p. 67 | Signs of the Times, Vol. 2, No. 9. (1/27/1876)

Is the Soul Immortal?—No. 2.

By C. W. Stone

“And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” Gen. 2 : 7.

The first step naturally to be taken in the study of the nature of man is to inquire into his analysis, to consider his parts. Of what is he composed? Is there any element of his composition that makes the whole immortal? Is there any element of his composition that is immortal itself? and if so is that element the principle of thought, the rational part, the part that hears, sees, tastes, smells, and feels? In short, is that element the soul?

The history of the creation of the world, of the living creatures which inhabit it, and the plants which adorn it, is very brief; and in only one case is mention made of the materials out of which the work of His hands was made, and that is in the creation of man. Here, as if to prevent the rising of that very pride, which leads frail man to assume the attribute of immortality, which belongs to God alone (1 Tim. 6 : 16), inspiration has revealed the fact that man was formed from the dust of the ground.

Now let us examine our texts closely. “And the Lord God formed man, . . .” The word form means to construct, to make. Then God made man. Take the Bible just as it reads. It does not say that God formed a house or frame or body for man to dwell in; but that God formed man. That which God formed out of the dust was man. There we have man all made in every sense of the word, a man. Do you discover anything in the material which would seem to be immortal? No, but you say no one claims the body to be immortal—it is the soul that God puts into it. Wait a moment. Does your Bible say that God put any soul into that body? Mine does not; it reads like this: “And the Lord God formed man out of the dust of the ground and breathed into his nostrils the breath of life; and man became a living soul.” This very man that God had formed began to live, became a living soul. There was no addition of a soul to the body. The man was made. Every organ of his system was perfect. The organs of thought, feeling, hearing, tasting, and smelling, were all made; and when God set the man at breathing, every organ began its work; the brain began to think and man became a living soul. I make the word living emphatic because the antithesis is most certainly between that word and the adjective that would describe man before God breathed into him the breath of life. What kind of a soul was man before that act? Evidently a dead soul—dead in the sense of lifeless, unanimated. [See Webster.] Do not start at the expression “dead soul;” for the Scriptures employ the same. See Numbers 6 : 6. “He shall come at no dead body,” on which Cruden says, “in Hebrew, dead soul.” The breath of life that was added was not a living soul; neither did it become such, for it is distinctly stated that it was the other part, the man that was made out of dust, that became the living soul.

We have now sufficiently analyzed man to arrive at the following conclusions: 1. The body, that which God formed from the dust, is of no use without the breath of life; for it is inanimate, cannot move, cannot think; and is subject to decay as we all know. Therefore, when a man dies, when the breath of life no longer remains, the organs of all the senses ceasing to act, his thoughts perish. “His breath goeth forth, he returneth to the earth; in that very day his thoughts perish.” Ps. 146 : 4.

2. The breath of life which leaves man at death is not the man; it is what God breathed into man’s nostrils. “God formed man of the dust of the ground, and breathed into his nostrils [man’s nostrils] the breath of life.” It is not the soul, for the man formed of dust was the soul, which animated by God’s power became the living soul. It is an irrational thing, cannot reason nor think, has no organs of thought. It can no more be a rational thing than can the fruit of the tree of life, or the water of the river of life.

We fail to find any immortal part in man, or any part that can exist to any purpose separate from the rest. In order that man should be immortal, the breath of life must not depart from the body. As long as a man can breathe he will live. We have a very slender hold upon the breath of life. Isa. says (chap. 2 : 22): “Cease ye from man, whose breath is in his nostrils; for wherein is he to be accounted of?”

We are not disappointed in finding no immortal part in man; for we are told that only God hath immortality. 1 Tim. 6 : 16. The apostle would not speak of seeking immortality if we had it already, nor will God be able to bestow eternal life upon us if we already possessed a “never-dying soul;” but Paul says that God will render eternal life to them, who, by patient continuance in well-doing, seek for glory, honor, and immortality. See Rom. 2 : 7. C. W. STONE.

Peter Cooper's Recipe for Preserving Youth

PETER COOPER'S “recipe by which he has preserved his youth,” is to give always a friendly welcome to new ideas; never to feel too old to learn, never to lose faith in human nature, or to withhold his hand from aiding new enterprises.

Act from Principle.

How few persons there are whose lives are governed entirely by principle, rather than inclination. Even those of us who may be endeavoring to live for high purposes, come far short of our aspirations; alas! how very far short. How often we find ourselves debating with our convictions of right and duty, questioning if it might not be as well for us to yield to inclination just for the time, promising our disturbed consciences that we will make up for the present indulgence, by more rigorous self-denial and strict attention to duty. Vain, fallacious reasoning of a weak nature! we can never make up for one neglected opportunity, one misspent hour, one wrong, selfish act.

Once past, the opportunity unimproved, the hour wasted, the act committed, and it is beyond our reach—beyond recall, except in thoughts of regret. We may atone for it, but we can never change the past. Alas! how painfully are we aware of this fact.

Then should we all endeavor the more earnestly to make our lives ornaments of principle; for we all know that after all, the path of duty, though sometimes rugged, is not without sweet pleasure; and let us never follow our inclinations if they would lead us away from right. Then shall we be permitted at the last to look back upon our lives with satisfaction, feeling that we have “done what we could,” and that our Father regards us with smiles of approbation.

Mutual Obligations.

By James White

UNITY OF THE CHURCH OF JESUS CHRIST.

The church of Christ is in one sense one great brotherhood. “One is your Master, even Christ; and all ye are brethren.” Matt. 23:8. God is their common father, Christ their elder brother, the Holy Spirit their sanctifier, the Sacred Scriptures their common counselor and guide, and individually they must “all appear before the Judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.” 2 Cor. 5:10. They are all equal shareholders in the one faith and hope, and are all heirs to the inheritance of the saints, in light.

In this sense all the members of the body of Christ—pastors and their people, teachers and those taught, ministers and those ministered unto, preachers and those who receive the word of God from their lips—sustain the relation to each other of one common brotherhood. Paul would have the church at Corinth “know that the head of every man is Christ.” And at the same time the New Testament recognizes rulers in the church. Paul demands obedience on the part of the people to those who have the rule over them. “Obey them,” are his imperative words, “that have the rule over you, and submit yourselves.” Heb. 13:17.

The casual or skeptical reader of the Sacred Writings here finds contradictions. Others, who give the declarations of the Bible relating to order in the church of Christ more confidence than they do careful study to find general harmony, run to extremes. One class would follow an earthly leader, subscribe to a human creed, and labor to bring about the coveted unity expressed in the New Testament by bringing all under creed power and human leadership. The other class, seeing the wrongs of this position, pass over to the opposite extreme, and under the claim of right of private judgment in all matters of conscience, become unteachable, restless under the pure restraints of scriptural discipline, and reject all rule and authority in the church. Between these two extremes may be found the harmony of Scripture, and that state of unity in the church expressed in the New Testament, as taught by Christ and his first apostles. This unity is secured only by the principle of mutual obligation.

There is no relation which men sustain to each other in this life that demands mutual obligation more imperatively than church relation. God has ordained it, and has set forth in general terms in his word the duty of ministers and those that are ministered unto. And not only has God’s word spoken in general terms of the mutual obligations of all the members of the church of Jesus Christ, but it also enters quite minutely into the several duties of pastor and people, and the relation which the several members sustain to each other.

First-day Adventism has been terribly cursed with the reckless spirit of ultra come-outism. And, with very many, organization and order have been regarded as an abridgment of religious liberty. These would have every man and woman constitute an independent church, each moving off toward Heaven according to his or her own plan. And these sometimes cherish a spirit of bitterness against the doctrine of mutual obligation. This is in harmony with the untamed and almost untamable feelings of unsanctified independence, and natural self-sufficiency. It is most probable that many of these persons grew to manhood and womanhood without learning submission to parental government, and the result of that terrible mistake is now seen in their Christian experiences.

The manifestation of this spirit may be expected in the rash and irresponsible, in any cause and at any time. And that it should be largely manifested among Adventists, who left the different religious bodies in expectation of the speedy second advent, is not so remarkable. But that any—after the lapse of more than a quarter of a century, during which time the baneful results of ultra come-outism have been fully seen in those Adventists disposed to fanaticism—should reject the doctrine of mutual obligation, so clearly taught by the Sacred Scriptures, is astonishing. We most clearly recognize a vein of insanity in this wild spirit of insubordination.

When the word of God most distinctly teaches order, organization, and mutual obligation; and the experience of thirty years has shown the ruinous results of extreme come-outism, as manifested in connection with the advent cause, any Adventist who will still cherish this spirit must be regarded as being highly tinctured with what is called “religious insanity.”

We are happy to say, however, that at an early date in the history of Seventh-day Adventists, the subject of organization and order took strong hold of our people, and has saved us from many destructive influences to which first-day Adventists have been exposed. But the subject of mutual obligation should be more fully impressed upon our people. In some respects the cause languishes for want of a better understanding of this great subject.

God is the same in all dispensations. The great principles of his moral government are as changeless as their divine Author. We solemnly protest against the heresy that the law and the gospel are opposed to each other. We have no sympathy with that lax gospel that contrasts the rigor of divine truth from God to the people through Moses, with the freedom of divine truth from God to the people through Jesus Christ. God is the same, yesterday, to-day, and forever. Moral principle is the same in every age.

And while it is freely admitted that all those shadowy ceremonies, which found their substance in the death of Christ, and in his ministry, were blotted out and nailed to the cross of Jesus Christ, it is denied that the death of the Son of God, or the change of dispensations, in the least degree, affected those moral principles underlying the Jewish religion. These demanded of the people, order, neatness, cleanliness, justice, mercy, and benevolence to the widow, the fatherless, and the suffering poor. The carrying out of these pure and indispensable principles required the most thorough organization, the most willing subordination to God’s appointed instrumentalities, and the strictest obedience to the voice of divine truth from Heaven to the people through Moses.

With this view of the subject, let us look back to the organization and order of the Jewish church found in the books of Moses. And while we may admire that organization, and wonder at the divine perfection of the principles of purity, order, mercy, and justice, underlying God’s great system of truth urged upon the Jewish people, let us learn lessons from the voice of God to his ancient people.

Gospel order is a theme of much interest. New Testament scripture, and also the very nature of the case, both declare the necessity of church organization and order, as much in the Christian as in the Jewish age. The apostle in 1 Cor. 12, has illustrated a well-organized church where all the members act under a sense of mutual obligation, by the human organism in which all the members act for the mutual good of all the other members.

The apostle speaks of the figure thus, “But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of you.” Verses 20, 21. And then Paul speaks of the great fact illustrated as follows, “Now ye are the body of Christ, and members in particular. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers; after that miracles, then gifts of healings, helps, governments, diversities of tongues.” Verses 27, 28.

In his epistle to the Romans, the apostle speaks pointedly and fully upon this subject. His words are so very precious in which he sets forth the labors of love of the entire church which carries out the holy principle of mutual obligation, that we quote largely, “For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another.”

“Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honor preferring one another; not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them that persecute you; bless and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men.” Rom. 12 : 4, 5, 9–19.

To the Ephesians he says: “There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in all.”

The obligations of God’s ministers are great, and of vast importance. Paul gives to Timothy a most solemn charge: “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.” 2 Tim. 4 : 1, 2. This charge was to be handed down to successive generations, to the close of the Christian age, as may be seen by chapter 2 : 2: “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” The minister of Jesus Christ, then, is under the most solemn charge to preach the word of God, and to perform the specified duties of the ministry with faithfulness.

Again, in Paul’s memorable address to the elders of the church at Miletus, he uses these wonderful words: “Take heed, therefore, unto yourselves and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God.” Acts 20 : 28. And Peter exhorts the elders thus: “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind. Neither as being lords over God’s heritage, but being ensamples to the flock. And when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” 1 Pet. 5 : 2–4.

These are a few of the many pointed testimonies of the Sacred Scriptures which set forth the duties of those who are called of God to preach the word, and take the oversight of the church. But while God’s word clothes the holy ministry with authority, it distinctly states the qualifications and work of a true minister, and does not lay the church under obligation to follow the minister only as he follows Christ, and does the work which corresponds with his holy calling. There is one of those remarkable texts in which the duty of the people is clearly expressed, and the qualifications and good works of the minister are surely implied: “Remember them which have the rule over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation, Jesus Christ, the same, yesterday, to-day, and forever.” Heb. 13 : 7, 8. And in still stronger language, Paul commands, “Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give account.” Verse 17.

The obligations of minister and people are mutual. God designs that those who preach the gospel shall live of the gospel. While the minister feeds the flock with spiritual bread, it is their duty to communicate to him of the good things of this life. Their duty is as clearly defined in the word of God as the minister’s duty is to preach the word and to take the oversight of the flock. And while it is the privilege of the true minister to wear physically and mentally in his arduous, never-ceasing, energetic toils to save souls, and to feel the liveliest interest and the most fervent love for them, it is also the happy privilege of all the members of the church of Christ to esteem such very highly for their very work’s sake.

God’s true ministers are workers, and are to be valued and esteemed, according to their works. Heaven never designed a band-box ministry, men who become religious pets, whose strongest effort is to please, instead of reprove, the people. The world is cursed with self-caring ministers, full-fed, thick-meated, dough-faced, putty men, who accomplish no real good in the world, and die church paupers. They may have worn the title of the Christian ministry, and borne a ponderous weight of ministerial dignity, and yet never have been baptized into the real feelings of a true minister, never having experienced that tender love, and yearning of spirit for poor sinners for whom Christ died, such as the Holy Ghost implants in the hearts of those qualified for the work of the ministry.

J. W.

Mrs. Ellen G. White.

By James White

HER LIFE, CHRISTIAN EXPERIENCE, AND LABORS.

The Christian life is made up of Christian experience from beginning to end. And it is important that the convert should commence the new life with correct views of the change from sin to obedience and holiness. True repentance is a sorrow for sins committed, and forsaking a sinful life by turning to the Lord with full purpose of heart. Conversion means change. For want of a proper sense of the great change in Scriptural conversion, very many are converted only in part, and never reach the Bible standard of the Christian life. Last week Mrs. W. spoke of her early conviction. Of confiding faith and pardoning love, she speaks this week as follows:

“At length I was greatly relieved while listening to a discourse from the words, ‘I will go in unto the king,’ ‘and if I perish, I perish.’ In his remarks the speaker referred to those who were wavering between hope and fear, longing to be saved from their sins and receive the pardoning love of Christ, yet held in doubt and bondage by timidity and fear of failure. He counseled such ones to surrender themselves to God and venture upon his mercy without delay. They would find a gracious Saviour ready to present to them the scepter of mercy even as Ahasuerus offered to Esther the signal of his favor. All that was required of the sinner, trembling in the presence of his Lord, was to put forth the hand of faith and touch the scepter of his grace. That touch ensured pardon and peace.

“Those who were waiting to make themselves more worthy of divine favor, before they dared venture to claim the promises, were making a fatal mistake. Jesus alone cleanses from sin, he only can forgive our transgressions. He has pledged himself to listen to the petition and grant the prayer of those who come to him in faith. Many had a vague idea that they must make some wonderful effort in order to gain the favor of God. But all self-dependence is vain. It is only by connection with Jesus through faith that the sinner becomes a hopeful, believing child of God.

“These words comforted me and gave me views of what I must do to be saved. Soon after this I passed into a tent where the people were praying and shouting, some confessing their sins and crying for mercy, while others were rejoicing in their new-found happiness. My attention was attracted to a little girl who seemed to be in great distress. Her face would pale and flush by turns, as though she were passing through a severe conflict.

“Tightly clasped in her arms was a pretty little parasol, occasionally she would loosen her hold of it for a moment as if about to let it fall, then her grasp would tighten upon it again; all the time she seemed to be regarding it with a peculiar fascination. At last she cried out, ‘Dear Jesus, I want to love thee and go to Heaven! Take away my sins! I give myself to thee, parasol and all.’ She threw herself into her mother’s arms weeping and exclaiming, ‘Ma, I am so happy, for Jesus loves me and I love him better than my parasol or anything else!’ ”

“The face of the child was fairly radiant, she had surrendered her little all. In her childish experience she had fought the battle and won the victory. There was much weeping and rejoicing in the tent. The mother was deeply moved and very joyful that the Lord had added her dear child as a lamb to his fold. She explained to those present that her little daughter had received the parasol as a present not long before. She was very much delighted with it, and had kept it in her hands most of the time, even taking it to bed with her.

“During the meeting her tender heart had been moved to seek the Saviour, she had heard that nothing must be withheld from Jesus, that nothing short of an entire surrender of ourselves and all we have would be acceptable with him. The little parasol was the child’s earthly treasure upon which her heart was set, and, in the struggle to give it up to the Lord, she had passed through a trial keener perhaps than that of the mature Christian, who sacrifices this world’s treasures for the sake of Christ.

“It was afterwards explained to the little girl, that since she had relinquished her parasol to Jesus, and it no longer stood between herself and her love for him, it was right for her to retain and use it in a proper manner.

“Many times in after life that little incident has been brought to my mind. When I saw men and women holding desperately to the riches and vanity of earth, yet anxiously praying for the love of Christ, I would think, ‘How hard it is to give up the parasol!’ Yet Jesus

gave up Heaven for our sake, and became poor that we, through his poverty and humiliation, might secure eternal riches.

“I now began to see my way more clearly, and the darkness began to pass away. I saw that, in my despair of at once attaining to the perfection of Christian character, I had scarcely dared to make the trial of serving God. I now earnestly sought the pardon of my sins and strove to give myself entirely to the Lord. But my mind was often in great distress for I did not experience the spiritual ecstasy that I considered would be the evidence of my acceptance with God, and dared not believe myself converted without it. How much I needed instruction concerning the simplicity of faith.

“While bowed at the altar with others who were seeking the Lord, all the language of my heart was, ‘Help, Jesus, save me or I perish! I will never cease to entreat till my prayer is heard and my sins forgiven!’ I felt my needy, helpless condition as never before. As I knelt and prayed, suddenly my burden left me and my heart was light. At first a feeling of alarm came over me and I tried to resume my load of distress again. It seemed to me that I had no right to feel joyous and happy. But Jesus seemed very near me, I felt able to come to him with all my griefs, misfortunes and trials, even as the needy ones came to him for relief when he was upon earth. There was a surety in my heart that he understood my peculiar trials and sympathized with me. I can never forget this precious assurance of the pitying tenderness of Jesus toward one so unworthy of his notice. I learned more of the divine character of Christ in the short period when bowed among the praying ones than ever before.

“One of the mothers in Israel came to me and said, ‘Dear child, have you found Jesus?’ I was about to answer, ‘Yes,’ when she exclaimed, ‘Indeed, you have, his peace is with you. I can see it in your face!’ Again and again I said to myself, ‘Can this be religion? Am I not mistaken?’ It seemed too much for me to claim, too exalted a privilege. But I felt that the Saviour had blessed me and pardoned my sins, though I was too timid to openly confess it.

“Soon after this the meeting came to a close and we started for home. My mind was full of the sermons, exhortations and prayers we had heard. Everything in nature seemed changed. During the meeting, clouds and rain prevailed a greater part of the time and my feelings had been in harmony with the weather. Now the sun shone bright and clear and flooded the earth with light and warmth. The trees and grass were a fresher green, the sky a deeper blue. The earth seemed to smile under the peace of God. So the rays of the Sun of righteousness had penetrated the clouds and darkness of my mind, and dispelled its gloom.

“It seemed to me that every one must be at peace with God and animated by his Spirit. Everything my eyes rested upon seemed to have undergone a change. The trees were more beautiful, and the birds sang sweeter than ever before; they seemed to be praising the Creator in their songs. I did not care to talk, for fear this happiness might pass away, and I should lose the precious evidence of Jesus’ love for me.

“As we neared our home in Portland, we passed men at work upon the street. They were conversing upon ordinary topics with each other, but my ears were deaf to everything but the praise of God, and their words came to me as grateful thanks and glad hosannas. Turning to my mother, I said, ‘Why, these men are all praising God, and they haven’t been to the camp-meeting.’ I did not then understand why the tears gathered in my mother’s eyes, and a tender smile lit up her face, as she listened to my simple words, that recalled a similar experience of her own.

“My mother was a great lover of flowers, and took great pleasure in cultivating them, and thus making her home attractive and pleasant for her children. But our garden had never before looked so lovely to me as upon the day of our return. I recognized an expression of the love of Jesus in every shrub, bud, and flower. These things of beauty seemed to speak in mute language of the love of God.

“There was a beautiful pink flower in the garden called the rose of Sharon. I remember approaching it and touching the delicate petals reverently; they seemed to possess a sacredness in my eyes. My heart overflowed with tenderness and love for these beautiful creations of God. I could see divine perfection in the flowers that adorned the earth. God tended them, and his all-seeing eye was upon them. He had made them and called them good. ‘Ah,’ thought I, ‘If he so loves and cares for the flowers that he has decked with beauty, how much more tenderly will he guard the children who are formed in his image.’ I repeated softly to myself, ‘I am a child of God, his loving care is around me, I will be obedient and in no way displease him, but will praise his dear name and love him always.’

“My life appeared to me in a different light. The affliction that had darkened my childhood seemed to have been dealt me in mercy for my good, to turn my heart away from the world and its unsatisfying pleasures and incline it towards the enduring attractions of Heaven.

“Soon after our return from the camp-meeting, I, with several others, was taken into the church on probation. My mind was very much exercised on the subject of baptism. Young as I was, I could see but one mode of baptism authorized by the Scriptures, and that was immersion. My sisters tried in vain to convince me that sprinkling was Bible baptism. The Methodist minister consented to immerse the candidates if they conscientiously preferred that method, although he intimated that sprinkling would be equally acceptable with God.

“Finally the day was appointed for us to receive this solemn ordinance. Although usually enjoying, at this time, a great peace, I frequently feared that I was not a true Christian, and was harassed by perplexing doubts as to my conversion. It was a windy day when we, twelve in number, were baptized, walking down into the sea. The waves ran high and dashed upon the shore, but in taking up this heavy cross, my peace was like a river. When I arose from the water, my strength was nearly gone for the power of the Lord rested upon me. I felt that henceforth I was not of this world, but had risen from the watery grave into a newness of life.

“My cousin Hannah made confession of her faith at the same time that I did. She wished to be baptized by immersion, but her father, who was not a Christian, would not consent to this although we urged him to do so. So she knelt before the altar and had a few drops of water sprinkled upon her head. As I witnessed the ceremony, my heart rejoiced that I had not submitted to receive sprinkling for baptism, feeling confident that there was no scripture to sustain it.

“The same day in the afternoon, I was received into the church in full membership. A young woman, arrived at the age of maturity, stood by my side and was also a candidate for admission to the church with myself. My mind was peaceful and happy till I noticed the gold rings glittering upon this sister’s fingers, and the large showy ear-rings in her ears. I then observed that her bonnet was adorned with artificial flowers and trimmed with costly ribbons, arranged in bows and puffs. My joy was dampened by this display of vanity in one who professed to be a follower of the meek and lowly Jesus.

“I expected that the minister would give some whispered reproof or advice to this sister, but he was apparently regardless of her showy apparel and no rebuke was administered. We both received the right hand of fellowship. The hand decorated with jewels was clasped by the representative of Christ, and both our names were registered upon the church book.” J. W.

The Word Impossible

THE WORD “impossible” IS THE MOTHER-TONGUE OF LITTLE SOULS, said Lord Brougham.

The Harm of Careless Words

How many hours of sadness and sorrow have been caused by the utterance of careless, thoughtless words!

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