p. 164 | Review and Herald, Vol. 35, No. 21. (5/10/1870)

A Question.

By J. H. Waggoner

BRO. ANDREWS, Dear Sir: I have read your article in REVIEW Vol. 35, Nos. 8 and 9, headed, “Our use of the visions of Sr. White.” I wish to ask you one question in regard to your last proposition with reference to the reception of members into our churches. You say on this subject, “We desire to know two things; first, that they believe the Bible doctrine of spiritual gifts; second, that they will candidly acquaint themselves with the visions of Sr. White, which have ever held so prominent a place in this work.”

The question I wish to ask, is, whether, after candidly acquainting themselves with the visions, (or writings) of Sr. White, they become thoroughly convinced that they are not given by the Spirit of God, should they, or should they not, have a right to speak out their convictions in any of our social meetings?

W. RANDALL.

Oakland Co. Mich.,

ANSWER. We do not consider it brotherly or Christtain-like for any one to pursue the course above indicated, that is, to oppose the visions in our social meetings, because it is well known that we, as a people, indorse them; and therefore to oppose them in a social meeting is to disregard the feelings of the church, and introduce discord and confusion in a season of worship, where all should be harmony and love. If an individual cannot worship in peace with a people, in accordance with their established faith, he can leave them in peace and go to a people with whom he can agree, if indeed he can agree with any.

But the above letter should not, perhaps, be passed without a notice of its intention, and a statement of facts. The evident object is to commit us to a position which may appear to be arbitrary and oppressive. Such a position we have never taken. The writer of this letter was elected deacon of the church in Oakland, and being of a positive mind, assumed a controlling place in the church, openly rebuking those

who ventured to speak in favor of the Testimonies, though the elder and many of the members believed them. And not only were the believers in the common faith of the church kept in silence on this subject, and their consciences bound, but through the influence of Deacon R., a person whom he had assisted in expelling for unchristian conduct, was permitted to come into the social meetings and deliver tirades against the Testimonies. Such an arbitrary course we seldom find pursued by any professing regard for Christian fellowship. It would appear better for him to go and make confessions to his injured brethren, and try to undo the sad work of distraction which he has done in the church of Oakland, than to endeavor to show that the same oppressive spirit exists with the believers of the truth. We have no disposition to be arbitrary, but we do hope to see the time when contrary spirits will become converted, or separate themselves from those with whom they refuse to walk in peace.

J. H. WAGGONER.

Character.

By John Nevins Andrews

Our character is but ourselves as viewed in the light of our real qualities of heart and mind. We make ourselves what we are. We shall find that we are held accountable by God not only for what we do, but also for what we are. We are good or evil in his sight, and the fault of being evil, if we are such, is wholly our own. It is true that the grace of God alone can raise us out of the ruin that our fallen nature involves us in. But this grace is freely given to all who ask it, and faithfully co-operate with it.

By the aid of God's grace our evil passions may all be subdued, and we may form characters that shall stand the test of the day of Judgment,. But what a work this is! Little do we realize that we are in God's workshop; that our fiery trials are designed by him to soften our evil natures, that he may hammer them into such form as he chooses to give them. God means to save us if possible, but he will do only his part of the work. Ours must be faithfully performed or we shall come short of the kingdom of God.

Our character is formed by ourselves. The man of humility is such because that with the help of God's grace he has humbled himself again and again, times almost without number. The meek man is such because that with the help of God's grace he has many times endured the buffetings of Satan, and the shame and the reproach and the vexation that the wicked have heaped upon him. The patient man is such from a right use of afflictions. The temperate man is such from the constant use of self-denial. The virtuous man is such because his words, his thoughts, and his acts, are governed by virtue and purity.

We form our characters little by little like the growth of an icicle. Drop by drop this forms. One drop of dirty water will make itself appear in the formation of the icicle. One evil thought, one wicked word, will enter into, and help form, our character. Would you be pure in God's sight? Then let his fear govern all your acts, all your words, and all your thoughts. Set God before you in every thing. The stamp of immortality will only be placed on the pure in heart. J. N. A.

Course of Study for Ministers.

By James White; John Nevins Andrews; J. H. Waggoner; G. H. Bell; Uriah Smith

We, the undersigned, committee, appointed March 26, 1870, by the “Minister’s Lecture Association of S. D. Adventists,” to suggest a yearly course of study for ministers, recommend the following course for the present year:

I. BIBLE SUBJECTS.

Thoughts on the Revelation.
History of the Sabbath.
Exposition of Matt. 24.
Work on the Atonement.
Works on the Sanctuary and 2300 days.
Resurrection of the Unjust.
Sermon on the two Covenants.
Commandment to restore and build Jerusalem.
Review of Aker’s Chronology.
Which? Mortal or Immortal.

II. GENERAL READING.

In addition to the daily study of the Bible, we recommend the following special course of reading:

Mosheim’s Ecclesiastical History.
Rollin’s Ancient History.
Dobney on Future Punishment.
D’Aubigne’s History of the Reformation.

We recommend Dobney as a model for style of candid and impartial argument.

III. EDUCATIONAL WORKS.

In addition to the above, it will be necessary for many to study the elements of English Grammar. And here we would recommend the “Elementary Grammar on the synthetic method, by J. M. B. Sill, Welch’s Analysis, and Quackenbos’ Course of Composition and Rhetoric; especially that portion of this latter work which treats of punctuation, the proper use of capital letters, and such information as will enable one to correctly prepare manuscript for the press. Under this head we also recommend careful practice in penmanship. All will be expected to bear examination on these points.

We trust that all the ministers will, with us, make this a subject of prayer, and endeavor to realize their responsibility in the sight of God, to show themselves approved unto God, workmen that need not be ashamed, remembering that they must soon give account of their stewardship.

JAMES WHITE, J. N. ANDREWS, J. H. WAGGONER, G. H. BELL, U. SMITH, Committee.

Modesty and Innocence

NOTHING can atone for a want of modesty and innocence, without which beauty is ungraceful, and quality contemptible.

The Iowa Camp-Meeting.

By George Ide Butler

I DESIRE to say a word to our brethren in regard to our camp-meeting to be held near Marion about the ninth of June. We have learned by happy experience, during the last few years, to prize our annual gatherings. Their value cannot be estimated in dollars and cents. Eternity alone can reveal it. But we do know that souls have been converted, and the hope and confidence of our people in the precious truth much strengthened by them.

As a means of grace, they can scarcely be overestimated. Here our brethren meet from all parts of the State. Many happy acquaintances are formed, and a spirit of union, of oneness, is encouraged. Here we have the privilege of meeting the true servants of God, who by their experience are best fitted to instruct us in the way of salvation. And here, above all, our Lord meets with us.

Some, we are aware, will lose these and other benefits, for fear they shall lose some trifling earthly good. They will not discern the importance of spiritual blessings, we fear, till forever too late. We are glad there has been such a general interest to attend during the past, even at a great personal sacrifice upon the part of many of our brethren, especially in the northern part of the State, who have come, year after year, upwards of one hundred miles. This year, for obvious considerations, our meeting is appointed further north. Will our brethren living in the southern part of the State manifest as much interest? Will our new churches learn to manifest the same spirit of sacrifice?

We desire that this shall be the largest and best meeting ever held in the State. It is to be held in a new place, where, during the past few years, influences have been at work to cause the community at large to conclude that Seventh-day Adventism was on the decline. Others holding some views in common with us, but opposed in spirit and in object, have caused the people to be in doubt as to who were the real representatives of the doctrines we hold as a people. It is a populous community. We expect a large attendance from the outside. We want the largest attendance of our own people ever seen in the State. For obvious reasons this should be so, for our own good and for others' good. Come, then, brethren, with a spirit to work. It is a favorable season of the year. Our camp-meeting committee are determined on their part to have all preliminary arrangements made necessary to the success of the meeting, so that all shall feel welcome.

The church at Marion, owing to the fact that several have of late moved away, is very small, and will not be able to bear heavy burdens. This will make it more necessary for our brethren who are able, and who live within a reasonable distance, to come prepared to open their tents and care for those who could not come prepared. A camp-meeting of course is not the place for very feeble persons, or those who have very small children, and as a general rule, at such meetings it is expected those who attend will be prepared to care for themselves. Yet there are very many who cannot do this, that we desire to attend.

Scattered brethren throughout the State should make a special effort to be present. We hope brethren from other States will come also. And all who desire to be benefited by the meeting, and to learn the present truth more perfectly, whether they can care for themselves or not, are cordially invited. We want a liberal, generous spirit to characterize this meeting. We want all to feel welcome. As this is the first camp-meeting of the year, let us make it a cheering one to the servants of God.

We expect meetings to commence, Thursday evening, June 9, and continue through Tuesday. We hope every tent will be up promptly at the commencement, and all will come prepared to remain till the close. If we take hold of it with the right spirit, we shall have an excellent meeting. For one, I intend to be present to bear burdens. And I cordially invite my brethren to come on with the same spirit. Provisions and feed can be obtained on the ground.

Let our friends everywhere invite all to attend who have any interest to examine our views. They shall be welcome. Let us make this such a meeting, brethren, as will send a thrill of joy throughout the State. If we do our part, the Lord will attend to his.

GEO. I. BUTLER.

Materialism.

The following communication from Eld. Wardner, S. D. Baptist, was received a few weeks since. Not understanding fully the present state of the question between him and Bro. Cottrell, we forwarded it to Bro. C. He returns it with the subjoined response, both of which we lay before the reader, that we may not even seem to decline a full hearing to either party.—Ed. Review.

Reply to Eld. Cottrell.

Editor of the Advent Review and Sabbath Herald,

Dear Brother:—Within a few days I have ascertained that my sermon on Materialism, and a review by Eld. Cottrell has been published in your paper. But the discussion between us, published in the Sabbath Recorder is left out, contrary to my proposition. He began that discussion by accusing me of “entirely misrepresenting, and hideously caricaturing the teachings of Adventists;” and I was desirous that your readers might see to what extent he proved it. If he felt any assurance that he had sustained his charges, he would no doubt have been more anxious than myself.

Let me here state, that I did not aim at Seventh-day Adventists, more than others, in representing that some taught that the soul was the breath, nor did I suppose that all Adventists held to it. But that it is true of some cannot be gainsaid. I once held a written discussion with one, who deliberately took that position, and quoted Gen. 2: 7, and other passages to prove it; and when driven from this, fell back upon the position that Adam was a soul before the breath of life was breathed into him. And what I said in my discourse upon these two heads was mostly the arguments used in that discussion. An Advent minister took the same position in public debate, less than a year ago, as I am told. A ministering brother wrote me last fall, as follows: “I observe that Eld. Cottrell charges you with misrepresenting them. I have never been acquainted with, or even seen any of them, that I know of, except Eld. Buxton and his wife, but know very well that he preached both publicly and privately, that the soul was nothing but the breath. His wife advanced the same idea to my wife. I verily thought from what I learned from them that it was one of their denominational tenets.” In the standard publications of Adventists, I find such statements as the following: The Greek word pneuma, derived from pneo, to blow, has been chosen by inspiration to represent the Hebrew word ruah. It means wind, air, breath, and a something or principle contained in them which imparts and sustains life. A breathing, breath, inspiration, spirit, i. e., the human soul.” Mr. Loughborough comments on 1 Kings 17: 21, thus, “Elijah prayed that the soul might enter the body; it was that which would impart life to the body. Of course the same soul leaving the body would cause it to die. But we inquire, What caused the death of the child? His sickness was so sore that there was no breath left in him, verse 17, then the soul here spoken of is the breath of life.” Another author says: “The nesme contains the ruah, and both are the spirit or breath of God, and both are in the nostrils of man.” (This represents the Spirit of God to be nothing but atmospheric air.) “Thus the breath that contains the spirit by which all creatures live, is a common principle inhaled and exhaled by the nose.” Yet in the face of all these witnesses, Eld. C. declares, that he has never met the man in his travels, who taught thus, nor found the book that he has published. Well, his limited knowledge does not limit other people’s knowledge.

In my Scripture quotations which he complains of, I was showing the inconsistency of those who contend that the breath is the soul proper, as any one could see who was not disposed to be captious. His fluttering over it so much, indicates that he was hit by it, notwithstanding all his disclaimers.

He complained also because I said Adventists teach that “spirit, intelligence, feeling, are products of physical organization.” This, he says, “We deny.” Yet in the S. R., Oct. 21, he says, “When God gives life to organized dust, thus setting the machinery in motion, intelligence results.” What is this but teaching that intelligence is a product of animated physical organization? And how can the following statements of Adventists be interpreted differently?—“No Scripture or philosophy has ever yet been shown to prove the mind anything more than an attribute of the living, organized dust.” (Age of Gospel Light, p. 16.) “Man is entirely dependent upon his organization for all his thoughts, feelings, sensations, and for all the developments of his soul or life.” (Organization for all his Mental and Moral Powers, by Thomas Reed, pp. 13, 14.) “Man resembles the animals in these particulars: both are material; both are mortal; both have souls; both have spirits; and both alike are entirely dependent upon their organizations for all their mental phenomena.” (Dialogue on Future Punishment, by W. G. Moncrieff, pp. 24, 28.) “We believe that thought is an effect produced by material organization.” (B. vs. T., p. 66.) “Man’s superiority is derived from his superior organization.” (Ib., p. 86.) Yet in the face of these testimonies Bro. C. denies that Adventists ever teach that thought is the result of organization. As well assert that no statements of Adventists can be believed. But I have too much confidence yet in their general integrity, to think they will thus openly belie their honest sentiments. I am glad, however, to see that Bro. C. is ashamed of such doctrine.

In perfect harmony with such teaching, and demonstrating the truth of my charge, Bro. J. H. Waggoner says, “The divinity and pre-existence of our Saviour are most clearly proved by those scriptures which refer to him as the Word: ‘In the beginning was the Word, and the Word was with God, and the Word was God,’ &c. ‘The Scriptures teach that this exalted One was the identical person that died on the cross.’ ‘How can this be?’ For an answer, we turn to John 1: 14: ‘And the Word was made flesh and dwelt among us.’ This is plain language and no parable. So in Heb. 10: 5: ‘He was prepared a body.’ Not, as many construe it, a body was prepared for him. The angel also announced to Mary that her Son Jesus should be called the Son of God (Luke 1: 35). Not that the Son of the Highest should dwell in and inhabit that which should be born of her, but her son was the holy, pre-existent One, thus by the agency of the Holy Spirit, made flesh.” Mr. Loughborough says, “We have already shown that Christ had a body composed of substance, flesh and bones; and he is said to be the image of God. Well, says one, we admit his divine nature is in the image of God. If by his divine nature, you mean the part that existed in glory with the Father before the world was, we reply, that which was in the beginning with God (the Word) was made flesh, not came into flesh, or as some state, clothed with a human nature, but made flesh.” Now if this is not materialism, then Webster has given a wrong definition of the word. According to the above teaching, all the divine intelligence, feeling, power, &c., which Christ manifested,

emanated from his flesh alone; that comprising all the divinity there was in him. And since the Bible says that “in all things it behoved him to be made like unto his brethren,” how can his brethren have thoughts which are not emanations from their flesh? If Christ had any divine character, it was the product of his flesh! If so, must not the same hold true of his brethren? Bro. C. says that thought is the result of living “organized dust,” and do not a man’s thoughts determine his character?

What did Christ mean when he said, “My soul is exceedingly sorrowful, even unto death”? Did he mean his “flesh,” or its product? An Adventist stated in a public lecture, in an adjoining town, a couple of months ago, that his “soul was five feet eight inches high, and weighed about 160 lbs.”

Bro. C. denies that the Advent theory makes thought the product of physical organization, as leaves, blossoms, fruit, &c., are of a tree or plant. Then let him explain how Christ could think divine thoughts which were not the product of his physical organization, if that was all the divinity there was about him. And if he was made in all things like unto his brethren, how can they have thoughts that are not the product of their physical organizations?

If the exposition given by Mr. Waggoner and Mr. Loughborough be correct concerning the divine incarnation, then it follows, either that Christ, the Word, was not God, as stated, or else there were more than one God, or else the only living and true God, “who only hath immortality,” died, and there was no God in the universe, but a dead one for three days and nights! Then how was he raised to life again? Bro. C. says he sees no difficulty in believing “that God raised him from the dead.” Will he then please explain how God could raise God from the dead, if there were no other than the one transmuted into flesh and was dead? And then tell how he “who only hath immortality,” could become mortal and die, and at the same time be the fountain of immortality and the giver of it to man? If I am to embrace his views upon these points, as he seems confident that I will, I wish to act understandingly.

Again, says Bro. C., “We are conscious that man is capable of choosing, and God in revelation has called upon him to choose. Therefore he is not a tree.” Who said he was? But will Bro. C. tell me what it is of man that chooses, and is responsible and rewardable? Is it his “organized dust,” or his intelligence, the “result” of this machinery set in motion? He says, “When God gives life to organized dust, thus setting the machinery in motion, intelligence results.” (S. R., Oct. 21.) When God gives life to organized dust in the form of a tree, thus setting the machinery in motion, leaves, blossoms, and fruit, are the result. He asserts that “organized dust,” set in motion by life, produces intelligence, and then turns right round and denies that intelligence is the result of organization animated! How can one either understand or misunderstand such a tissue of contradictions?

Again, he claims that the mind is regenerated or changed in this life, and the body at the resurrection; while at the same time he says: “When God gives life to organized dust, thus setting the machinery in motion, intelligence is the result.” If intelligence is the result of this physical machine set in motion, so must be the moral character. Hence his doctrine is, that the product of this depraved machine is first changed, and then, as the result, the machine itself! Like making figs grow on thistles, and then, as the result, turn the thistles into fig trees! Making good fruit grow on corrupt trees, and then, through the fruit, change the trees into good ones, reversing the law of cause and effect, in opposition to the plain statement of Christ.

Bro. C. seems very anxious to prejudice the minds of your readers against me, by classing me with “infidels, scoffers, and sneerers,” because I labored by the reductio ad absurdum process of reasoning to show the absurdity and consequent untenableness of his teachings. Does he mean to class himself with “infidels, scoffers, and sneerers,” whenever he resorts to that method of argumentation, as he is very prone to do? If I have not argued fairly, let him show it or own up, and not attempt to meet argument with such taunts, because he has neither logic nor proof to sustain him.

Yours for truth, N. Wardner. West Hallock, Ill., March 23, 1870.

Response from Bro. Cottrell.

Eld. N. Wardner,

Dear Brother:—Your rejoinder is before me; but it is not what I desired—a vindication of your faith. I was tired of disputing with you about what we believe, and asked you to take a position on the merits of the question of our difference; but you commit yourself to no definite position, but seem anxious to vindicate yourself before the readers of the Review, and so continue the same unpleasant and unprofitable dispute. Wishing to treat you with all fairness, we consent to listen to you again, and make a respectful reply.

In your sermon you represented Adventists as holding that the “soul is nothing but the breath,” and as claiming that this is proved from Gen. 2:7. I denied; but in my first article I admitted that soul in the Bible might sometimes have that meaning. You tell us of somebody that took that position, and you have heard of some one else that preached the same. Some one may have taught so; but, not at all questioning your truthfulness, or that of your informer, it would be greatly preferable to have the precise words of those Adventists in black and white. Furnish them with the names of the authors, and they shall appear in the Review. I have taken lessons in hearsay, and it is not quite satisfactory. You know the people called Campbellites are great sticklers for baptism. Before I ever saw any of them, I heard that they taught that all that was necessary to salvation was to be baptized; but when I heard them, they distinctly declared, that without faith and repentance to precede it, and a Christian walk and character to follow it, baptism was entirely useless.

You have diligently searched the books of Adventists, and what have you found? That in some particular passage soul means the breath of life. But who says that the soul is nothing but the breath? You gave in the Recorder a quotation professedly from Eld. Loughborough. I called your attention to the fact that not a word of it was his own language. You had taken it from two paragraphs, one quoted by Bro. L., from “Bible vs. Tradition,” and the other from Greenfield’s Lexicon. You had divided the two and mismatched the halves, and then gave the mixture as what “Mr. Loughborough says.” Notwithstanding I corrected your error, which I charitably thought was an oversight, you still come up with the same mongrel quotation, as much the language of Noah Webster as of any one man, prefaced as follows: “In the standard publications of Adventists, I find such statements as the following.” Now how does this look? Greenfield, after defining pneuma to mean “wind, air in motion, a breathing, breath, respiration, spirit,” wished to say that he understood by spirit, “the human soul,” such an imaginary soul, I suppose, as Eld. Wardner believes in, and Eld. Loughborough does not suppress it, but lets him speak it out. This you seize and emphasize to prove that Adventists believe that the soul is nothing but the breath. See “Hope of the Gospel,” p. 49.

I do not deny the evident connection existing between thoughts and brains, as you seem to, when I say that thoughts are not the “results of our physical organizations, just as leaves, blossoms, and fruit, are the products of a tree or plant.” Dust has not the power of thought, and when it is perfectly organized in the shape of a man, it is no better in this respect. But God gives to organized dust, life and power of thought. Oh! yes, says Bro. Wardner, “God gives life to organized dust in the form of a tree,” as if there were no difference between animal and vegetable life, and then runs off upon his brilliant ideas about horticulture, growing figs on thistles, &c. In this, brother, it seems to me your thoughts are altogether too vegetable. Botany is doubtless a beautiful science; but some things may be affirmed of the animal kingdom that are not true of the vegetable.

You, dear brother, have had some experience in traversing the subject of the Sabbath; and doubtless have heard men object to the declaration of the Son of God that “The Sabbath was made for man,” by telling you that the world is round, that it turns on its axis, so that the day does not begin in all places at the same moment; and therefore it cannot be true that the Sabbath was made for the universal human race, but only for the Jews; and for them only when they kept within the bounds of Palestine, forbidding them to circumnavigate the globe, as people do now, to find an argument against the Sabbath. Having no Scripture or any better argument with which to oppose the explicit declaration of the Son of God, they resort to reductio ad absurdum to prove that he must have been mistaken.

Now your case is precisely similar. It is not R. F. Cottrell that says that man was made of the dust of the ground. These are the words of divine revelation.

This puts me in mind of an incident: I had a chart with simply the ten commandments upon it, hanging up in a meeting-house. One of the proprietors of the house took it down, carried it to the vestibule, and rudely threw it upon a pile of wood. A good brother of our faith went to him and very kindly whispered, “Did you know what that was? Why, brother H., that was the law of God.” Now, brother Wardner, it is simply the word of God that you have tried with your “reductio ad absurdum process of reasoning,” and found wanting.

And, in your deductions, you come to extreme conclusions. If we say that soul means the breath of life in some particular passage, you come to the conclusion that we hold the soul to be nothing but the breath. And if one says, as did Job, “The spirit of God is in my nostrils,” (chap. 27: 3,) you are ready to reply, “this represents the Spirit of God to be nothing but atmospheric air.” Be favorable to the venerable patriarch. By spirit of God in this place, he doubtless meant, as explained in the margin, “The breath which God gave him,” Gen. 2: 7. Do not be so uncharitable as to say that he held that the term Spirit of God had no other meaning, and was nothing else. As the good man has fallen asleep, I feel it duty to speak thus much in his behalf.

You quote from Bro. Waggoner and Loughborough on the subject of the Word being made flesh, to which you object, not from anything which the Scriptures teach, but by your reductio ad absurdum process. But the words are not theirs; they quote them from the New Testament—it is just what the sacred writers say. You then draw this conclusion: “Now if this is not materialism, then Webster has given a wrong definition of the word.” This brings to mind what once took place in my native town. A man was brought for trial before a church of which he was a member, on a charge of believing the doctrine of the annihilation of the wicked. He was requested to state what he did believe. He said he would answer their request by reading three passages of Scripture. He then read three of those strong texts for destruction, with which, you know, the Scriptures abound, and said he believed what they affirmed. A committee retired to consult upon it, and returned with a verdict that it “amounted to annihilation,” and he was accordingly expelled. In like manner, Bro. Wardner has decided that the Scripture declaration that “the Word was made flesh,” &c., amounts to materialism, provided Webster is right.

I do not yet see any absurdity in the Bible propositions, that “Christ died,” and that “God raised him from the dead.” I have been accustomed to hear those accounted orthodox speak of “God the Father” and “God the Son,” and I do not object to the phraseology; for the Bible sustains them in it. And I do not accuse them of having another God besides the Father, when they worship him to whom the Father has said, “Thy throne, O God, is forever and ever,” and of whom he has said, “Let all the angels of God worship him.” The Father has decreed “that all men should honor the Son, even as they honor the Father. He that honoreth not the Son, honoreth not the Father who hath sent him.” John 5: 23. It was he whom both Paul and Peter call “the God and Father of our Lord Jesus Christ,” that

“brought again from the dead the Lord Jesus.” I believe all this, and see no absurdity in it.

Come, brother, believe! It is the easiest thing imaginable, when you learn how. Believe that the divine Son of God was made for a little while lower than the deathless angels for the suffering of death; that he did not desert suffering humanity in the hour of trial, but “poured out his soul unto death,” and suffered in his flesh the penalty which was due to us for our transgressions; and it will remove such a cloud of human inferences, deductions, and assumptions, and let in such a flood of divine light, as will astonish you and cause you to wonder where you have been all your life.

You ask me, “what it is of man that chooses and is responsible and rewardable.” I answer, It is the man. According to our authorities, it ruins a man to dissect him. “If he [God] set his heart upon man, if he gather unto himself his spirit and his breath, all flesh shall perish together, and man shall turn again unto dust.” Job 34: 14, 15. When man comes to his reward, he comes from the grave. “All that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” John 5: 28, 29.

The difficulty which you find for us—“making good fruit grow on corrupt trees”—may be owing to the assumption on your part that that which is material is necessarily corrupt. If so, I would remind you that when God formed man of the dust, he pronounced him “very good,” therefore materiality is not necessarily corrupt. But you admit, with us, that man is fallen and depraved. Now when you will tell us how a depraved immaterial “machine” can change its thoughts, and thus change itself, and how a corrupt immaterial tree can be made to bear good fruit, you will help us out of our difficulty.

In conclusion I will say that when Bro. Wardner will take an affirmative position on the nature of the human soul, I am ready to correspond with him on the subject, and have our correspondence published in both our papers. Till then, with the best wishes for your prosperity in spirit, soul and body, I kindly and respectfully bid you, Farewell. R. F. Cottrell.

Too Busy to Go to Meetings Now.

By Chas. B. Reynolds

At this season of the year when our farms or our business require so much attention, how necessary that we should heed the admonition of our Saviour, "Watch and pray, that ye enter not into temptation. The spirit indeed is willing, but the flesh is weak," lest, while willing in spirit to do the work of the Lord, we are tempted through the weakness of the flesh to yield to the subtle wiles of Satan, and devote our every care, anxiety and energy, to the one object of worldly gain.

Let this desire once obtain ascendency in our hearts, and Satan has an easy victory. He would whisper to us that we have labored, done all we could all the fall and winter, made all the sacrifice that duty to ourselves and family justify, and now we must lay our armor off and attend exclusively to our worldly interests.

Oh! let us watch and pray, that we avoid this great temptation. There can be no laying aside the Christian's armor till the last battle be won, the final victory attained; no cessation of the fight till Emanuel, under whose banner we have enlisted, shall be crowned King of kings and Lord of lords.

The time is near at hand. Do we believe it? Then let us redouble our zeal, our faith, our watchfulness, that we fail not of the reward at last. "For God is not unrighteous to forget your work and labor of love which ye have showed toward his name, in that ye have ministered to the saints, and do minister. And we desire that every one of you do show the same diligence to the full assurance of hope unto the end, that ye be not slothful, but followers of them who through faith and patience inherit the promises."

Have we, in gratitude for countless mercies and the joyous light of truth, been diligent in the past? Then though we have only performed a duty, yet the blessed promise of remembrance is ours; but because of the wondrous love and mercy of God, shall we pause here? give up the race, with the glorious prize in full view? No! Yet if we would gain the crown, we must every one show the same diligence to the end.

There are opportunities, necessities, to labor now. The Lord has no other special reason. His time of mercy is now. There are meetings in the summer at which our presence is needed, to which we should go in prayerful hope and confidence, having on the whole armor of God—go forth in love, loving the Lord our God with all our heart, soul and mind, and our neighbor as ourself. We must do this in very deed, not simply mean to, hope to, think to, but do it, now and always.

Let us test it. Are we willing to make sacrifice of temporal gain? are we willing to spend and be spent in the endeavor to help bring our neighbors into the glorious light of truth? What though it takes time needed for the advancement of our worldly business! What though it cost us money! We desire to enter into the joy of our Lord. Can we hope to do so without sacrifice? "So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple." Luke 14: 33.

I can heartily adopt the language of Bro. R. F. Cottrell, in REVIEW Vol. XXXV, p. 141. "The number is increasing of those who are ready to receive the truth. Are we ready to bear it to them? Let us gird ourselves for the work. Let the work of the Lord be the first business of our lives. Those who fight the fight of faith shall overcome. Those who run the race with patience shall win the prize. An exceeding responsibility is laid upon us. Shall we feel it and act? Shall we work with a zeal commensurate with our privileges, or shall we be dismissed from the service, and be given over to the love of the present world."

Some say, "It is useless expenditure of time and money to go to these meetings! I can't do any good!" You can do your whole duty, in the fear of the Lord, and leave the result to him; and he will bless you in the endeavor. You can testify to your love of God, but simply what the truth has done for you, prove by your presence your interest in the cause, help the weak, the skeptical, in private conversation, giving to all who ask, the reason of the hope that is in you.

Do you say you cannot do this? Then the more reason, the more pressing need that you should attend meetings praying God to give you the attentive ear and the retentive brain, that you may be enabled to do it.

Others try to excuse themselves with the words, "I have no gift in talking, can't make myself clear as some others!" you can speak of the love of Jesus, and of the peace you have found in believing. Let the solemn earnestness of your brief testimony, the purity of your life, make up for your lack of logic or language; but do not stay away. Go, go, in prayerful humility, but abounding in hope and faith. God requires not the proceeds of the ten talents from those to whom but one is intrusted; but mark, the unprofitable servant who bringeth no return from the one talent, shall be cast into outer darkness; there shall be weeping and gnashing of teeth.

The ministers need your presence, your sympathy, your help, your testimony. One talent or ten, little or much, you and your help are needed; you, personally, brother! sister! They need all the help and aid you can give them. When you remain away, their hearts are saddened, their energies dampened, and they feel their burdens increased. Your absence is proof to them of lack of real interest and sympathy in their toils and weariness. This has a most discouraging effect. Instead of helping to uphold, you take strength from them, and add to their burdens. How will you answer this at the soon coming day of God?

In these last days, may the Lord give us hearts of prayer and faith to cling to, and settle down upon, the blessed promises of God. When tempted by the wiles of Satan to idleness in the vineyard of the Lord, to prefer our worldly interest to the sacred cause of truth, let us "watch and pray," that we enter not into temptation." The spirit indeed is willing, but the flesh is weak."

CHAS. B. REYNOLDS.

Christianity in British India

Of the 150,000,000 inhabitants of British India, not a quarter of a million are Protestants, and not a million are Christians.

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