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Review and Herald, Vol. 28, No. 18.

Words of Truth

Review and Herald

Oct 2, 1866

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Oct 2, 1866

Words of Truth.

The following articles are valuable in the instruction they contain, not merely as adding to whatever stores we may possess of theoretical knowledge, but as being available in practical, every-day life. Let them be studied, and put into practice. They were sent in for the Review by a friend many months since. We have just now found a place for them.

INDIVIDUAL EFFORTS.

It is obvious to all that the cause of Christ can be extended in our world only by the accession of individuals. His blood avails not to the salvation of men in the mass, but to those who individually repent of sin, and accept of mercy. The Holy Spirit strives with men, and sanctifies them only as individuals. It is as individuals that the inhabitants of our world must be raised to Heaven or sink to hell. Yet to how great an extent are the prayers and contributions of Christians made indefinitely for the conversion of the world as a whole, while the salvation of no one individual is the object of their personal and persevering endeavors! How great a portion of that “light of the world” which the church is commanded to reflect, is so hid that no one individual sees it and feels its influence! How great a portion of the “salt of the earth” by which men are to be purified and saved, is so kept in the mass as to be brought into contact with none!
The truth evidently is, that personal efforts for the souls of individuals—the lips, and thoughts, and heart of a living man, brought into contact with the lip, and thought, and heart of a living man—is a grand institution of God, for the conversion of souls; and we must expect success, not in neglecting, but in co-inciding with the Divine economy. It was when “they that feared the Lord spake often one to another,” that his book of remembrance was written. His command is, “As every man hath received the gift, even so minister the same one to another.” Not only the Spirit and the Bride, but he that heareth, must say, Come. Christians are exhorted to “shine as lights in the world, holding forth the word of life,” and the blessed encouragement is given, “He which converteth the sinner from the error of his way shall save a soul from death, and hide a multitude of sins.” The parable of Nathan illustrates this principle with inimitable force and beauty. The words, “Thou art the man,” humbled the king in the dust before God. The same principle is exemplified in the success of personal efforts of the pious mother of the skilful Sabbath-School and Bible-Class instructor; and of faithful pastoral visitation, in all which divine truth is happily pressed upon the heart of the individual. It has also a confirmation in the fact that wherever the Holy Spirit is largely poured out, the ministers and members of the church abound in faithful conversation and prayer with each other, and with the impenitent.
Much of the preaching of the New Testament was unquestionably of this sort. To such labor were the apostles sent out by our Saviour, who sanctioned his instruction by his own example. Paul, with all his crushing public responsibilities, could testify to the Ephesian elders that he had labored among them both publicly and from house to house, and appeal to them as witnesses of his own fidelity, in the memorable and most emphatic words, “Remember, that by the space of three years, I ceased not to warn every one of you night and day with tears.”
By such labor have pagans, and men far from God, in all circumstances and periods of time, been brought to attend on the public means of grace, and join themselves to his people. “If I had true love of souls,” said Henry Martyn, when contemplating a foreign mission, “I should long and labor for those around me, and afterward for the conversion of the heathen;” and often did he “redeem time from study, from recreation, and from the intercourse of friends, that he might enter the abodes of misery, to arouse the unthinking slumberer, or to administer consolation to the dejected penitent.” “Our views,” said James Brainard Taylor, when a student in college, “must not be confined to the end of our preparatory course. There are many opportunities now of doing good. The call from many a lowly cottage is, ‘Come over and help us.’ Again, ‘Resolved that I will, the Lord being my helper, think, speak, and act, as an individual; for as such I must live, as such I must die, stand before God, and be damned or saved forever and ever. I have been waiting for others. I must act as if I were the only one to act, and wait no longer.’”—Wm. A. Hallock’s Introduction to Life of Harlan Page.

THE SOLEMN RECORD BOOK.

“There is a book of record in your mind, Edwin,” said an old man to his young friend, “a book of record, in which every act of your life is noted down. Each morning a blank leaf is turned, on which the day’s history is written in lines that cannot be effaced. This book of record is your memory; and according to what it bears, will your future life be happy or miserable. An act done, is done forever, for, the time in which it is done in passing, passes never to return. The history is written and sealed up. Nothing can ever blot it out. You may repent of evil, and put away the purpose of evil from your heart; but you cannot by any repentance, bring back the time that is gone, nor alter the writing on the page of memory. Ah! my young friend, if I could only erase some pages in the book of my memory, that almost daily open themselves before the eyes of my mind, how thankful I would be! But this I cannot do. There are acts of my life for which repentance only avails as a process of purification and preparation for a better state in the future; it in no way repairs wrong done to others. Keep the pages of your memory free from blots, Edwin. Guard the handwriting there as you value your best and highest interests.”—T. S. Arthur.

QUALIFICATIONS OF A TEACHER.

The teacher has to deal with the heart; and that is so universally and naturally proud, that it does not love to admit of any advances but those of humility. The humble man can always have access to any man’s heart; while the proud or vain man is uniformly shut out. In the business of teaching, you will need not merely the appearance of humility, but the thing itself, if you would be happy. Without this grace, you will be in danger of feeling that others do not do right,—they usurp authority, or they violate rights, or they misuse you; that you do not have your proper place,—the class you have is the lowest, poorest, in school,—perhaps the most uninteresting of all. Why should that class be given to you? Another teacher is more popular, more noticed, more thought of, than you, and pride tells you that you are almost a martyr to injustice. If you are constantly thinking of yourself, wanting praise, unhappy without it, talking about yourself,—giving hints of your own estimable qualities; if you use stratagems to obtain praise, such as inquiring about your faults in order to learn your excellences,—if you find yourself constantly consoling yourself with the thought that you are not appreciated, and that you are of more consequence than others seem to think you are,—if you are pained when others receive praise in your presence, and feel disposed to detract from their merits, perhaps by speaking disparagingly of them; if you find yourself comparing yourself with others, greatly to your own advantage, if you feel ready to excuse every fault in yourself, to palliate and defend,—you lack that humility which is essential to the comfort, the happiness, and the usefulness of the Sabbath-School teacher. Let the sentiment so beautifully and quaintly expressed by Taylor, be engraven on the memory: “Give God thanks for every weakness, deformity, and imperfection, and accept it as a favor and graceof God, and an instrument to resist pride and nurse humility; ever remembering that when God, by giving thee a crooked back, hath also made thy spirit to stoop, for, thus vain, thou art more ready to enter the narrow gate to Heaven, than by being straight, and standing upright, and thinking highly. Thus the apostles rejoiced in infirmities, not moral, but natural and accidental, in their being beaten and whipped like slaves in their nakedness and poverty.”—I. Todd.

Trust in God.

“Casting all your care upon Him; for He careth for you.”
O LORD! how happy should we be If we could cast our care on Thee, If we from self could rest; And feel at heart that One above, In perfect wisdom, perfect love, Is working for the best.
How far from this our daily life! Ever disturbed by anxious strife, By sudden, wild alarms; Oh, could we but relinquish all Our earthly props, and simply fall On Thy Almighty arms!
Could we but kneel, and cast our load, E’en while we pray, upon our God, Then rise with lightened cheer, Sure that the Father, who is nigh To still the famished raven’s cry, Will hear, in that we fear.
We cannot trust Him as we should, So chafes fall’n nature’s restless mood To cast its peace away; Yet birds and flow’rets round us preach, And all, the present evil, teach, Sufficient for the day.
Lord, make these faithless hearts of ours Such lessons learn from birds and flowers, Make them from self to cease, Leave all things to a Father’s will, And taste, before Him lying still, E’en in affliction, peace.

Caution to Christians.

By Cuyler

EVERY one—whether within or without the visible church—is in danger of falling through temptation. No church-wall can be built so high as to exclude the Tempter. And there is no one who has not weak points—some one or more combustible spots, on which the stray sparks of temptation may alight and kindle into a blaze. However far any Christian has traveled on his spiritual way, he has not got beyond the reach of danger. However firm he may stand, he will stand all the firmer if he feels constantly the need of caution, the need of prayer, and the need of clinging close to Christ.
Young converts, in the ardors of their “first love” are in danger; so are all who are enjoying peculiar spiritual prosperity. It is the sunshiny day that brings out the adders. Every state of mind that tends to breed vain confidence and good opinion of ourselves is a state of peril. Peter boasted that he stood impregnable when he uttered the vaunt, “Though all men forsake thee, yet will not I.” Hark! listen for a moment after that presumptuous boast, and you will hear a fall! “Then Peter began to curse and to swear, saying, ‘I know not the man.’” Poor Peter! bruised, bleeding, crest-fallen! as he goes away weeping into the garden, methinks some one might whisper into his ear, “Let him that thinketh he standeth take heed lest he fall.”
Worldly prosperity is always a state of danger. A man is led to feel rich, when in heart-graces he may be really becoming poorer every hour. He wins friends, and feels strong. He has a high standing in society for wealth, popularity, or culture; and yet all the time he may be waning in his spiritual life. He is growing less humble, less devout, less dependent on God. He is being gradually undermined—and leans slowly over more and more from the perpendicular, like a dwelling whose corner-stone has been washed away. Let him who thinketh he standeth on such a quicksand take heed lest he fall.
A presumptuous spirit is always perilous. “Who is afraid?” is the vaunt of the presumptuous professor. “Who fears?” says every self-confident Peter in the church—“others may fall, but I am in no danger.” Yet Peter was the very first disciple to desert his Master. I always feel apprehensions for those who, on entering the church, make a very fluent, showy profession, in which the little word “I” is painfully prominent. They are often the first to backslide. I had rather hear more self-distrust and less of complacency. Poor “Mr. Fearing” in Bunyan’s allegory, managed to reach Heaven at the last, though with a very poor opinion of himself; while self-conceited “Mr. Presumption” was left on the road fast asleep, with the fetters of sin upon his heels. When a church-member says “Who fears?” I am ready to answer “I am afraid for you, as your pastor.” I always expect to see men stumble when they hold their heads too high. I am always anxious for those who have an unbounded self-confidence—who are glib in self-commendation, or else most suspiciously severe in denouncing themselves as the very “chief of sinners.” My brother, when you begin to expose yourself to irreligious influences, and feel no fear, then may your Christian friends begin to tremble for you. When the Pilot, in steering his ship along the coast of Sicily, finds that she will not obey the helm, he knows that he is within the suck of the whirlpool of Charybdis. It is an undercurrent of tremendous power on a ship’s keel. David was in such a spiritual undercurrent when he swept into the maelstrom of adultery with Bathsheba. Conscience did not hold the ship.
What is the safeguard at such times? you ask. We answer, Keep out of the currents. Avoid the region of danger. Go not nigh it. Where the ice is thin, keep off it, and you will never be drowned. Whenever you feel a sinful inclination drawing you toward any object, or pleasure, or pursuit, then brace your foot down, and say to yourself, “No! I’ll not go one inch!” A church-member, or any man, who finds a glass of wine tasting good, has no business to touch another drop. He is in danger. He does not see it yet; but there is an adder coiled in the bottom of that glass for him. No Christian, no minister of God, no saint, however saintly, has any right to tamper with that cup that has sent millions to damnation. If God says to me, “Look not on the wine when it giveth its color in the cup,” what right have I to sip where the serpent lies hidden in the ruby depths? If a Christian finds a card-table pleasant, let him never sit down there again; he is in danger. If one visit to a theater or a ball-room makes him want to go again, then let him stay away. He is getting into the undercurrent. He will be wrecked upon the rocks before he is aware. The safest rule for the child of God is to practice a total abstinence from the glass, from the theater, from the card-table, from the dancing-hall, from everything that leads the footsteps into slippery places. A Christian should never go where he is not willing to pray to his Saviour to keep him! How would it sound for a young church-member to say, “Oh, Lord! I am going to take a social glass with some of my companions to-night; I pray thee to keep me from loving the drink, or from setting a bad example?” We close these few familiar cautions with reiterating this one safe rule—Never do what you cannot ask Christ to bless; and never go into any place or any pursuit in which you cannot ask Christ Jesus to go with you.—Cuyler.

“Trow Dat Coat Away.”

In his precious work, called “None but Christ,” Dr. Boyd recalls the following instructive anecdote:
A poor negro slave in the West Indies was led, under the preaching of the gospel, to feel himself a lost, undone sinner. He had been a very wicked man, drinking and swearing, and giving vent to his vile passions; yet the same night in which he was convicted of sin, he believed in Jesus, and at once found peace. His master was awakened under the same sermon; but as he had lived outwardly what men regard as a very good, moral life, his proud heart rejected the finished work of Christ, and set about trying to save himself. This went on for about a month, and the poor Pharisee was becoming more wretched, when he resolved to have a conversation with the happy negro; and the following accordingly took place.
“Sam, you are happy!”
“Yes, massa, I be,” he said, with a face beaming with joy.
“Well, sam,” said the master, “I have come here this morning to find out what it is that makes you happy. You know, Sam, you and I first began to think about God the same night, more than a month ago; and you, though you were such a bad fellow before, seemed to find peace at once, while I, who have always been what the world calls a good man, have been going on in darkness and sorrow ever since, and it seems to me I only grow worse. It is a great mystery, Sam, and I don’t understand it.”
“O, massa!” said the poor slave, “it ain’t no mystery at all to me, ’cause you see dat’s de berry reason. Sam was such a bad fellow, and hab on such dirty, ragged blanket, that when God called him, he knew it wasn’t fit to go ’fore God in, so he trow it right away, and den God put on him the robe of Christ’s righteousness; and den, of course, when Sam had dat on he couldn’t help being glad and full of peace. But massa hab on a real good coat and he did not like to trow dat away, for he thought if it was fixed up a little it would do to go ’fore God; so when he sees a dirty spot he says, ‘Oh, I’ll wash dat!’ and when he sees a hole he says, ‘Oh, I’ll patch dat!’ and so he goes on, trying to make his old coat do; but it neber will, for God won’t receive massa in dat coat, no matter how much he fix it up. But if massa will only trow dat coat away, and let God put de robe of Christ’s righteousness on him, den massa can go in ’fore God and not be ’fraid, but be happy like poor, bad Sam.”
The slave paused, and looked at his master, as if to see the effects of his bold language. A smile broke over the master.
“You are right!” he exclaimed, as he grasped the rough black hand held out to him; “I have been trying to fix my old coat, but I thank God, I am done with it now. I’ll have on the robe of Christ’s righteousness as well as you, and I see that will bring me peace and joy. God bless you, Sam; you have taught me a precious truth.”

A Second Great War in Europe Threatened.

By Editor

Our special dispatches from Europe deserve serious consideration, for they come from a source which is worthy of trust. They are not sensational, nor unfounded; we are satisfied that the facts we give are entitled to almost as much credit as if they were official.
The news is of extraordinary importance. The Peace which the world thought to be permanent is threatened with speedy destruction, and the danger comes from defeated and prostrate Austria. But a few weeks ago the Austrian empire was at the mercy of Prussia, and was ready to abandon everything for peace. It was fully understood that there would be no difficulty in regard to the cession of Venetia, and that with that gain Italy would be satisfied. Austria now is false to the treaties made, to a degree which Bismark has termed insulting, and for which he threatens immediate war. It is but a question of hours whether the Prussian army moves again upon Vienna.
We are not willing to concede that another war is inevitable, even upon the authority of these startling facts. Europe should be satisfied. Prussia has gained enough. Italy has gained enough. Austria has lost enough. There is but one of the great Powers concerned directly in this struggle which could have any reason to desire a renewal of strife, and we do not hesitate to predict that if Austria has seriously resolved to make impediments to the cession of Venetia, it is at the instigation of France. Upon no other hypothesis can the sudden boldness of this ruined power be explained. Louis Napoleon has good reason for dissatisfaction with the adjustment of the late war, and his demand for the cession of Prussian and Bavarian territories was met with an emphatic refusal. If, then, Europe is again upon the verge of war, there is every reason to believe that France will be one of the combatants.—Tribune.

Discussion at Pine Island, Minn.

A FEW words in regard to the discussion that has taken place here between Eld. Ingraham, S. D. A., and Eld. Gates, a Methodist, may not be uninteresting to the readers of the Review. The subject was the immortality of the soul or spirit, although the word immortal was not in the proposition, because Eld. Gates would not admit it. We should judge the memory of the Elder was somewhat treacherous, if allowed to form an opinion from the contradictory statements made by him. Query: If the mind of man is immortal, how can it so far forget as to make an assertion at one time as fact, and then in less than twenty-four hours after, turn around and make one just the opposite.
At the first outset, he conceded one-half the question by saying that he did not believe the soul to be immortal, but that it died with the body; and before he got through, he said that he most heartily believed the soul to be immortal.
He said if there was anything in phrenology, the gentleman (Eld. I.) was honest, and would seek to take no advantage, and in making a few closing remarks, he accused Eld. I. of dishonesty, and further that he sought all possible advantage. He must denounce phrenology as a false science.
The questions for discussion, with four of the rules of debate were as follows:
1. Resolved, That science and the Bible teach that the spirit or mind of man is capable of a conscious existence outside of human organism. Eld. Gates affirms, Eld. Ingraham denies.

The Final Destiny of the Wicked

By H. F. PHELPS.

2. Do the Scriptures teach that the final destiny of the wicked is destruction? Eld. I. affirms, and Eld. G. denies.
Rules of Debate. 1. The opening speech may cover one hour. 2. The reply the same time. 3. Each succeeding speech thirty minutes. 4. This debate shall continue until both parties have brought out all their main evidence, and close by the mutual consent of both disputants.
This last clause was stricken out, because Eld. G. said he should not be compelled to stay there six months. As the sequel proved, he wished for a chance to fire a few guns, and then dodge, without waiting to receive any shot in return, for fear of being hit. Previous to the debate, he said he could say all he had to say in three hours; this, according to the rules, would consume, as the evenings were short, six evenings of one hour each. But the Elder so condensed his arguments as to consume but one-half hour, then said he was done, the discussion was closed. But after much urging, and being convinced that his reputation was at stake, he agreed to come one more evening. He stated in public, that if convinced of an error he would acknowledge it, and if Eld. I. should bring any arguments he could not answer, he would own that too. He said he went into the discussion with all honesty of purpose, to do good and to get good. But notwithstanding these broad assertions, he never noticed even one of Eld. I.'s arguments, saying that the affirmative of a question was not obliged to notice the arguments of the negative!
The discussion began by prayer and singing, after which Eld. G. occupied one-half hour, presenting first his arguments from science, then passing on to the Bible, bringing up such arguments as the calling up of Samuel, thief on the cross, our earthly house, Peter's tabernacle, Paul's desire to depart, &c. Then closed by a broad assertion, that time would fail him if he should attempt to bring all the proof that might be brought from the Scriptures, and sat down.
Eld. I. said he would begin where the Elder left off, and review him backward, noticing his Bible arguments first, nearly all of which we omit, as most of the readers of the Review are well acquainted with them.
We will notice first his argument from Luke xxiii, 43, or, thief on the cross. He defined Paradise as meaning, sometimes, Heaven, sometimes hades, and sometimes the garden of Eden. Says, Christ did not go to Heaven; for he says to Mary, “touch me not; for I have not yet ascended to my Father,” and did not ascend till many days were expired. In this instance, Paradise means hades. Defines hades as an intermediate state, a place for the good. Says that Christ and the thief were in hades.
Eld. I. Showed that Paradise was the garden of Eden; that Paradise is now located where the tree of life is; that the tree of life is in the city, the New Jerusalem; that the throne of God is in the city; and that Paradise never means hades. Now as Eld. G. believes what Christ said, that he had not yet ascended to his Father, therefore it follows, that they went into the grave or hades. Gives proof that hades means the grave, and then quotes Eccl. ix. 5, 6, 10, to show the condition of those in hades. “But the dead know not anything neither have they any more a reward, for the memory of them is forgotten. Also their love, and their hatred, and their envy is now perished, . . . for there is no work, nor device, nor knowledge, nor wisdom, in the grave (hades) whither thou goest.” So no part of Christ or the thief were conscious in hades.
Again Eld. G. brings an argument from Paul, where he speaks of soul, body and spirit. Defines body as gross matter, soul, as electricity, spirit, the mind of man.
Eld. I. Soul is not electricity, substitutes the word electricity for soul in contrast. Ezek. xviii, 4. “Behold all souls are mine, as the soul of the father, so also the soul of the son is mine, the soul that sinneth it shall die.” See the contrast, “Behold all ‘electricities’ are mine, as the ‘electricity’ of the father so also the ‘electricity’ of the son is mine, the ‘electricity’ that sinneth it shall die.” Eld. G. says spirit is the mind of man. Well, thoughts come from an active mind, and “thoughts perish.” See Ps. cxlvi, 4, therefore the mind must cease to act.
Eld. G. Quotes Gen. ii, 7. Said the original was “breath of lives,” meaning spiritual and animal; that man was in possession of two lives; the animal or natural life, and a spiritual or inner life, which he claimed was immortal.
Eld. I. Agrees with the gentleman that the original “breath of lives” is correct; that it does not mean two lives in one man, but the “breath of lives” of all animals, all creatures in possession of life, and further, that they are all subject to death. Quotes Gen. vii, 21, 22, where it says that all flesh that moveth, both of fowl, of cattle, of beast, and every creeping thing, and every man, and all in whose nostrils was the breath of life, died.
Eld. G. Asserts that eternal death is a continuation of the first death.
Eld. I. If eternal death is a continuation of the first death, what is the second death? The second death cannot begin until the first death ends. He that overcometh shall not be hurt of the second death. Rev. ii, 11. Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power. Chap. xx, 6.
Eld. G. Quotes Gen. ii, 17. “In the day thou eatest thereof thou shalt surely die.” Adam died a spiritual death the very day he ate of the tree of life, and not literally that day. Natural death followed. Spiritual death was the penalty for disobedience. Christ died in the stead of Adam, suffered the penalty due, died a spiritual death. Referred to the Father's leaving Christ at the cross. He also said a separation from God, or spiritual death, implied an extinction of righteousness and holiness.
Eld. I. Replied, 1. That the penalty of the original law was not spiritual or moral death, because, 1. Spiritual death is a state of sin and no punishment. 2. It would confound the crime with the penalty, and would be literally saying to the man, because you have sinned, therefore I pronounce you a sinner. 3. If spiritual death is the penalty, and Christ suffered the full penalty of the law, it follows that Christ died a spiritual death, which is to be dead in trespasses and sins, and would show that he was a sinner, and give the word of God the lie, for it says in him is no sin. 4. If spiritual death was the penalty of the law, and that never is to be changed, it contradicts the word of God, which teaches that the sinner must suffer the second death. The penalty of the law was literal death. Gen. iii, 17; Rom. v, 12; 1 Cor. xv, 21; John xi, 25. Refers to the testimony of A. Clarke.
2. If, as the Elder says, spiritual death implies extinction of holiness, it follows that Christ there became a sinner, which is false; for in him was no sin.
Eld. G. Quotes Job iv, 18, 19, as a strong text. Verse 19. “How much less in them that dwell in houses of clay,” &c. Says, to dwell implies intelligence, and is never applied to anything that has not intelligence. From this he reasons that there is a something in man that has intelligence, and hence is immortal.
Eld. I. The gentleman is to prove that man lives outside of his body, in a conscious state, and this he has failed to do, for the dead know not anything.
We will now notice his arguments which he brought from science, arguments which he claimed were original with himself, having never seen them in any books, or even heard them mentioned, hence he alone was responsible. First he inquires, What is man? What does science teach? What does the Bible teach? Refers to individuals in the clairvoyant state. Claims he has the best of the argument here. Thinks it sure proof that mind can act outside of organism, and still he said that clairvoyants were not always to be relied upon.
Eld. I. Instead of proving that the mind can act outside of human organism, out of the body, it proves that the operator cannot control the mind without first controlling the body, and if the body cannot be governed and brought under the influence of the operator, the mind cannot be controlled at all; and this proves that the mind does not act outside of organism, for the mind still lives, and the brain still acts.
Eld. G. Brain does not produce matter.
Eld. I. Can a man think without brains? The dead know not anything. Eccl. ix, 4. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish. Ps. cxlvi, 4.
Eld. G. Mind cannot take hold of matter, but mind can take hold of electricity, and electricity moves matter.
Eld. I. What is electricity? The operation of a very subtle fluid. What is fluid? A liquid substance. Hence electricity is matter, and if mind takes hold of electricity, it moves matter, and this proves the assertion of Eld. Gates to be altogether erroneous.
We have now noticed all the main points in his arguments, and will close by giving a few incidents in connection with the debate. As before stated, Eld. G. consented to come the second evening, and so he did, but presented no new argument. In fact, we failed to see any argument at all, although he claimed that he was strictly to the point. His whole half hour was spent in a lecture on mesmerism, telling what he had seen done, what he had done, what he could do, and finally what he could teach others to do. This proved, he thought, the very point in question.
Eld. I. followed him, noticing his arguments from science, which were presented the evening previous; then presented many texts of scripture to show that the dead know not anything; that they exercise no power of mind; that the lamp (spirit) of the wicked will be put out. That man is mortal, God alone possessing inherent immortality; and finally that immortality will be given to the righteous as a gift. At this point the Eld. jumped up, calling the gentleman to order. One of the moderators requested him to remain quiet, and not interrupt. But he insisted that the gentleman was out of order, because immortality was not the subject, and wished the gentleman to confine himself to the question as to whether the spirit of man could or could not exist outside of organism.
Eld. I. Said he knew the word immortal was not in the proposition; that he was satisfied the Elder objected to the word, for the purpose of having a place to dodge; but he would ask him one question that would forever settle the point. Turning to Eld. G. he asked, Do you believe the soul is immortal? Most heartily I do, replied he. Eld. I. proceeded, and proved conclusively the points he introduced, and brought a few texts to prove that the wicked would finally be destroyed, reasoning, confidently, that if they were finally destroyed, they could not be possessed of immortality. Time was called, and he sat down.
Eld. G. Wished to make a few remarks, not by way of reply, but wished to say, that as he had been listening to the gentlemen, he could not help thinking, that the congregation must think he was being used as a stool pigeon; explained the use of a stool pigeon to entice others into the snare; and as for being held there evening after evening, and being made use of in any such way, he could not, and would not stand it any longer, therefore he wished it understood that the debate was closed. And thus it closed without his noticing one argument brought by the negative, and without coming at all to the second proposition.
Eld. I. Remarked that he considered it an out and out back out. We conclude the congregation were of nearly the same opinion; for as the Elder sat down, an attempt was made to cheer him; but it was very faintly responded to.
That this little skirmish will be the means of doing good, we firmly believe. The cause may move slowly, but it will be sure. Brethren everywhere, pray for the cause in Minnesota; and brethren in Minn., pray earnestly for the cause here in your midst, and especially that the good seed sown here, may not be altogether lost, but that a people may yet be brought out who shall be prepared for the coming of Christ.
H. F. PHELPS.
Pine Island, Minn.

Unanimity

UNANIMITY.—“We must be unanimous,” said Hancock, on the occasion of signing the Declaration of Independence; “there must be no pulling different ways.” “Yes,” answered Franklin, “we must all hang together, or most assuredly we shall all hang separately.”

A Word to Beginners.

THOSE who embrace the truth have evils to meet and trials and temptations to encounter, in their efforts to keep the commandments of God and the faith of Jesus, of which they are at first but little aware. The enemy is very unwilling that a person should embrace the truth, be sanctified through it, break away from his power, and be crowned at last with eternal life in the kingdom of God. Hence he will bring to bear, especially upon new converts, every art with which six thousand years' experience has made him familiar, to cast them down and stop their progress in the way of obedience.
And the most dangerous, perhaps, of all his devices are those in which his real purpose is kept out of sight; deceptions, which, under the pretense of accomplishing great good are really designed for the direst evil. In this way especially he approaches those of little experience and brief standing in the way of the truth; and influences which would be powerless with those of long experience, because they would instantly perceive their nature and tendency, are more apt to result in leading astray those who have newly come to the faith.
It is not our object to endeavor to enumerate here many of the devices of the enemy, but only to say a word by way of cautioning beginners, who may be unsuspecting of danger, against the approaches of false professors.
There probably never has been a good cause but has had its enemies under the guise of friends. So all who embrace the Sabbath are not angels. There were false brethren in the days of Paul, and that great apostle himself was in perils by them. So there are those at the present time, we grieve to say it, who watch for souls that they may cause them to stumble. And as Paul wrote to the Philippians, even weeping, of some, of whom they were to be aware, who were enemies of the cross of Christ, so there are now among his professed friends, enemies of his cross, enemies of the truth. We know this because the boldest and bitterest enemies of the truth all rejoice in their work. And they will watch for you. With eyes sleepless for mischief they watch for all who are about joining themselves to this people, and they will seek in some way, by word of mouth, or by letter, or by books and papers, to pour their poison into your mind. They profess great zeal for your good; you are going to be deceived; your liberty is going to be abridged; you are in danger of embracing some error, or some evil is going to happen to you if they don't step in with their unsolicited assistance. And if they can carry their point and embitter you against this people, they care not what becomes of you. They keep the Sabbath; but if they can get you, for instance, to reject the visions of sister White, and cherish a spirit of war against them, and believe that this people are deceived in this matter, and that the ministers are actuated by wrong motives, and thus get you estranged in your feelings from them, they care not how soon you give up the Sabbath, nor what becomes of your religious experience. It isn't your good that they seek. It isn't love to you, but hatred to us, that impels them.
We write with no feelings of malice or ill will. But we speak advisedly. We know the spirit of this work from the frequent manifestations of it that we have seen. We know its tendency and its object. And we deem it a duty we owe to those whose experience in the present truth is new, to put them on their guard against it.
Do they offer you anything in advance of what is taught you by the Review, or by the S. D. A. preachers? No. But you have already received too much. You must give up something. Their work is to undermine and tear down. And do they strike out for themselves, and build up a people of their own? No; but they enter into other men's labors, and make what they can out of following up their work to undo and bring it to naught. Whenever you receive anything from them, therefore, you may know it means mischief. It is designed to separate you from this people. Then remember those who have your real good at heart, and have shown it by bringing you the truth, and look to them for an explanation of all that is not clear to your own mind. For an illustration, see the case mentioned by Bro. Canright, in No. 16, present volume, when he says, "A good sister who has lately embraced the truth, has just received from its enemies a package of objections to the visions. In writing for an explanation on some points, she speaks of the visions thus," &c. She certainly did well to write for an explanation before suffering her prejudices to be aroused and her feelings to be embittered against this work. When, therefore, they try to frighten you by cries of bigotry and bondage, remember that there is no bondage in the truth. All the "liberty" that is obtained by breaking away from the restraints of the truth is but another name for licentiousness; and the only ones who are free indeed, are those whom the truth makes free. Cling fast to the truth. Stand by its advocates. Be sanctified through it. Let its love reign in your heart. Give no ear to those who would seduce you from it. And may the Lord perfect in you the work he has begun, and establish your hearts unblamable in holiness before God, at the coming of our Lord Jesus Christ. 1 Thess. iii, 13.
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