My last report extended up to the time of the Sutton Vt., meeting where Bro. Pierce and I separated. My next meeting was in Newport, N. H. This meeting held March 18-20. During this meeting I organized s. b. amounting to about $50 per year. Also organized a church of eleven members. Others will probably unite soon.
Tuesday and Wednesday, March 22 and 23, held meetings at Washington, N. H. I was glad to find the interest still good among the youth and children there. One was added to the church during these meetings. I sold at Washington, $34 worth of books and charts.
Sabbath and first-day, March 26 and 27, I held five meetings with the church at Peterborough, N. H. It was so bad going all the brethren could not get together; but those who came have still a mind to the work. I sold in this place $20 worth of books and charts.
Tuesday and Wednesday evenings, March 29 and 30, I preached twice in Manchester, N. H., and organized s. b. amounting to about $64 per year. Thursday the 31, I baptized one sister in Manchester. Found still some interest to hear the truth there.
From April 1-5, I held five meetings in Haverhill, Mass. Baptized one during the meetings there, and attended the ordinances for the first with this church.
Thursday, April 7, I went to Newport, R. I., expecting to take the boat the next morning for Block Island. But ascertained that on account of a north-east gale, which was then raging, it was impossible for the boat to come over to Newport. So I concluded to spend the Sabbath at Dartmouth, Mass. From Sabbath, April 9, to Wednesday, April 13, I held four meetings in Dartmouth and vicinity. Two of these meetings were held in a new place, where good interest was manifest. The hearts of the few at Dartmouth were cheered with the privilege of unexpectedly hearing again the reasons of our faith.
From Friday evening April 15, to Wednesday, April 20, I held seven meetings at Peacedale R. I., and organized s. b. amounting to $39,00 per year. I found there was still an ear to hear the truth in Peacedale. Two who embraced the truth under Bro. Cornell's labors, were baptized during these meetings. At this meeting, I had an opportunity of forming an acquaintance with Bro. P. C. Rodman, an Advent minister who embraced the truth at Bro. Cornell's meetings in Peacedale. His prayers, and exhortations, were a help in our meeting here.
Sabbath and first-day, April 23, and 24, I held five meetings at Block Island R. I. It being in the midst of the hurry of cod-fishing but few came to the meetings, yet we had an interesting and profitable time with the brethren and sisters. Systematic benevolence was organized, amounting to about $32 per year. Nine gave their names for a church. A clerk and leader were appointed. Others will doubtless join soon. There are about fourteen on the Island now keeping the Sabbath, and others are investigating.
I am now at Clinton, expect to remain here over Sabbath and first-day, and see what can be done in establishing order here.
J. N. LOUGHBOROUGH.
Clinton, Mass., Apr. 29, 1864.
Report from Bro. Bates.
By Joseph Bates
BRO. WHITE: According to appointment we met with the church in Otsego Allegan Co. March 26 and 27. The brethren were strengthened to press forward for victory.
Owing to the almost impassable state of the roads we failed to reach our appointment at Watson.
From April 15 to May 2d we met with, and had good encouraging meetings with the churches in Bowne, Vergennes and Caledonia, in Kent Co. and the brethren living in Ionia, Ionia Co.
One family in Bowne had become deeply interested in the Sabbath question during the winter while meeting with the church, and were much gratified to hear our position for the first time. At the close of our meetings on first day the wife presented herself for baptism. A general meeting was arranged for the next Sabbath and first-day, 23 and 24, to close with baptism and ordinances of the Lord's house. A portion of the church from Vergennes and Lowell met with us. A sister from the first-mentioned place, who had embraced the truth during Bro. I. D. Van Horn's labors last fall, came also for baptism, and one from Bowne.
The testimonies of the brethren and sisters on the Sabbath were heartfelt and cheering. Notwithstanding the continued rain-storm, the school-house was well filled with hearers on first-day, who also assembled at the water-side to witness three buried with Christ by baptism into death.
From April 27 to May 2, we were with the church at Caledonia. We enjoyed some good praying seasons while visiting the homes of these brethren. Meetings on the Sabbath and first-day were well attended, and a strong desire manifested for salvation and eternal life. They have been in trial about some things, which has hindered their onward work in this cleansing time, but they are laboring to remove all wrongs, and be free.
I leave here in the morning to meet with the church in Otsego.
JOSEPH BATES.
Monterey, Mich., May 5, 1864.
Report from Bro. Frisbie.
By J. B. Frisbie
BRO. WHITE : I left home March 3, and visited Bunkerhill, Mich., and North Leslie. I gave nine lectures. Then went to Matherton and gave ten lectures. From there I went to Fair Plains, and spoke three times. I enjoyed freedom while speaking and hearing about fifty Sabbath-keepers bear testimony for the truth. I here met Bro. Strong, who seemed to have been providentially directed to go with me to Winfield, where we found six or seven keeping the Sabbath. There we commenced laboring under rather discouraging circumstances; but the Lord appeared to open the way around, until we gave fifty lectures, and baptized twenty. We left thirty keeping the Sabbath, and rejoicing in the present truth. Some others are investigating, for whom we hope. We disposed of $18 worth of books, and most of the families are taking the Review. Our hearts were made glad to hear the new converts speak, pray, and sing, and join their voices with the few that were there in celebrating the praises of God. We remained there one month.
We met with the brethren at Orleans, April 30. Felt cheered and blessed. We arrived home after an absence of two months, and find our family all well.
Yours in hope of eternal life when Jesus comes.
J. B. FRISBIE.
Chelsea, Mich., May 5, 1864.
Reviews of Sabbath and Human Nature Debates
By Editor
THIS WEEK'S REVIEW.—Again Bro. Smith treats the readers of the Review with a slice of his review of Eld. Preble. As he proceeds, the interest of the discussion increases. It is now about half through. Both sides will make a splendid book on the question of the Sabbath and law of about two hundred and twenty-five pages, which will be ready in a few weeks.
We commence this week the publication of the discussion of the Nature and Destiny of Man, between Eld. N. V. Hull, Seventh-day Baptist, and Eld. R. F. Cottrell, Seventh-day Adventist. It is first given in the Sabbath Recorder, the organ of the Seventh-day Baptist denomination, published at Westerly, R. I. The arrangement to publish the discussion in both the Sabbath Recorder and the Review and Herald, will doubtless meet the approbation of the friends of both writers. This discussion should accomplish much good.
The reports from messengers this week are good and cheering. But we suggest an improvement. That each preacher report as often as once in two weeks. The items of importance will then be fresh to the writer, and will possess interest to the reader, far beyond those quarterly, statistical reports.—These reports can be from two lines to as many columns of the Review, according as the writers have facts of interest to report.
The Secretary's report of new subscribers for the month of April shows what can be done. At this rate only, our yearly increase would be 2484. But the increase for May should be 1000. We recommend to all our preachers to see what Bro. Cornell is doing in the line of obtaining new subscribers. He is at work for God and his cause. Who will outstrip him in this work for May?
All new subscribers obtained during the month of May will have their subscription commence with the next volume. We now offer to send them those copies of the present volume which contain Bro. Smith's review of Eld. Preble, and the discussion of the Nature and Destiny of man, free, as long as they can be furnished.
Brethren, after you have read this good paper, you will think of friends who should have the Review one year at least. Well, just write out a list of such persons, with their post-office addresses, and enclose one dollar for each one, and the Review shall be sent them one year. We feel stirred to the work of improving the paper. It is all the paper hundreds of our worthy brethren have.
We ask our brethren to help us extend its circulation, and increase its usefulness. With the helping hand of all the friends of present truth, the prayers of a living church, and the blessing of God, our steam press may be a mighty engine to forward the glorious cause of truth.
NATURE AND DESTINY OF MAN.
By N. V. Hull
DISCUSSION BETWEEN ELD. N. V. HULL, SEVENTH-DAY BAPTIST, AND ELD. R. F. COTTRELL, SEVENTH-DAY ADVENTIST.
Eld. Hull's First Article.
ELD. R. F. COTTRELL:
Dear Brother,—On the 5th of February, in a letter directed to you, I proposed to discuss with you, in the columns of the Advent Review and Sabbath Herald, the question stated below; to which I understand you to agree, upon the condition that the discussion shall also be published in the Sabbath Recorder, and that we keep ourselves entirely to the question at issue, avoiding all irrelevant matter; and also that our language be courteous toward each other and toward the question in debate. To this I cheerfully agree.
The discussion will proceed to the following order. It will devolve on me having the affirmative, to lead, and on you to respond; and I will each time await your reply, and the publication of both articles in the Advent Review and Sabbath Herald, and so on until the discussion is closed.
Question.—What is the nature and destiny of man, according to the teaching of the Holy Scriptures?
I then said, "In discussing this question, I shall maintain—
1st. That man is composed of matter and spirit.
2d. That the body is mortal, but the spirit is incapable of physical corruption.
3d. That in the resurrection, man's body becomes immortal.
4th. That in the future state, the happiness of the righteous and the misery of the wicked will be co-extensive.
5th. That both the happiness of the righteous and the misery of the wicked will in degree correspond to the merits of the one and the demerits of the other."
I now proceed to the discussion in the following order:
FIRST PROPOSITION.
"Man is composed of matter and spirit."
Proof.
Matthew x, 28. "And fear not those who will kill the body, but cannot kill the soul; but rather fear him who can destroy both soul and body in hell." This text proves at least the duality of man's nature. He has a body and a soul. The life of one, man can take; the life of the other he cannot.
1 Thess. v, 23. "And the very God of peace sanctify you wholly; and may your whole spirit, and soul, and body, be preserved blameless to the coming of the Lord Jesus Christ." I have not introduced this text, in this place, with reference to the doctrine of trichotomy, but only to show further, that there is both a physical and spiritual nature in man.
2 Cor. iv, 16. "For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day." This text, too, I think, is unmistakable in its import.
John iii, 6. "That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit." The assertion here is that that which is born of the Spirit, in regeneration, is not flesh, but spirit.
1 Cor. ii, 11. "For what man knoweth the things190of a man, except the spirit of man which is in him?" Here intelligence is affirmed of the "spirit" of man.
SECOND PROPOSITION.
"That the body is mortal, but the spirit is incapable of physical corruption."
The above is a double proposition, containing an affirmative and a negative, and must be dealt with accordingly.
1. That the body is mortal, see Rom. vi, 12. "Let not sin, therefore, reign in your mortal body, that ye should obey it in its desires." Rom. viii, 11. "But if the Spirit of him who raised Jesus from the dead dwelleth in you, he who raised Christ from the dead will quicken your mortal bodies by his Spirit that dwelleth in you." 2 Cor. iv, 11. "For we while we live are always delivered to death for Jesus' sake, that the life also of Jesus may be manifest in our mortal flesh." These texts are so direct and unequivocal, and besides seeing there is not, as I am aware, any other sentiment claimed or taught, I leave this also for the present.
As to the second member of the proposition, "that the spirit of man is incapable of physical corruption," I take it that it is a simple truism, and therefore incapable of proof. In order to be capable of physical corruption, the spirit must partake of physical properties. Seeing, then, it is an absurdity to assert physical properties of a spiritual essence, it is equally an absurdity to assert of it a capability of physical corruption.
THIRD PROPOSITION.
"That in the resurrection, man's body becomes immortal."
The 15th chapter of 1 Corinthians is devoted to the doctrine of the resurrection of the dead, and according to the writer, it is the bodies of the dead which are to rise. The 35th verse settles this beyond all dispute or question. "But some one will say, How are the dead raised up, and with what body do they come?" Again, verse 37, "Thou sowest not that body that will be," etc., etc. In the 53d verse, we have this statement, "For this corruption must put on incorruption, and this mortal must put on immortality," etc. I take it, then, that in the resurrection, immortal bodies are given.
FOURTH PROPOSITION.
"That in the future state, the happiness of the righteous and the misery of the wicked will be co-extensive."
Proof.
Matthew xxv, 46. "And these (the wicked) shall go away into eternal punishment, but the righteous into eternal life." Here the terms describing the duration of the punishment of the wicked and the happiness of the righteous are the same.
John v, 28, 29. "Wonder not at this, for the hour is coming, in which all who are in their graves will hear his voice, and will come forth, those who have done good to the resurrection of life, and those who have done evil to the resurrection of damnation." Here you have "life" and "damnation" so contrasted as to necessitate the idea of equal duration.
2 Thess. i, 7-10. "And to you who are afflicted, rest with us when the Lord Jesus shall be revealed from Heaven with his mighty angels, in flaming fire taking vengeance on those who know not God, and who obey not the gospel of our Lord Jesus Christ; who will be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all those who believe (because our testimony among you was believed) in that day." In this instance, the punishment is to be an everlasting destruction, which, I take it, is equal to eternal destruction.
FIFTH PROPOSITION.
"That both the happiness of the righteous and the misery of the wicked will in degree correspond to the merits of the one and the demerits of the other."
Proof.
Luke xii, 47, 48. "And that servant who knew his lord's will, and prepared not himself, nor did according to his will, will receive many stripes; but he that knew not, and did things worthy of stripes, will receive few stripes. For to whomsoever much is given, of him much will be required; and to whom men have committed much, of him they will ask the more."
James iv, 17. "Therefore, to him who knoweth to do good, and doth it not, to him it is sin."
I take it that these passages fairly establish the idea of degrees in guilt and in rewards and punishments.
Religious Miscellany.
EXTRACTS FROM THE NONSUCH PROFESSOR.
They can have no just grounds for fear, whose confidence is in God.
Life is only to be desired by those to whom death would be no gain.
How many professors are there, who would rather have sinful self satisfied than crucified?
As the power of grace comes in at one door, the love of vice will go out at another.
A sanctified Christian is a father to all in charity, and yet a servant to all in humility.
That crop that is sown in mercy shall be reaped in glory.
Men frequently discover more wisdom in laying out than in laying up.
Though the sun of charity rise at home, yet it should always set abroad.
When I consider that our hearts are no softer, I wonder that the times are not harder.
Our first fall was by rising against God; but our best rise is by falling down before Him.
An humble saint looks most like a citizen of Heaven.
He is the most lovely professor who is the most lowly professor.
Your benevolence should seek the poor, before the poor seek your benevolence.
He that hath put off the bowels of compassion, hath put off the badge of election.
Many can love at their tongue's end; but the godly love at their finger's end.
Liberality does not consist in good words but in good works.
Mercy is the queen of beauty, and the blessed offspring of the King of glory.
Though charity may make your purse lighter one day, yet it will make it heavier another.
Pride is a sinner's torment; but humility is a saint's ornament.
The cloth of humility should always be worn on the back of Christianity.
He that showeth mercy when it may be best spared, will receive mercy when it shall most be needed.
The flames of piety toward God must be accompanied with the incense of charity toward man.
Labors of the Committee for the Month of April.
By Editor
We are happy to be able to report an accession of two hundred and seven subscribers during the month of April. The following list shows the number sent in by our committee, and by whom, viz.:
One each.—P. Z. Kinne, A. Rankin, A. E. Stone, A. J. Emans, C. O. Taylor, J. Berry, Julia A. Griggs, J. B. Sweet, D. E. Smith, I. Colcord, jr., J. A. Wilcox, F. Howe, H. Merrill, J. Leland, M. L. Friede, A. C. Woodbury, S. Pierce, M. C. Butler, Jane Messersmith, S. B. McLaughlin, W. Lea, R. T. Payne, E. Pratt, I. C. Vaughan, Anna L. Gravel, W. Bryant, Ira Ward, Hannah C. Watkins, D. Griggs, Mattie Wells, Edward Morrow, A. S. Gillet, W. E. Landon, Polly M. Bodley, J. L. Kilgore, J. Hiestand, C. G. Daniels, D. M. Canright, E. B. Gaskill, L. M. Sheldon, M. E. Reynolds, A. H. Daniels, C. R. L., A. S. Hutchins, C. K. Farnsworth, W. T. Hinton, J. B. Taber, M. S. Burnham, J. C. Gregory, Mrs. L. A. Huntington, W. E. Newcomb, E. W. Seaward, E. A. Poole, A. G. Pixley, C. G. Knowlton, W. S. Ingraham, Sarah E. Clark, G. L. Holliday, R. L. Rhodes, I. N. Pike, J. I. Spaulding, J. Byington, E. M. Crandall, J. Banks, J. G. Wood, J. Burbridge, L. Wiswold, Cornelia Austin, S. Vincent, H. W. Decker, H. Sage, E. O. Nelson, C. H. Holcomb, Elizabeth Russell, Lovina Urquhart, A. A. Thompson, R. J. Davis, H. P. Wakefield, J. M. Deen, E. M. Prentice, J. F. Byington.
Two each.—J. N. Andrews, W. H. Brinkerhoff, J. Lamson, J. N. Loughborough, D. B. Staples, W. H. Ball, J. M. Aldrich, R. J. Foster, A. Caldwell, M. C. Butler, Mrs. A. B. Williams, J. M. Lindsay, R. F. Andrews, J. S. Wager.
Three each.—N. W. Vincent, A. A. Dodge, E. H. Adams, Amy Ridgway, L. M. Guilford, S. D. Barr, E. Pike, J. C. Gregory.
Four each.—S. B. Gowell, B. F. Snook, A. Lanphear.
Five.—I. Sanborn.
Six each.—L. G. Bostwick, A. A. Fairfield.
Twenty-eight.—M. E. Cornell.
The result of this month's labor is encouraging. We report the largest number of subscribers of any month since the appointment of the committee. We return our thanks to the working members for what they have done, and are still doing, to accomplish the object of their appointment. We add some new names to our list of workers, in this month's report; but we still have quite a large list of honorary members, which we hope to see materially reduced by transfer to the working class.
The subscription of some will expire before our next month's report. We desire our working members to still further aid us by calling on, or writing to, those whose names they have sent in, and ascertain whether they wish to continue their subscription, and report to us, and where they do not wish to continue, if possible, procure others to take their places, so as to keep the list full.
E. S. W.
Difficult.
By Roswell Fenner Cottrell
It is difficult to drive two horses together, one of which is a go-ahead, fiery high-spirited animal which cannot bear the sight of the whip, and the other is dull and lazy and needs continual urging. The difficulty is, that if you lift the whip, your fiery animal will always take it that it is meant for him; and if you coax him down to moderation, your dull horse will take all to himself, and will settle back upon the wheel with all the composure imaginable. In like manner it is difficult to teach two classes of persons in a consistent christian course of life. One class are naturally active, driving and worldly; and the other are too indolent and careless to procure and enjoy a decent living on the earth. These need urging to diligence in worldly business and in every thing. Those need to be cautioned against being all engrossed in worldliness. But when you would stir up the tardy ones, the active stirring ones take all the counsel to themselves, and rush on in the way of their predisposition; while your cautions which were intended for them, are all appropriated by the others to themselves; they never forget them, but are comforted by them exceedingly.
These things make it necessary to come to the point and say, "Thou art the man."
R. F. COTTRELL.
A Dreadful Scourge to the Human Race.
THE discovery of the American continent was a wonderful event. A new world was opened to the millions of the old, who were glad to avail themselves of the advantages of adventure and change. But we are not now to speak of the national or commercial interests of the world, as connected with the discovery of Columbus, but wish to call the attention of Christians to a historical fact.
After landing on the Island of Cuba in 1492, he sent a party of men into the interior, to make some discoveries among the native inhabitants, and among other things, the historian says, "They saw some of the natives with a fire-brand in one hand and some dried herbs rolled up in a leaf, and lighting it at one end, put the other to their mouth to inhale the smoke—this they called tobacco."
This is the first knowledge of tobacco, and its use, by civilized man, and then it was used by savages. But for three centuries, it has been used as a luxury by most of the Christian world! The evils are indescribable, to the body and mind; and the expense amounts to hundreds of millions. Next to intoxicating drinks, it is the most blighting and dreadful scourge.
Christian brethren and sisters, do you use it?
Eld. Cottrell's Reply.
By R. F. Cottrell
ELD. N. V. HULL:
Dear Brother,—It is with no desire to strive for the mastery, that I enter with you upon the discussion of the important question of the nature and destiny of man, as revealed in the Holy Scriptures; but with a sincere desire and prayer to God, that truth may be crowned the victor, and that souls may be benefited as the result.
It was well, perhaps, for you, in your first article, to lay down your programme, and speak briefly to your several propositions. But as the question relates—1st. To man's nature; and, 2d. To his destiny—I propose that we attend to it in order, and settle the question respecting the nature of man first. Then we shall be prepared to understand those texts which speak of his destiny. When we shall have ascertained whether man is mortal or immortal in his nature, we shall be prepared to decide whether the everlasting punishment which is to be the portion of the wicked, will be everlasting misery in the presence of the Lord, or everlasting destruction from his presence; whether eternal damnation, or condemnation, is a condemnation to eternal torture, without a possibility of the death of the sinner, or a condemnation to eternal death, without the hope of a resurrection, and hence is properly contrasted with life, as you have shown it is in the Scriptures.
As you lead out in this discussion, I am regarded as in the negative; but I shall not, for this reason, feel bound to deny every thing which you assert. On the contrary, I shall esteem it a privilege to agree with you as far as I can. I freely admit, then, that the body is mortal, and that the bodies of the saints will become immortal at the resurrection of the just. And I shall not undertake to prove, that that which has no physical properties is capable of physical corruption. I also admit, that there will be degrees in future rewards and punishments, corresponding to the deeds done in the body. So we may dismiss three of your five propositions from the controversy, and thus narrow it down unless you mean something more by them than I have admitted. If you do, you will make it known. And if you will erase from your fourth proposition the word misery, and insert in its stead deprivation, which is another word denoting punishment, we will have no controversy respecting it.
Now as to your first proposition, "That man is composed of matter and spirit," the issue between us is not whether man has a spirit or not, but what the nature of his spirit is—whether it is capable of a separate conscious existence—and, if it is, whether it is immortal. It will not do for you to assume, without evidence, the very point to be proved. You must produce the Bible evidence of the nature of the spirit of man. I admit that man has a body, soul, and spirit. (1 Thess. v, 23.) Now the question is whether each of these is, of itself alone, a conscious being, so that one man is capable of being resolved into three men, or whether two of these parts are capable of such separate conscious existence, or only one. If only one is independent of the others in its conscious existence and immortality, tell us which it is, and we will mark the other two "mortal," and leave them out of this controversy. The body you have proved is mortal. Which is immortal, the soul or spirit?
We speak of the osseous, the muscular, the venous, and the nervous systems, as all belonging to man; but no one imagines that either of these systems, separated from the others, can perform its functions. All are unitedly required, and the principle of life besides, to constitute one living, active being.
As proof that man is composed of matter and spirit, you quote 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." This text does not mention the spirit of man; and other texts make as much distinction between the soul and spirit as this does between soul and body. (1 Thess. v, 23; Heb. iv, 12.) The last text referred to says, "Dividing asunder of soul and spirit." When this is done, according to your own theory, the soul is dead unless the soul too is spirit; and in that case there would be two living conscious spirits, or two men. This is what your argument for "duality" would lead to; but since it leads to such an absurdity, making man not only a double, but triple entity, it must be rejected as fallacious. I confess there is a plausibility in it, when considering this text (Matt. x, 28) alone; but if it proves that the soul can exist without the body, it also is proved that the soul is mortal. We are not to fear any one that cannot kill it; but we should certainly fear God; and here is the clearest intimation, not only that he is able, but that he will kill or utterly "destroy both soul and body in hell." If to "kill the body" is to be understood literally, then the killing of the soul, in the same sentence, is also to be understood literally. To say that God is able to kill the soul, but will not, is to say that our Saviour used a false motive to encourage his disciples, which is blasphemous. Which will you do, dear brother, give up the idea that this text proves the soul to be a living being separate from the body, or admit that God can and will kill and utterly destroy the souls of the wicked?
The word rendered "soul" in this text, is forty times rendered "life" in the New Testament. In verse 39 of the same chapter, and speaking of the same subject, namely, the giving up our lives for the truth, it is rendered life. "He that findeth his life (soul) shall lose it; and he that loseth his life (soul) for my sake shall find it." John xii, 25.—"He that hateth his life (soul) in this world, shall keep it unto life eternal." The idea, and the only rational one, that can be drawn from these texts, is this: Our being, our soul, our life, is in the hand of God; and though you kill the body, though they take our life "in this world," they cannot utterly destroy us, for God will give us life everlasting in the world to come. But if we compromise truth and duty to save our lives in this world, we shall lose our whole life and being in the world to come.
You cite 2 Cor. iv, 16. There is no proof that the "inward man" is the soul or spirit. It is figurative language, and doubtless refers to the new man that is put on at conversion—Christ dwelling in our hearts by faith—"the hope of glory." This does not wane, but is renewed day by day. See Col. iii, 9, 10; Eph. iv, 22-24; iii, 16, 17; Col. i, 27.
You quote John iii, 6, and say "That which is born of the spirit, in regeneration, is not flesh, but spirit." Does this prove that flesh only, and not flesh and spirit, is the "man that is born of woman?" and that he has no spirit till it is born at conversion? If so, it militates against your proposition, that man, by nature, is composed of matter and spirit. Moreover, if flesh only is born at one time, and spirit only at another, what is it that is born "again?" This text cannot help you prove that the man that must be born again is two men. I do not wish to lead off to any unnecessary issue respecting the second birth, but will suggest, for the benefit of the reader, that "that which is born of the flesh is flesh," or a "natural body;" but when the saints are born from the dead, being "quickened by the spirit," which dwells in them, and have "put on incorruption," (which must take place before they can "enter into the kingdom of God,") they will be "spirit," or a "spiritual body." See Rev. i, 5; Rom. viii, 11; 1 Cor. xv, 44-54. "There is a natural body, and there is a spiritual body." But a spiritual body is not the absence of any body whatever.
You quote 1 Cor. ii, 11, to prove that intelligence is affirmed of the spirit of man. It speaks of "the spirit of man which is in him." It devolves upon you to prove that it is an intelligent being when it is out of him. You are aware that the term spirit is used in various ways, and is varied in sense. The Greek word pneuma191is rendered ghost, spirit, wind, life, and breath, in the New Testament; and in some instances it might properly be rendered mind, or the intellectual principle. It doubtless has this signification here; and also in 1 Thess. v, 23. Robinson so defines it, and under this definition quotes the latter passage, calling it "a periphrasis for the whole man." Paul prayed for his brethren, that their whole being, not only the body, but the life and mind—their vital and intellectual endowments—might be preserved blameless to the coming of the Lord.
In your next, it will be well to define the term spirit. Please tell what you mean, when you say that man is composed of matter and spirit; and then point out the terms in the Scriptures which correspond to your definition. If you think the texts you have quoted, prove that the spirit of man has a conscious existence after the body is dead, (which I utterly fail to see,) please quote the texts to show that they cannot cease to live. This is to be a Bible discussion. It will not do to assume the very points to be proved. It will not do to give to terms a meaning that is not sustained by Scripture. It will not do to say that soul or spirit means something distinct from our organized beings, of which we can take no cognizance by our senses, and our minds cannot grasp, and then assume that it is immortal, not because the Bible says so, but because it is out of the reach of our comprehension or conception. Please find the proof that man is composed of something that is not matter, and then prove by the Bible, that although that something has somehow come into existence, that it is impossible in any way for it to go out of existence. It is too much to assume that God has created something entirely distinct from the physical universe, and then assert that he cannot destroy it, not because he has said so, but because it is immaterial and cannot rot. He that put things in motion, whether things visible or invisible, can cause that motion to cease. I wait for proof. R. F. Cottrell.
(To be Continued.)
A Negro Preacher's View.
SOME one gives an account of a religious service which he witnessed in a contraband camp, and a sketch of the discourse, which, though broken and quaint, truthfully illustrates the great moral of the awful war which is raging in our country : it is God's judgment on this nation for the sin of oppression.
The introduction of religious exercises was by singing. Some one of the crowd, with a clear sweet voice, led off, with,
“Come dou fount ob ebery bressin,
Tune my heart to sing dy praise.”
Soon the dear old tune and its hallowed associations touched the heart, and then the words,
“Teach me some melodious sonnet
Sung by flaming tongues above,”
were carried by a volume of melody—on the night air, with too much soul and fervor to allow a thought about negro pronunciation.
At the close of the hymn, Old Jack moved to a slight rise of ground from which he could be seen by those around, and commenced his sermon. His text was, “Whar de chillum of Izzul was tryin to leab de lan of Egyp, when de hole lan was dark, so dark dat you could take hold ob it, an feel un like de black clof on de coffin, but de chillum of Izzul had light in dar dwellin.”
The whole sermon was delivered, not in the oratorical style of his people, but in the genial, kindly way he talked, as though “he opened his mouth and taught them, saying:”
“In de fus place,” the negroes, slaves, were like the children of Israel in Egypt under hard taskmasters.—Moses was their deliverer. Abraham Lincoln the deliverer of the slaves. Naming the plagues in their order, as recorded, he with much ingenuity found a counterpart in some woe that had fallen upon the country, or that he had heard had afflicted the people from time to time. “And now,” said he, joining two of the plagues, “dare is just upon dis berry time, de dear dead body of de fus-born (or wusser yet,) ob de fader an husban, cold an bloody in ebery house in de lan ; and all is dark in de hold ’Nited States, so dat nobody can se de fus sign of a track in de woods. Nobody can tell who he run against, it is so dark ; or how to git back home again, it is so dark ; he can do noffin but stan still and feel it, but the chillum of Izzel hab light in de dwellin. Ebery cullered man, ebery slave got his eye on de light, it talks to him, it sing to him, it do his work for him, it play wid the chillen. De slave got de light in de ’quarters’. While he look at it, he know it neber will go out. No, neber ! tank de Lord ! and it warm him, it feed him, it tell him, ’Nebber mind the dark long night, I’se gwi’ne to last till morning.’”
Do it Now.
We sometimes wonder if procrastination does not work more harm in religious matters than in any other; because the tendency to delay has greater scope in its affairs than in almost any others. It is certainly true that in nothing else is procrastination so dangerous as here.
You mean to speak to a friend about his soul. You have it on your mind to do it; but you are waiting for a convenient season. It is hard to find him alone, and awkward to do it before company. You have found him alone once or twice, but somehow he seemed specially eager to talk about something else, or your courage failed. Take care of this delay. If this is a duty you owe to him, do it now. To put it off is not safe for him, for he may die in his sin, he is surely day by day growing hardened in it; and it is not safe for you, for you may lose your opportunity, and have to account to God for a duty unperformed.
You mean to repent yourself. You have long been intending to. Your attention has been repeatedly called to the subject, and you now fully intend to do so soon. But the day never comes. It is always "to-morrow and to-morrow." Some more convenient season flits its phantom before you, and keeps your salvation always at arm's length. Take care! It is not safe. God frowns. Death approaches. Christ grieves. The Holy Spirit mourns, and may withdraw. Do not put it off any more till to-morrow. To-day is the accepted time. To-day he will hear, not to-morrow.
Reader! if you have any duty to do, don't put it off to an uncertain future. Do it now, and then it will be done.
The Christian and His Echo.
True faith, producing love to God and man,
Say, Echo, is not this the Gospel plan?
The Gospel plan.
Must I my faith and love to Jesus show,
By doing good to all, both friend and foe?
Both friend and foe.
But if a brother hates, and treats me ill,
Must I return him good, and love him still?
Love him still.
If he my failings watches to reveal,
Must I his faults as carefully conceal?
As carefully conceal.
But if my name and character he blast,
And cruel malice, too, a long time last;
And if I sorrow and affliction know,
He loves to add unto my cup of woe;
In this uncommon, this peculiar case,
Sweet Echo, say, must I still love and bless?
Still love and bless.
Whatever usage ill I may receive,
Must I be patient still, and still forgive?
Be patient still, and still
Why, Echo, how is this? thou'rt sure a dove!
Thy voice shall teach me nothing else but love!
Nothing else but love.
Amen! with all my heart, then be it so;
'Tis all delightful, just, and good, I know:
And now to practice I'll directly go.
Directly go.
Things being so, whoever me reject,
My gracious God me surely will protect.
Surely will protect.
Henceforth I'll roll on him my every care,
And then both friend and foe embrace in prayer.
Embrace in prayer.
But after all those duties I have done,
Must I, in point of merit, them disown,
And trust for Heaven through Jesus' blood alone?
Through Jesus' blood alone.
Echo, enough! thy counsels to mine ear,
Are sweeter than, to flowers, the dew-drop tear;
Thy wise instructive lessons please me well:
I'll go and practice them. Farewell, farewell.
PRACTISE them. Farewell, farewell.
Greatness and Reproach
By Addison
It is folly for an eminent man to think of escaping censure, and a weakness to be affected with it. All the illustrious persons of antiquity, and indeed of every age in the world, have passed through this fiery persecution. There is no defense against reproach but obscurity : it is a kind of concomitant to greatness, as satires and invectives were an essential part of a Roman triumph.—Addison.