. 12:2; 1 Pet. 1:11. But what does our brother mean by making Peter say in Acts 3:21, “whom the heavens must receive during the times of restitution,” as though the restitution was to be accomplished while Christ remained in Heaven, instead of “until the times of restitution,” which plainly conveys the idea that the restitution would not in reality commence till the heavens no longer received or retained him, but he was sent, on the mission of his second advent, as the prophets have declared? Nothing that Christ did on earth constituted his second coming; for after his work here was all accomplished, and the clouds had shut from the sight of his sorrowing disciples, his ascending form, the announcement was made (Acts 1:11), that his second coming was still future: “This same Jesus which is taken up from you shall so come in like manner as ye have seen him go into heaven;” and this, Paul says (Heb. 9:28), will be his second appearing; for unto them that look for him shall he appear [be openly seen] the second time without sin unto salvation.” Some read, without a sin-offering. The first time he came to this world to make himself an offering for sin. The second time he comes to bring salvation to all those who have accepted the blessings which his first coming introduced. And this was future when Paul wrote to the Hebrews in A. D. 64. It was future when Peter wrote in 66. And when the events of the Christian dispensation were opened to the seer on the isle of Patmos, in such lines of symbols as the seven seals and seven trumpets, which commentators generally acknowledge cover this dispensation from its commencement to its close, it is not till the seventh seal is broken, and the seventh trumpet sounds, that the Lord appears in the clouds of heaven and every eye beholds him, and the kingdoms of this world become the kingdom of our Lord and of his Christ. Thus this dispensation is to close with the long-promised return of the nobleman who went to receive a kingdom, and the inauguration of that kingdom of glory which the Jews, overlooking the humiliation and sufferings of Christ, thought should then be established, but which our Lord and his apostles taught could not be set up till the sufferings which were to precede the glory had been fulfilled. Whatever You Lose, Do Not Lose Heaven
WHATEVER you lose, do not lose Heaven. Whatever you give up, give not up your God. Then he will never leave you nor forsake you; and you shall stand in Zion before him. THE pleasing doctrine that man can never die, though unfortunate in its parentage, is very tenacious of its life. In treating this subject for some weeks past, in this paper, we have found that the record of man’s creation brings to view no immortal element as entering into his being; that the Bible in its use of the terms immortal and immortality never employs them to express an attribute inherent in man’s nature; that no description of soul and spirit, and no signification of the original words, will sustain the present popular definition of these terms; that the soul and spirit, though spoken of in the Bible, in the aggregate, seventeen hundred times, are never once said to be immortal or never-dying; and that no text in which these words are supposed to be employed in such a manner as to show that they signify an ever-conscious, immortal principle, can possibly be interpreted to sustain such a doctrine. Yet the dogma of natural immortality, very reluctantly yields the ground. To a twentieth proof text it will cling all the more tenaciously, if the preceding nineteen are all swept away. Besides the texts already noticed, there are a few other passages behind which it seeks refuge; and with alacrity we follow it into all its hiding-places, confident that in no passage in all the Bible can it find a shelter, but that into every one which it claims as its own, it has entered not by right of possession, but as an intruder and a usurper. Behind the obituaries of the patriarchs it seeks to shield itself. It is claimed, for instance, that the death of Abraham is recorded in such a manner as to show that his conscious existence did not cease with his earthly life. We might justly insist on their going farther back and taking the recorded close of the lives of the antediluvian patriarchs as the basis of their argument. One of these, Enoch, was translated to Heaven without seeing death; and all the others, according to popular belief, went to Heaven just as effectually, through death. But how different is their record. Of Enoch it is said that he “was not; for God took him;” while of the others it is said, And they “died.” Surely these two records do not mean the same thing, and Enoch whom God took, and who is consequently alive in Heaven, must be, judging from the record, in a different condition from those who died. But to return to the case of Abraham: the record of his death reads: “Then Abraham gave up the ghost, and died in a good old age, an old man full of years, and was gathered to his people.” On this verse, Landis, p. 130, thus remarks:— “What then is this gathering? Does it refer to the body or the soul? It cannot refer to the body, for while his body was buried in the cave of Machpelah, in Canaan, his fathers were buried afar off; Terah in Haran, in Mesopotamia, and the rest of his ancestors far off in Chaldea. Of course, then, this gathering relates not to the body, but to the soul; he was gathered to the assembly of the blessed, and thus entered his habitation.” To show how gratuitous, not to say preposterous, is this conclusion, we raise a query on two points: 1. Does the expression, “gathered to his people” denote that he went to dwell in conscious intercourse with them? 2. Were his ancestors such righteous persons that they went to Heaven when they died? In answering these queries, the last shall be first. It is a significant fact that Abraham had to be separated from his kindred and his father’s house, in order that God might make him a special subject of his providence. And in Josh. 24:2, we are plainly told that his ancestors were idolaters; for they served other gods. Such being their character, death would send them, according to the popular view, to the regions of the damned. At the time, then, of Abraham’s death, they were writhing amid the lurid waves of the lake of fire. And when Abraham was gathered to them, if it was in the sense which the theology of our day teaches, he too was consigned to the flames of hell! Oh! to what absurdities will men suffer themselves to be led blindfold by a petted theory. God had said to Abram, Gen. 15:15: “And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.” Was this the consoling promise that he should go to hell in peace in a good old age? And is the record of his death an assertion that he has his place among the damned? Yes! if the immaterialist theory be correct, children of Abraham, arise! and with one mouth vindicate your “righteous father” from the foul aspersion. Renounce a theory as far from heaven-born which compels you thus to look upon the “father of the faithful.” Does, then, the expression “gathered to his people” mean his personal conscious intercourse with them? If man has an immortal soul which lives in death, it does; and if it does, Abraham is in hell. There is no way of avoiding this conclusion, except by repudiating the idea that man has such a soul, and denying his conscious happiness or misery while in a state of death. But how then could he be gathered to his people? Answer, he could go into the grave into which they had gone, into the state of death, in which they were held. Jacob said, when mourning for Joseph whom he supposed dead, “I will go down into the grave unto my son mourning.” Not that he expected to go into the same locality, or the same grave; for he did not suppose that his son, being, as he then thought, devoured by wild beasts, was in the grave literally at all; but by the grave he evidently meant a state of death; and as his son had been violently deprived of life, he too would go down mourning into the state of death; and this he calls going unto his son. In Acts 13:36, Paul, speaking of David, says that he “was laid unto his fathers.” This all must acknowledge to be the exact equivalent of being “gathered to his people;” then the apostle goes on and adds, “and saw corruption.” That which was laid unto his fathers, or was gathered to his people, saw corruption. Men may labor, if they choose, to refer it to the immortal soul; but in that way they do it a very doubtful favor; for the success of their argument is the destruction of their theory; and the soul is shown to be something which is perishable and corruptible in its nature. The peaceful death of our father Abraham furnishes no proof of an immortal soul in man, and from his hallowed resting-place no arguments for such a dogma can be drawn. Another text may properly be considered in this connection:— Ps. 90:10: “The days of our years are threescore years and ten; and if, by reason of strength they be fourscore years, yet is their strength labor and sorrow; for it is soon cut off and we fly away.” On the authority of this text it is claimed that something flies away when our strength is cut off in death; that that something is the immortal soul, and that if it flies away, it is therefore conscious; and if it thus survives the stroke of death, it is therefore immortal: rather a numerous array of conclusions, and rather weighty ones, to be drawn from the three words, “we fly away.” Let us look at David’s argument. The reason given why our strength is labor and sorrow, is because it is soon cut off and we fly away. If, now, our flying away means the going away of a conscious soul, into Heaven, for instance, if we are righteous, his argument stands thus: “Yet is their strength labor and sorrow; for it is soon cut off, and we go to Heaven.” Singular reasoning, this! But his argument is all consistent if by flying away he means that we go into the grave, where Solomon assures us that there is no work, wisdom, knowledge nor device. Let us not abuse the psalmist’s reasoning. The text plainly tells us what flies away; namely, we fly away. We, is a personal pronoun and includes the whole person. According to Buck’s assertion that man is composed of two essential elements, soul and body, the man is not complete without them both; and the pronoun, we, could not be used to express either of them separately. The text does not intimate any separation; it does not say that the soul flies away or the spirit flies away; but we, in our undivided personality, fly away. To what place does the body, an essential part of the we, fly? To the grave and there only. This is confirmed by Eccl. 9:3: “The heart of the sons of men is full of evil; and madness is in their hearts while they live, and after that they go to the dead.” Had this text read, “and after that they go away,” it would have been exactly parallel to Ps. 90:10; for no essential difference can be claimed between going and flying. But here it is expressly told where we go: we go to the grave. What is omitted in Ps. 90:10, is here supplied. We may also add that the Hebrew word gooph, rendered “fly away,” signifies, according to Gesenius, “First, to cover, spec. with wings, feathers, as birds cover their young. Second, to fly, properly of birds. Third, to cover over, wrap in darkness. Fourth, to overcome with darkness, to faint, to faint away.” The idea is plainly this: Though our days be fourscore years, yet is their strength labor and sorrow, for it is soon cut off, and we sink away, go to the grave, and are wrapped in the darkness of death. Viewed thus, David’s language is consistent, and his reasoning harmonious; but his language we pervert and his logic we destroy, the moment we try to make his words prove the separation from the body, of a conscious soul at death. Statements and Suggestions.
By James White
The camp-meetings of the Illinois and Iowa Conferences were as good as we have ever witnessed. We had strength to labor, and freedom, beyond our expectations. We finally decide to visit California, to be absent, probably, during the next winter. A few weeks’ rest only partially restores us, so that severe labor, especially mental, brings us down again. We are going to California to recreate, and not to labor, until our health is firm again. We accept the urgent invitations from Brn. Loughborough, Cornell, Dr. Kellogg, and the California State Meeting, to visit that State, and shall need their care and assistance while there; but, under the circumstances, must decline their very liberal offer to meet our traveling expenses. We have never labored much harder than at the Illinois and Iowa camp-meetings. This severe labor told on our strength; but being able to perform more labor than any other speaker upon the grounds, gave us the assurance that there was something left of us to build upon for more important future labor than that which has crushed out our strength at Battle Creek. The perpetual round of labor, with its cares and anxieties, for our institutions, and the large church at Battle Creek, which has seemed to compel us to be practically a no Sabbath man, demanding of us labor on the six secular days of the week of the most wearing nature, and then to conduct the Sabbath services, we now lay down at the feet of our brethren. God will bless them if they cheerfully take it up, properly divide it among them, and perform it in a God-fearing manner. While we hold offices of trust there, we shall expect to be consulted by letter on important matters pertaining to the general interests of the work. Beyond this, we shall leave the work to others. Since writing the above, we have had an excellent visit with friends in Davies Co., Mo. We could not very well avoid laboring hard at this place. The state of things seemed to demand it. The false statements of some of our bitterest enemies in reference to our people making the subject of health reform and Mrs. White’s testimonies a test of church fellowship, still had influence with some. We had the pleasure of correcting wrong impressions, and setting facts before them, which appeared to relieve them very much. We trust that our labors in that place will result in much good. Again we entreat all our ministers, and our people everywhere, to handle the sensitive subjects of health reform, and the especial views of Mrs. White in a manner not to excite the prejudices of the people. Handle these matters ever with prudence, or let them alone. We are tired of traveling and laboring to dissipate prejudices, and heal divisions caused by the premature and injudicious action of others. We were very much pleased with interviews with the brethren Long. These young men have been laboring some, with a degree of success, while not connected with Seventh-day Adventists. They are men of good natural and acquired abilities, and could, in the name and strength of the Lord, do much, if united with the living body, whose organization and facilities of spreading abroad the light of truth are unparalleled. Bro. Levi Long has committed himself with us, and, in the name of Seventh-day Adventists, we have extended to him the hand of brotherly sympathy. May God bless this dear brother, and pour into his mind and heart the light and strength of his living truth for this time. After a visit of a few days in Missouri we left, again very weary, and came to Ottawa, Franklin Co., Kansas, where we are resting, and enjoying ourselves very much with M. B. Clough of the M. E. church, and his wife who is Mrs. White’s eldest sister, whom she had not seen for twenty-five years. Time has made his mark upon these friends, yet not as deeply as upon us, who have been in perpetual active battle for unpopular Bible truth. We are gratified to find Mr. and Mrs. Clough retaining much of the spirit of devotion, and the soundness of living Methodism of earlier days. They have been reading the REVIEW for some time, and appear free from prejudice. We now design to spend two or three weeks in Kansas and Colorado, and God willing, reach San Francisco about the first of August. We enjoy rest in this country very much, and hope to meet our friends in California in a much improved condition. The President of our General Conference treats the subject of a denominational school ably and well in recent numbers of the REVIEW. We must have and shall have such a school. But the very evils which generally attend such schools, and which many of our people fear, will exist in a school established at Battle Creek, unless men of firmness, energy, foresight, and piety, especially interested in the school and our other institutions, shall take up their residence in, or near, Battle Creek. Let our General Conference Committee consult with State Conference Committees in reference to the men, from each Conference, to move to Battle Creek, to constitute a sort of Congress, as far as our institutions located in that city are concerned. That which gives confidence and stability to the government of the United States is the fact that each State makes the laws of the Union through its representatives to Congress. And what is necessary to place our cause beyond all doubt, in the minds of its rapidly increasing friends, as well as in the minds of a few old shaky ones, is to have the States, through their Committees, appoint, with the sanction of the General Conference Committee, men to move to Battle Creek, and there act for, and represent, the cause in the several States. We are not now calling for ministers, editors, doctors, or for school teachers. What is wanted now is representatives from our State Conferences, who are men of foresight, order, firmness, energy, common sense, and piety; men to whom our institutions will be dearer than wealth, or even life. We want about fifteen such men as Bro. Ira Abbey at head quarters. Let the New York Conference send one more such, and let other States do their part, and then our people everywhere will have confidence in the general workings of the cause. No man in the State of New York, probably, is as well prepared to take hold of the work at Battle Creek, as Bro. Harmon Lindsay. Men are wanted in Battle Creek who have made life a success, and have property, so that they can afford to spend time to legislate relative to the prosperity of our institutions at Battle Creek. There is no better State in the Union than Michigan. There is no better county in the State than Calhoun County. And there is no better portion of Calhoun County for farming trade, or for the mechanic, than Battle Creek and the immediate vicinity. And when the cause in the several States can be properly represented, and our institutions, built up by our friends in the several States, can be cared for by our best men from the several States, then we say, institute a denominational school as soon as possible, purchase grounds, erect buildings, and call hundreds of young men and women to the school, to be qualified as rapidly as possible, so far as such a school can qualify them, to work in the whitening harvest. With representative men from the several States at Battle Creek, as guardians of our institutions there, we still plead for the school, and will be one of one hundred to raise fifty thousand dollars for it on the start. Without such safeguards, we shall oppose the expenditure of charitable funds for the establishment of the school. We are happy to hear that the first term of our school, now in progress, is successful. Let the school go on. It will be better to hire suitable rooms in the business part of the town than45 to build prematurely. We have borne burdens at Battle Creek much of the time for the last seventeen years, and think we understand what we say. The Battle Creek church, though large, is an unfortunate church. Those connected with our institutions are ever pressed with care, and hard at work. These embrace a large share of the real ability of the church. It is a poor church, embracing a number of mechanics who devote their energies to obtain a livelihood. And there are many aged, and widows, orphans, and poor, who call for, instead of rendering, help. The Battle Creek church is really a feeble church, and not in a condition to bear the great responsibilities already devolving upon that church. The Battle Creek church has never been in a condition to throw around young Sabbath-keepers, who might come to the place to remain a longer or shorter period of time, a saving influence. And now, with its present feeble strength, it is simply preposterous to think of establishing a permanent school, which might call hundreds of our dear young people to the place to be exposed to unsanctified influences. Our General Conference Committee have not the experience in matters at Battle Creek that we have; and we pray God that they may not. But they are men of experience, and sound judgment, and will sustain us in these positions. Men are wanted at Battle Creek who have acquired a liberal competency, men of ripe years and sound judgment, who have the cause at heart, and who can afford to give a portion of their time, and of their remaining strength, in caring for our institutions. We want men at Battle Creek who can contribute to, cherish, and build up our institutions, instead of being a tax upon them. We want the influence of such men at head quarters, to give influence and character to our institutions. We want their influence at the house of God, and over the minds of the dear youth who may attend our school. And we must have such men to act as Directors of our Health Institute, and Trustees of our Publishing Association, and of our contemplated denominational school. Men are wanted in Battle Creek, not so much to devise new plans upon which to act in carrying forward the work, as to faithfully and humbly carry out the sound and efficient systems now in operation, which are the result of a score of years of close and practical observation, and application, and by which unparalleled success has crowned the work. In view of the misfortunes that befell the work and cause at Battle Creek during 1866–1869, those at head-quarters should be admonished to be cautious in introducing new and untried schemes. We know of no branch of the cause that suffers at the present time equal to the work at Battle Creek for want of the right men there. It is not ministers that are wanted to attend to secular matters. We look back with painful mortification to the time when Directors and Trustees of our institutions were always taken from the feeble ranks of our overworked ministers, when we had men in the “rank and file” who were far better qualified, or, at least, who had time to make themselves a hundred times more qualified, to act wisely and efficiently than some of our preachers did. We earnestly entreat the General Conference Committee to take hold of this work at once, and not cease their efforts till each Conference is represented at Battle Creek by one or more of their best men. Our mind is upon Bro. Newel Grant, of Ohio, as one from that State. Our reasons are these: 1. He has made life a success, and has more than a competency. 2. He is not able to act the farmer, and there are no reasons why he should. 3. He is a man that fears God, loves the cause, and is of sound judgment. 4. He should now enjoy the fruits of his hard labors in past years, school his children, and give to God fully the remnant of his life and strength. Could the right men be gathered at Battle Creek, to bear the burdens, with restored health and strength, that would be the place of our choice for head-quarters, to serve the cause as a counselor, should that seem to be the will of God and his people. But we are done bearing burdens and contending with unsanctified influences at Battle Creek. And we shall not risk health and life there, neither shall we again accept offices of trust from our people connected with the work at Battle Creek, unless the right men are located there. In times past, our preachers from abroad could not, or did not, judge correctly relative to many things. And when they would come to Battle Creek, some of them were so unfortunate as to be used as a sort of “cat’s paw,” in the service of local and personal interests. We fear more in this direction than any other. Brethren in the different States: We do not ask you to send your ministers to Battle Creek. And we tell you plainly, in the fear of God, that in order for the work to move forward at headquarters as it should move, you must be represented at head-quarters by your best men. You cannot safely trust our dear and precious cause, so dependent on our institutions located at Battle Creek, in the hands of the men and women that now compose that church. When matters are as they should be, that important station will demand the labors, for a portion of the time at least, of such a man, or such men, as Bro. W. H. Littlejohn. He should not, in his condition of eyesight and delicate health, attempt to break his way into new fields. He should have all the benefits and blessings of our Health Institute from the close of the western to the commencement of our eastern camp-meetings, free of charge, and should also have a good reader and writer who would be an agreeable attendant. We are very happy to know that Bro. U. Smith is giving himself to the work with new consecration and energy. He is a good speaker, and well represents our cause from the pulpit at Battle Creek. But he must have help. Our people will depend upon him as a lecturer upon Prophetic History in our school, and to edit the REVIEW AND HERALD. Such cautious, discreet, candid, and clear-headed men as Brn. Smith and Littlejohn, must be depended upon to take responsibilities at Battle Creek. So let the practical men come to the rescue, and bear the burdens, and encourage these dear brethren, and help them to do that work to which God has called them. Our Health Institute is destined to be a glorious success, and will furnish a very interesting and interested portion of our Sabbath congregation. The students of a denominational school will largely increase the Sabbath congregation, and would greatly add to the importance of the Sabbath service. And then bring in fifteen or twenty families from the different States, such as must be at Battle Creek, and the station becomes one of vast importance. Since writing the foregoing, Mrs. W. has spoken to the people in this place (where her sister, Mrs. Clough, resides, near Ottawa, Kan.), and had a good hearing. This leisurely way of journeying, and visiting friends, at this delightful season of the year in the great West, is giving us rest and improved health. We are free in spirit, and enjoy this kind of life exceedingly. Monday, the 15th, we design to leave for Denver, Colorado, to remain there, and among the mountains till the 29th, when we shall probably leave for San Francisco, Cal., direct. The REVIEW AND HERALD comes to us like an old and valuable friend. It never seemed so good before. We read it with deep interest. And as we have opportunities to learn the influence of a single copy over intelligent minds, we deeply feel the importance of ours being the very best religious paper in the world. Everybody admits that we have able writers. But we want more of them, so many as to crowd out lengthy reviews, and long, prosy, drowsy articles. We want a paper filled with living thought, stirring appeals, all breathing the spirit of active devotion. We like Bro. Smith’s hints to those who write, and hope he will embody them, and many more like them, in a pamphlet for free circulation to all who need it. The object is not to discourage the brethren and sisters from writing; but to put them on their guard to write more carefully. Those who are so careless that they will not, and those who really cannot, after reading Bro. Smith’s hints, correct bad habits, and improve as writers, never should write for such a paper as the REVIEW AND HERALD. At least, the editor should not be troubled with their productions until first criticised, and copied, by some one who has both the ability, and the ambition, to write properly for the press. The editor cannot spend his precious time re-writing, or even correcting second-class articles. We want none but first-class articles, and these should be so plainly written that he can read them rapidly, and pass them out to the printers with hardly a mark of his pen upon them. All our ministers should write, more or less. If they feel that their productions are not very good, they should be very brief, and write the oftener. We always called in question that policy in a minister, that if his preaching was poor, he must give his tired hearers the more of it. People will sometimes read a long article if it be very good. If an article be brief, they will read it if it be dry. But those who crowd many blessed thoughts into a few paragraphs never are dry. Talk simply is cheap stuff. First get a valuable idea, then put it upon the bowspring of energy, and let it fly. These are not the times for men to preach, or write, some half dozen sermons on the letter O. Long reviews of opponents, if they must come out in print, should be in tract or pamphlet form, for those who should read them. The REVIEW AND HERALD will accomplish most for God, and his truth, to ever be appealing in a straight forward line in behalf of plain Bible truth, and a Bible fitness for a Bible Heaven. The truth is plain. The way to Mount Zion is plain. And thousands are hungering for just that spiritual bread which each issue of our glorious paper must contain. Let the Missionary and Tract Societies get in working order, and let the REVIEW AND HERALD, raised to a higher standard of intellectual and spiritual value, be circulated all through our country. We have been deeply interested in the movement of things in the State of Indiana. That is a good field for labor; but our people there must drink in the spirit of sacrifice before the cause can move forward in that State. We are glad that brethren Waggoner and Lane have given things a fair try in that field, and we were very much pleased with Bro. Waggoner’s candid and affectionate remarks upon the subject in a recent number of the REVIEW. The whitening harvest calls for the reapers everywhere, and our ministers must labor where our people fully open the way for them. We thank our dear brethren of the several State Conferences for their affectionate and pressing invitations to attend their several camp-meetings. But we dare not comply with their wishes, until our health shall become firm. If we had not been nearly deserted in a cruel manner nearly two years since, with our triple burdens upon us at Battle Creek, then if we could have had the right kind of help when we called for it, or been released from a part of our burdens when we plead for such a release at General Conference, instead of being left to struggle along until we fell under the burden, we might now be able to comply with the wishes of our people in the several States. But we turn from the train of agonizing reflections before we enter upon them, and console ourself with the consciousness that we have done what we could for God, and his truth, and his cause, and his people, and that he is able to restore us again to our condition of strength and activity of two years since. God meets us, and we often realize the baptism of the Holy Spirit, at our daily especial seasons of prayer for restoring power from Heaven. Our despondency and feebleness are wearing away, and we enjoy freedom in the Lord. In God we wait for his salvation, and know we have the prayers of those whose hearts have been with us in the work. “Why art thou cast down, O my soul? and why art thou disquieted within me? Hope in God; for I shall yet praise him, who is the health of my countenance and my God.” We will not limit the power of the Holy One of Israel. There are bounds set to natural law, beyond which nature cannot carry forward her work of restoration. But there is no limitation of the power of the Author of natural law. He who created, and will ere long resurrect the just, can now restore those who are worn in the cause of God. God lives and reigns, and is the hope of his servants who battle against error, in the cause of unpopular Bible truth. Ottawa, Kan., July 9, 1872. Don't be discouraged if occasionally you slip down by the way, and others tread on you a little. In other words, don't let a failure or two dishearten you; accidents will happen, and miscalculations will sometimes be made, things will turn out differently from our expectations, and we may be sufferers. It is worth while to remember that fortune is like the skies in the month of April, sometimes cloudy, and sometimes clear and favorable.