Dear Brother,—I am obliged to you for that present sent me by the hands of uncle M. Davis—the work entitled, "Mortal or Immortal"—for by it I am enabled to learn definitely the position taken by the Adventists in reference to the soul of man, as set forth by Mr. Smith in this pamphlet. I find the same advanced by R. F. Cottrell, in the Sabbath Recorder of Oct. 12th. I allude to the doctrine, that man has no soul, or that he is all soul, dead or alive. But this charge of no-soulism, they repel. (See pamphlet, page 19.) "Do we deny that man has a soul or spirit? Not at all; such an idea enters in no wise into our belief. And hence the imputation of no-soulism to our belief, is a burning disgrace to all who will thus condescend to expose their ignorance or malice!" Does the writer, in this passage, mean to frighten us from telling the truth about their teachings, by imputing "ignorance or malice?" If so, he is mistaken. If I do not show that, in the highest and best meaning of the term soul, they deny that man has any, then I will submit to the above imputation.
The word soul has fifteen definitions, or meanings. (See Webster's Unabridged.) The first is its highest and best; and is as follows, "The spiritual, rational, and immortal substance in man, which distinguishes him from the brutes; that part in man which enables him to think and reason, and which renders him a subject of moral government." But what is their teaching? (See pamphlet page 16.) "What was the living soul? The man, of course. The marble is taken from the quarry, and under the patient and ingenious toil of the sculptor, becomes a statue. What, then, is the statue? It is marble still. So the man, not the superadded and separate entity, is the living soul of our text. He was, then, a soul before his endowment of life, though the eye has not seen, the ear heard, the nerves felt, the lungs respired, or the heart throbbed." Here, then, we have the Advent idea of a soul, in their own words—a dead soul. But they admit, by imparting the breath of life, this "dead soul" becomes a "living soul." But what is their idea of that living soul? (See page 17.) "But the living soul, like the breath of life, proves too much by being too general in its application. Like the breath of life, this also is applied to the irrational brute, as well as upright man." Here, then, is the summit of their idea of the soul of man. This rises no higher than the seventh and eighth definition of soul, and leaves man just as soulless as the lion or hyena, the shark or crocodile.
Again, Mr. Cottrell, in Sabbath Recorder, Oct. 12th, says: "The gift or endowment of life was through the breath of the nostrils. The breath is sometimes called the soul; but breath and life are the leading definitions of spirit; breath or wind being its literal meaning." Thus, by confining their interpretations to the literal meaning of terms, they take the soul out of man, and place him on a level with the brute creation, and make it impossible for him to be a subject of moral government or of spiritual regeneration. For if man possesses not a spirit entity, which is capable of existing independent of his physical organism, or mere animal vitality, and which only makes him differ from and superior to the brute, then he cannot be a subject of moral government, and consequently can have no moral accountability, and is incapable of doing either good or evil, in a moral point of view. Who ever heard of a horse or an ox being a subject of moral law, or of their being morally accountable for their acts. The thing is impossible and preposterous; and the reason is obvious, because they have no soul or spirit entity, no moral sense; they are mere physical organisms, and possess no higher endowment than physical vitality. Are hyenas and sharks capable of regeneration? Can vultures and alligators be born again? The thought is absurd. But the Saviour said to Nicodemus, "Ye must be born again." But Nicodemus, like the Advents, could see nothing more in man than his physical being; hence he inquired, "How can a man enter a second time into his mother's womb, and be born again?" Jesus answered, "That which is born of the flesh is flesh, and that which is born of the spirit is spirit." Again, in speaking of the wind, he says, "So is every one that is born of the spirit." This new birth must be effected in man's spirit entity; for there is no change effected in his physical nature by regeneration, for that remains the same until it returns to dust. And it cannot be at the resurrection, for our Saviour uses the present tense. And John says, "Every one that loveth is born of God," not shall be born of God. 1 John iv, 7. Again, "Whosoever believeth that Jesus is the Christ, is born of God. Whosoever is born of God, overcometh the world." All this is spoken of as transpiring in believers while in this state of being, and must refer to some change as taking place in a spirit entity in believers, for it is nonsense to talk of spiritual changes or phenomena in beings or substances simply material, so long as they remain wholly such.
Christ and Stephen recognized a spirit entity in themselves, for Christ said, when dying, "Father, into thy hands I commit my spirit." Stephen prayed, as he was entering the portals of death, "Lord Jesus, receive my spirit." But Advents say this "was simply his life, the vital essence communicated with his breath." (Sabbath Recorder, Oct. 12th, 1865.) What! the Saviour commit to God his Father, and Stephen pray his and our Saviour to take possession of, a few cubic inches of atmospheric air, or a dead life!—a dead vital essence! What an absurdity in the use of language! What a jingling of words of different meanings! O, shame, where is thy blush?
But Mr. Smith complains of a false issue, (page 19.) and says, "We do not deny that man has a soul or spirit?" But he denies its separate entity, and makes the whole phenomena of man's mental and affectional nature the result of material causes. "But we do claim that all vital and mental phenomena results from material causes," &c. "This view equally proves the souls of all animals immaterial, for they remember, fear, imagine, compare," &c. Here again is another effort to show that man has nothing of an immaterial soul or spirit nature, more than a brute. He ought, then, to shake hands with the tiger, and say, "Hail, brother; I have no superiority over thee, only as I possess a superior organism!"—which the tiger could soon demonstrate to be untrue, by devouring the man soul and body.
The fact is, the Adventists ought never to admit that man has a soul; but, to be consistent with their own teachings, they should say man is a soul, dead or alive. We hold that man is endowed with an immaterial soul, or spirit entity, that inherits no tendency to dissolution, and will live on through interminable ages, unless the same power that brought it into being, should strike it out; and no one, I presume, doubts the ability of the Deity to do so. He could, were it his pleasure, blot out the material universe, and depopulate the entire spirit world.
It is this soul, that is the highest and best meaning of the word, that they deny to man; and this is the true issue. The above charge is therefore shown to be true—that they deny to man a soul, in the highest meaning of the word.
That man has a soul, in this sense, is shown by Christ's teachings, (Matt. x, 28.) "And fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both soul and body in hell." Here Christ teaches—
1st. That there are two forces, one of which was not a matter of fear to his people, as it could go no further than to kill the body. This doubtless refers to human powers; of these he affirms, "they kill the body, but are not able to kill the soul." But if the soul is the animal life—the vital essence which men have in common with brutes—then it were easy for man to kill it. But, thank God, the Saviour has affirmed, they cannot kill the souls of his people. The other force referred to, was doubtless that of the Omnipotent Jehovah; and this teaching most clearly and definitely shows, that nothing short of Omnipotence can destroy the soul of man. But one fatal plunge of the assassin's dagger, according to Advent teaching, is sufficient to kill both soul and body. Oh, my friend, whose teaching will you believe—Christ's or Mr. Smith's and Mr. Cottrell's?
2d. Christ, in this passage, teaches that man is a compound of two entities, one of which he calls the body, the other the soul.
3d. That the soul will exist after the body is dead. Such are the teachings of Him who brought life and immortality to light; for this fact was obscured until He the great Teacher, brought it out, as in his teachings above.
Again, Christ gave occular demonstration, that the souls of the righteous live after their bodies are dead, by exhibiting Moses and Elias alive to Peter, James, and John, on the mount of transfiguration. This could not have been a ruse, for our Saviour would not condescend to practice deception on the credulity of his disciples; nor could these be the resurrected bodies of those saints, for Christ had not yet died, much less risen from the dead; and it is positively affirmed, that "Christ should suffer, and that he should be the first that should rise from the dead." Acts xxvi, 23. Nor could these disciples have been deceived in reference to the vision; for they heard them talk, and understood they were conversing about our Lord's decease.
Again, in the teaching of Christ at Bethany, speaking of the blessed state of believers, both in this life and that to come, he says, "He that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me, shall never die." John xi, 25, 26. In the first affirmation, Christ assures Marths31of a resurrection from sin, to believers, as well as a resurrection of the body from the grave. In the second affirmation, he assures her that the conscious and happy state of believers shall never cease, not even at the dissolution of the body. Hence he said, 'He that liveth, and believeth in me, shall never die.' But according to the Advent doctrine, the believer's soul dies with his body; and the conclusion is inevitable, that he has no entity left; he is totally non-existent; he is a nonentity, and can never be resurrected; God can make another just like him; but the same can never be resuscitated, for there is nothing to resuscitate. Here is a conflict between teachers in reference to the destiny of believers, the one affirming that they shall never die, and the other, that he being mortal throughout will die, soul and body, in the most literal sense of the word.
But let us further attend to the teachings of the Great Shepherd and Bishop of our souls. John x, 27, 28.—'But ye believe not, for ye are not of my sheep, as I said to you, 'My sheep bear my voice,' and I know them, and they follow me, and I give unto them eternal life, and they shall never die,' &c. In this passage, there are two particulars worthy our attention.
1st. What is the eternal life God gives to his people? Is it only the endless duration of the respiratory functions, and the vital essence which they possess in common with the brute? Or is it that spiritual life imparted to the believer, when he is born, not of the will of the flesh, nor of the will of man, but of God, which transfers the man from a state of sin, pollution, moral death and suffering, to a state of holiness, joy, and peace, that shall never end? If it is the former, then it is a gift scarcely worth thanking God for, as it affords no assurance against a life of endless suffering. In this particular, I feel very much like Job, 'I would not live always.' But that the latter is the true sense of the word is evident. 1 Peter i, 24, 25.—'Being born again, not of corruptible seed but of incorruptible, by the word of God, which liveth and abideth forever,' &c. Read the whole passage. Here is life, eternal life, a life of endless blessedness, begun in the soul, the life the Good Shepherd gives to all his sheep, who know his voice, and follow him.
*'Tis not the whole of life to live,
Nor all of death to die.*
This is that glory, honor, immortality, eternal life, that all they who, by patient continuance in well-doing, seek for. (Rom. ii, 7.)
The second particular in the passage is, when does this eternal life commence? Do the Adventists say at the resurrection of the body? So I understand them. But here they are at variance with Christ again, for he speaks in the present tense. To the Jews He said, 'Ye are not of my sheep;' and of his people he says, 'I give unto them eternal life.' If, then, it be true, as shown in the passage quoted above from Peter, that this eternal life is the result of being born of God, how utterly false and loathsome is the doctrine that the spirits of Christ's ransomed flock die with their bodies, or go into the tomb. L. A. DAVIS.
Jackson Center, O., Oct. 16, 1865.
Reply to "A Friendly Letter."
By R. F. Cotterell
From the Sabbath Recorder.
Reply to "A Friendly Letter."
To the Editor of The Sabbath Recorder.
PERMIT me of your clemency to speak a few words through your paper, by way of a friendly reply to "A Friendly Letter" of your correspondent, L. A. Davis, of Ohio. Let us reason together. Is not man sufficiently elevated above the brute creation, by his intellectual powers and moral endowments, and from the revealed fact that he is a candidate for immortality—that he was created "to be immortal?"—though it be another fact that "through envy of the Devil death came into the world, and they that do hold of his side do find it?" Wis. ii: 23, 24. Is it not enough that the righteous will have eternal life? Will it add to his enjoyment for the wicked to have eternal life in woe? Why should it displease the heir of eternal life and incorruptibility, that the enemies of the Lord should "utterly perish in their own corruption," and should not suffer eternal conscious pain and misery? Will it diminish aught from the glory and happiness of the saved, that the wicked "shall be as though they had not been?" And should we be so unfortunate as to be found upon the left hand, would it flatter our pride or lessen our woe to know that we were so exalted a being as to possess an immortal soul? Then let us look at the subject without prejudice or pride, willing to confess the low estate of fallen, degraded humanity, and let the revelation which God has given us decide whether man is mortal or immortal.
In regard to what your correspondent calls "the highest and best meaning of the term soul," viz., "the immortal substance in man," we do not believe man has such a soul, because the Bible does not reveal it. But that he has the power of thought and reason above a brute, which renders him a subject of moral government, we believe as truly as any one. And that his mind and affections are the proper subject of "regeneration," or of being "created anew in Christ Jesus," is a doctrine as prominent in our faith as in that of any others. We insist upon this spiritual renovation as absolutely necessary in order to eternal life; and that those who do not have it, but remain in their sinful state, "have no eternal life abiding in them." Why should any be prejudiced against us, as though we did not believe these things? Must we add an article of faith, and one not noticed by inspiration, and say, "We believe in the immortality of the soul," in order to a respectable standing in the human family?
But that the man possesses a "spirit entity," which is capable of conscious existence and activity, "independent of his physical organism" and "animal vitality," we do not admit. Only give us the Bible proof of it, and we will believe it. But your proof, which ought to be positive on a subject of such magnitude, and which is so much magnified as an essential Christian doctrine, is merely inferential, and not necessary; and, beside this, the Bible gives us positive proof to the contrary, declaring that the dead know nothing, that in Sheol—the place of all the dead, both righteous and wicked—there is no knowledge, and that the wicked have no eternal life abiding in them, but that the soul that sinneth shall die.
Every one ought to know that the word soul is used in different senses in the Bible, and that in one of its most prominent senses, "man is a soul, dead or alive." If we read the original Hebrew of the Old Testament, we find the expression, "dead soul," of frequent occurrence.
Either our friend misapprehends us, or he departs from the spirit of candid argument, when he gets together such a "jiggling of words of different meanings," charging us of holding that Jesus committed to his Father, and Stephen to his Lord, the "possession of a few cubic inches of atmospheric air, or a dead life." Is not the life and the air that sustains it two distinct things? If they are, the committing of our life to God, is not asking him "to take possession of a few cubic inches of atmospheric air." Our friend speaks of a "dead life." Is there such a thing as a living life? Is animal life a living being? I can see no absurdity in committing our life to God, believing he will give it to us again, while I regard life as an endowment given by God to a being, and not a living being itself. A living life is an equal absurdity with a dead life.
Lazarus was dead. Jesus was about to restore him to life, and affirms that he has the power of raising the dead. He teaches the sister of Lazarus that believers in him may die, yet that they shall live again; and that those that live again in the resurrection at the last day, being believers in him, shall never die. This is plain and easy of understanding. Our Saviour in teaching that the children of God, the children of the resurrection, cannot "die any more," clearly recognizes the fact that they had died once, but were raised from the dead to an endless life.
Our friend's argument, based on the "present tense" of the affirmation, "I give to them eternal life," is shown to be fallacious thus: Paul was "in hope of eternal life" long after he had believed in Christ. Tit. i, 3. John said to those in Christ, "And this is the promise that he hath promised us, [Christians,] even eternal life." 1 John ii, 25. They were believers in Christ, but had not received eternal life—they only had the sure promise of it, on condition that they should "continue in the Father and in the Son." Again, our Saviour contrasts the present world with the future—that which lies beyond the resurrection—thus: "The children of this world marry, and are given in marriage; but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage; neither can they die any more." Luke xx, 35-37. The Scriptures are harmonious in promising to the believer "in the world to come eternal life." Mark x, 30. So the argument that gives him eternal life in the "present tense" is a fallacy.
Your correspondent remarks, "But according to the Advent doctrine, the believer's soul dies with his body and the conclusion is inevitable, that he has no entity left; he is totally non-existence; he is a nonentity, and can never be resuscitated; God can make another just like him; but the same can never be resuscitated, for there is nothing to resuscitate. Here is a conflict between teachers in reference to the destiny of believers," &c.
I do not know how it appears to others, but to me it looks like sheer unbelief to say that God cannot raise the dead, provided they are dead—that unless man is alive while dead, he cannot be restored to life. The great God who, at first, gave life to man formed of the dust of the earth, doubtless has power to revivify the dust of those "that are in the graves," as his word has promised. But our friend says, "The same can never be resuscitated, for there is nothing to resuscitate." According to this logic, the body which is returned to the dust, and is the only part of man that needs resuscitation, has become a nonentity and cannot be resuscitated; but the soul, the part that lives right on unharmed by death, and consequently needs no resuscitation, can be resuscitated. "Here is a conflict," not between different teachers, but between L. A. Davis and L. A. Davis.
Should it be desired, I am ready to give a reason of my faith relative to the second birth, or birth of the Spirit, with meekness and fear.
R. F. COTTRELL.
Mental Diseases.
By Editor
THESE are the most difficult of all diseases to cure. Remedies for a few have been given by a shrewd writer, and we offer them to such of our readers as may happen to be suffering from one or more of the indicated maladies. For a fit of repining, this is the true remedy: Look about for the halt and the blind, and visit the bedridden, afflicted, and deranged; and they will make you ashamed of complaining of your lighter affliction. For a fit of idleness, count the tickings of a clock. Do this for an hour, and you will be glad to pull off your coat and go to work. For a fit of passion, walk out in the open air; you may speak to the winds without hurting any one, or proclaiming yourself to be like a “city without walls.” For fits of doubt, perplexity, and fear, whether they respect the body or the mind; whether they are a load to the shoulders, the head, or the heart, the following is a radical cure which may be relied on; for it comes from the great Physician.
“Cast thy burden on the Lord, for he will sustain thee.”
Obituary Notices.
DIED, in Tekonsha, Calhoun Co., Mich., June 11, 1866, of consumption, Sr. Sophia Gilbert, wife of Bro. A. C. Gilbert, aged 24 years.
Sr. Gilbert was for several years a member of the church in Burlington, and by her uniform kindness of heart and exemplary Christian walk, had won the respect and love of all the church.
DIED, in Vanville, Chippewa Co., Wis., of typhoid fever, Ina S. Tallman, only daughter of A. E. and A. P. Tallman, aged 10 years and 4 months. We have a hope of meeting her again where the enemy cannot come. A. E. TALLMAN.
Re-issues of Publications.
By Editor
THOUGH the attention of the reader has not been particularly called to the subject of publications, there has been no lack of activity in this department for some time past in our Office. We have just issued ten different works, some of them new, and others so thoroughly revised and enlarged as to make them about the same as new. Bro. Waggoner has just revised his work on the important and growing subject of
Modern Spiritualism,
favoring us with his society here at the Office, while he also himself put it in type. In no better way can we give the reader an idea of the nature of the revision, and present character of the work, than by presenting the preface to this the third edition, from his pen as follows:
"In this edition we have added two entire chapters, to wit, one on the Dangers of Mediumship, and one on Opposition to Marriage, or Free Lovism.
"All of the quotations are put in a condensed form, so that, while there are but 32 pages in number more than in the former edition, there are about 50 more of reading matter.
"The same general design has been carried out, only adapting it to the more advanced state of the Spiritualistic theory.
"The points stated are proved by full quotations from the most authentic Spiritualistic sources, and the credits given; and that they are fully proved, we are willing to leave with the candid reader.
"Our quotations are so full, on so many different points, that we have no hesitation in offering this as the most complete view of 'Spiritualism as it is' that has ever been published.
"The preparation of this work has involved the reading of many of the standard works of Spiritualism, and in regard to their literature we have always found it to be low in the scale. Were we to classify their writings it would be as follows: 1st. Sentimental and puerile. 2nd. Blasphemous. 3d. Disgusting. Specimens may be found, but by no means the worst, in our quotations. We think it very safe to say, that so many books on any other subject, or from any other source, cannot be found, so destitute of thought and reasoning, so full of senseless platitudes, as the Spiritualist libraries.
"The reading of their works has greatly strengthened our convictions of the Satanic origin and dangerous tendency of their teachings. The 'sure word of prophecy' is fast fulfilling. The 'great day of the Lord' is hastening; God's wrath will soon be poured out on the workers of iniquity.
"May we find a refuge in Jesus in that day."
Appointments.
THE next Quarterly Meeting of the Avon church, Wis., will commence the last Sabbath in June, and hold over first-day. Bro. Steward is requested to meet with us, if convenient. We shall be glad to see members of other churches at this meeting.
ORVIL JONES, Clerk.
THE next Quarterly Meeting for Western New York, will be held at Lancaster, Erie Co., N. Y., Sabbath and first-day, July 21st and 22nd.
A general attendance is requested; Bro. Fuller will attend this meeting. It is also earnestly requested that Bro. C. O. Taylor meet with us.
GEORGE W. EGGLESTON, Clerk.
AT our last Quarterly Meeting, the churches of Greenwood Prairie and Oronoco, agreed to unite their efforts to sustain a Monthly Meeting. As all were not present, we would say through the Review, that the second Monthly Meeting of these churches will be held in the vicinity of Greenwood Prairie, July 14, where Bro. Gibson may appoint, commencing with the Sabbath.
In behalf of the church, H. F. PHELPS.
THE Ohio tent will be pitched, and meetings commence, at Bellville, Richland Co., Ohio, Thursday evening, June 21, 1866.
Our P. O. address is the same as above. I. D. VAN HORN.
A TRACT FOR THE TIMES.
By Editor
THE S. D. A. press has just brought out a new and thoroughly revised edition of that spicy little tract, "THE CELESTIAL RAILROAD." This tract is a sledge-stroke against the formal, popular religion of the day, and is just the thing to put into the hands of those whom we would convince that "Babylon is fallen." It is accompanied with several pages of "Explanatory remarks," is printed on good paper, clear type, large page, and all for four cents, post-paid, with the usual discount by the quantity. Send for them by the hundred, and scatter them everywhere!
N. B. This tract is quite a different thing from the one bearing that name published by this office ten years since.
THE DANISH TRACT.
By Editor
“SABBATENS DAG: en kort Forklaring over hvilken Dag i Ugen der er Sabbat for de Christne; med et Anhang om Jesu andet Komme. Af John Matteson.”
This is a pungent little tract on the Sabbath question, with a short argument on the Second Coming of Christ. It is not a translation, but an original production from the pen of our beloved Bro. Matteson, of Wisconsin. May the blessing of God go with this work among the Danes and Norwegians. It is put up in our large-size page, with covers, in common English type, thirty-six pages, and will be furnished for ten cents single, post-paid, or $7,50 per hundred. Who orders this tract for the Danes?
We have also just issued new editions of The Wicked Dead, Report of Gen. Conferences since 1864, Michigan Conferences since 1863, Laws respecting Religious Societies in Mich. and Ind., Elihu, and Milton on the State of the Dead.
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A Friendly Letter, with a Reply
By Editor
We give this week an article from the Sabbath Recorder, entitled "A Friendly Letter," with a Reply by Bro. Cottrell. Had we time, we should be glad to say a word in reference to our work, "Mortal or Immortal," which is criticized in the article. We will just add that our friend presents us in a wrong light when he represents that we refer to the attributes of animals to prove that man is no more than a brute. Those who carefully read the work, will see that we refer to them to show that every argument which the believers in natural immortality use to prove that man possesses an immaterial, immortal soul, proves the same for brutes, and hence proves too much.
But our friend surrenders all his previous argument, when, in conclusion he admits that eternal life inheres only in those who have been born again, or have put on Christ. This cuts off, at one stroke, all the wicked from having eternal life in them, and all even who have believed in Christ, if they fall away; for no other eternal life is anywhere to be found in the Bible, but such as Christ promises to his people. We have it by faith now, and shall have it in reality "when he who is our life shall appear;" for John tells us that God "hath given to us eternal life, and this life is in his Son." 1 John v, 11; Col. iii, 4. Instead therefore of shaking hands with a "tiger," we extend the hand to Mr. Davis, and say, "Hail, brother," we are after all not far from the same ground on this subject.
Western Health-Reform Institute Circulars
By Editor
We sent out last week, as noticed in last Review, circulars concerning the Western Health-Reform Institute. To save the expense of issuing a number sufficient to send to all our subscribers, we generally sent but one circular to a church, and wish all to understand that in such cases it was designed for the whole church. Let none therefore feel slighted, or imagine that their aid is not solicited, because they do not personally receive a circular. Those to whom the circular is sent, should see that the matter is properly brought before all the church, at the earliest moment practicable. With some of the churches we are entirely unacquainted, and may not therefore have sent the circular to the proper individual. In such cases, all we have to say is, that we have acted according to the best of our judgment, and trust those who are the active and working members will take no less interest in the matter, than they would had the circular been addressed to them.
Pledges to the Health Institute
By Editor
We are happy to acknowledge this week, pledges to the Health Institute to the amount of seven hundred and seventy-five dollars, four hundred of which have been paid. Let them continue to come in, till the matter is speedily closed up. Those having it in charge can thus work to better advantage, and it will be more satisfactory to all concerned.
The First Number of the Health Reformer
By Editor
The first number of the Health Reformer will be issued as early in July as possible, probably not far from the middle of the month. Let the subscriptions come right in. We would also extend a general invitation to those who have rich items of experience, or valuable thoughts on any part of the health question, to furnish short sketches for its columns. It is desirable to have as much original matter as possible for the first number; and it will be necessary for those who would furnish anything for this number, to do so immediately.