As we pass along, we listen a moment to the captive Ezekiel and hear him adding his testimony to the same blessed hope: “Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.” Chap. 37: 12.
Daniel also, from the courts of the heathen kings, comes forward and adds his testimony to the same great truth. “And many of them that sleep in the dust of the earth shall awake, some to everlasting life,” &c. Dan. 12: 2.
Hosea likewise comforts Israel with this promise of God: “I will ransom them from the power of the grave; I will redeem them from death.” Chap. 13: 14.
Finally in the closing chapter of the Old Testament we see the eyes of the last prophet, like all before him, still fixed upon that long-wished-for event, the coming of that great day and the rising of the Sun of righteousness. Mal. 4: 1–3.
Thus we have seen that in one unbroken line from Adam down through the sons of God in the antediluvian age, the old patriarchs, the pious kings, and the holy prophets—men from every age and every clime—all have cherished that one blessed hope, the resurrection of the dead and the coming of the Lord.
We now come to the New Testament. Here we find the doctrine of the reward of the righteous at the second advent of Christ and the resurrection of the dead even more frequently and more prominently taught than in the Old Testament. Let us hear Jesus himself on this subject: “But when thou makest a feast, call the poor, the maimed, the lame, the blind; and thou shalt be blessed, for they cannot recompense thee: for thou shalt be recompensed [when?] at the resurrection of the just.” Luke 14: 13, 14. The time, then, for the reward of the righteous is not at death, but at the resurrection. So says Christ, and who could be better authority? Contrast this with the modern popular doctrine of rewards at death. Suppose a benevolent man in a community dies. He has been noted for his piety, for feeding the hungry, for clothing the naked, visiting the sick, &c. At his funeral, the minister recounts his good deeds, and says, “Our loss is his gain. He has gone to his reward. He is now in Heaven receiving the fruit of his labor.” Such language we hear at almost every funeral, though a direct contradiction of the teachings of Christ. He points to the resurrection as the time of reward.
Hear him once more: “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” Matt. 16: 27. How beautifully all the witnesses agree in placing the reward of the saints, not at death, but at the second advent. Even the angels of God have come forward with their testimony to point the anxious, longing ones forward to that ancient hope of Israel—the personal return to the earth of the Son of man. “And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” Acts 1: 9–11.
These are good witnesses, and their testimony is plain. This same Jesus is coming back as really and as personally as he went up. Forward to this event they point the minds of the mourning disciples; but they are totally silent about going to Heaven at death. But Paul is waiting to bear his testimony on this glorious subject. His warm heart was ever full of it, and it was the theme above all others upon which he loved to dwell. To Titus his son, he writes that he is “looking for that blessed hope, and the glorious appearing of the great God and our Saviour, Jesus Christ.” Titus 2: 13. He is not ashamed to call it “that blessed hope,” though alas! it is now everywhere spoken against and anathematized as heretical. The modern church has departed from the old landmarks and has gone after another gospel which neither Paul nor an angel from Heaven ever taught.
In 1 Thess. 4: 13–18, the apostle has left us a short but model funeral sermon. If he believed that the saints went immediately to Heaven at death, this was certainly an occasion which would necessarily call out a statement of it from him. Those who believe this doctrine always use it on a funeral occasion as the best consolation which they can offer to the mourning friends. Says the minister to the bereaved wife: “Dear sister, your husband is not dead. He has only gone before you. Be faithful, and you will shortly go to join him in the heavenly land.” Now listen to the consolation which Paul offered to stricken friends: “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.” They were sorrowing. He wished to remind them of the hope of the righteous. Now we are interested to know what it is. He continues: “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.” Your husband is dead. So Jesus himself was dead once. Your husband is in the grave, so was Jesus also once just where he now is. But did not God raise him from death and the grave? Yes, you believe that he did. Just so, my sister, God will bring up your husband also. This he goes on to say will occur at the coming of the Lord. “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel and with the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore, comfort one another with these words.” This has the genuine second advent ring—the saints asleep, the living waiting for the Lord to appear; and comforting one another with this hope; and finally all to “go up” together. So taught Paul, and so we believe.
Next the apostle James shall be heard on this subject, and his testimony will be as clear and decided as the others. His brethren are in great affliction, and he is endeavoring to encourage them. Will he not present the true hope of the church, the nearest prospect of deliverance? Certainly. Is it that the soul is immortal, and that the gate of death will soon open and let them all into Heaven? Listen: “Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; establish your hearts; for the coming of the Lord draweth nigh.” James 5: 7, 8. Ah! that is it, the same old story, the coming of the Lord. This wonderful agreement of all these witnesses shows them all to have been inspired by the “one spirit and one hope.” Eph. 4: 4.
But Peter, one of the “pillars” of the faith, must also be heard as to when the faithful are to be rewarded. To the elders he says: “Feed the flock of God which is among you. . . . And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” 1 Pet. 5: 2–4. Not a word about reward at death, but, like all others, he points them to the appearing of the great Shepherd for their crown of reward. Did witnesses ever agree better? And are we not in good company in talking so much about the coming of the Lord? in hanging all our hopes upon that event?
As we pass along, let us now listen a moment to John, the beloved disciple. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be, but we know that, when he shall appear, we shall be like him; for we shall see him as he is.” 1 John 3: 2. Yes, “when he shall appear,” not when we die. So they all wrote, and so we Adventists all believe.
And now we come to the closing words of the Bible. Remarkable and impressive are they indeed. As we have seen, the Scriptures opened with the promise of the coming Redeemer. From that time on down through the long weary ages of waiting and hoping, of watching and longing, the eyes of the faithful have all and ever been turned with eager desire to that one guiding star of promise—the coming of the Lord of glory. The old patriarchs, the kings upon their thrones, the prophets moved by the Holy Ghost, the martyrs from their prisons, the Son of God while on earth, the angels from Heaven, the apostles in the gospel—all these, though separated by centuries, and scattered in different climes, possessing every diversity of talent and temperament, still agree in expressing their hope in the one glorious event—the coming of the Lord. With a fervent prayer for the speedy coming of Jesus, closes the Bible. “He [Jesus] which testifieth these things saith, Surely, I come quickly. Amen.” To which John responds, “Even so, come, Lord Jesus.” Rev. 22: 20.
Thus the sacred record concludes with this prayer for the advent of Christ, while the eyes of the prophet are upturned watching for its dawning.
And now, dear reader, the long-looked-for time for the fulfillment of this hope draws nigh. Not much longer shall we have to wait. Have you an interest in this blessed hope? Do you love Jesus? Do you want him to come? Are you praying for his return? If not, why not? If he was your dear friend, would you not long for his return, and rejoice for any evidence that it is near? May the Lord help you to yield your heart to him before it is too late.
D. M. CANRIGHT.
Woodland, Cal., April 5, 1874.
The Atonement: Why the Son of God Must Die
By J. H. Waggoner
The Atonement.—No. 12.
Besides the dignity of our sacrifice, there are other reasons why it was necessary that the exalted Son of God should die for our sin.
As a man could not make an atonement for himself, being himself under condemnation, so no one of the race could make atonement for another, all being alike involved in sin. And we may go further than this: Were a part of the human race unfallen, or free from sin, they could make no atonement for the other part, inasmuch as they would still be the creatures of God, and the service of their lives would be due to him. Therefore, should they offer their lives to God for their fellow-creatures, they would offer that to which they had no absolute right. To illustrate: He who owed all that he possessed, could not justly use his possession to pay the debts of another.
And the same reasoning would hold good in the case of the angels. They are but the “fellow-servants” of all on earth who serve God. Rev. 19:10; 22: 8, 9. The life of an angel would be utterly inadequate for the redemption of man, as the angels are dependent creatures as man is, and as really owe to God the service of their lives as man does.
And again, as man has been in rebellion, were it possible for him to extricate himself from his present difficulty, he could give no security—no satisfactory assurance—that he would never again turn from his duty. And of the angels, we must say that sin has entered their ranks; the “Son of the Morning” lifted up himself against God. Any redemption wrought by them, or by beings of that order, would still leave distrust in regard to the security of the government from any future attempts against its authority.
But there was one Being to whom this reasoning and these remarks would not apply. It was the Son of God. He was the delight of the Father; glorified with him before the world was; adored and worshiped by angels. Prov. 8:30; John 17:5; Heb. 1. All creatures were made by and for him, and he upheld all things by the word of his Father's power. John 1:1-3; Col. 1:15-17. Heb. 1:3. Enjoying the glory of the Father, he sat with him upon the throne from which all law proceeded. Now it is evident that he to whom such remarks will apply could make an offering that would meet the necessities of the case in every respect. He possessed the requisite dignity to magnify and vindicate the honor of the law of his Father in suffering its penalty. He was so far removed by nature and position from the rebellion that he could not be suspected of any complicity with it. He was so well acquainted with his Father's holiness and justice that he could realize, as no other could, the awful condition of the sinner, and the terrible desert of his sin. He was so pure and exalted that his sufferings and death would have the desired effect upon the minds of those who were the recipients of his grace, to produce in them an abasement of themselves and an abhorrence of the sins which caused him to suffer, and thus to guard against a future rebellion amongst them whom he redeemed. And he left that throne of glory and of power and took upon him the nature of fallen man. In him were blended “the brightness of the Father's glory” and the weakness of “the seed of Abraham.” In himself he united the Law-giver to the law-breaker—the Creator to the creature. He was a connecting link between Heaven and earth; with one hand on the throne of God, and the other reaching down to grasp the poor, ruined creatures under the condemnation of a holy law. He “humbled himself” as it is not possible for any other to do. “He was rich” in a sense, and to an extent, that no other was. He had something to offer, of value far beyond our comprehension, and he freely gave it all for us. For our sakes he became poor. He left that glory to take upon himself grief, and toil, and pain, and shame, and to suffer even unto death.
“O Lamb of God, was ever pain,
Was ever love, like thine?”
Well might an inspired one exclaim, “Oh! the depths of the riches, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!” Well might he pray that we “may be able to comprehend with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth knowledge.”
With this clear testimony before us, we are better prepared to appreciate the Law of God, to the honor of which such an amazing sacrifice has been offered. If we estimate it according to the price paid for its vindication, we are lost in wonder, and can only pray with David, “Open thou mine eyes, that I may behold wondrous things out of thy law.” Ps. 119:18. The law is holy and just, and without a sacrificial offering, man must have perished. And what an offering! The brightest ornament of Heaven, by whom the Eternal Father made all things, who was worthy to receive the worship of angels, became obedient to death to redeem guilty man from the curse of his Father's law, thus showing to a wondering universe that the law cannot be set aside, nor its judgments reversed. Truly has the Lord fulfilled his promise to “magnify the law and make it honorable.” Isa. 42:21. All the statements of the Bible writers are shown by this to be fully warranted, in regard to its perfection, its completeness, as containing the whole duty of man, the elements of justification, being a rule of holiness, etc.; also the remark previously made, that the holiness of this law, and of course of those who would keep it perfectly, is that which grows out of the attributes of God, as pure and changeless as Heaven itself. And I leave it to the candid judgment of those who lightly esteem and wantonly break the law, if God in justice spared not his Son, his well-beloved Son in whom he greatly delighted, but let him suffer its penalty when he took its transgressions upon him, how can you hope to escape his justice and his wrath in the great coming day, if you continue to transgress it? Can you hope that God will be more favorable to you if sin be found upon you in that day than he was to his Son? Do not abuse his mercy, because he grants the “remission of sins that are past,” by claiming indulgence for sins in the future. Be warned in time, for Christ is not the minister of sin, but of righteousness. He will not save you in sin, but from sin. While the carnal mind is enmity against God, and not subject to his law, the Christian can say, “I delight in the law of God.” Rom. 7:22; 8:7.
J. H. WAGGONER.
Peculiarities of the Papal Church.
By John Norton Loughborough
The peculiarities most apparent and striking in the Romish church, are infallibility, transubstantiation, masses, purgatory, absolution, indulgences, penance, worship of images, relics of the saints, invocation of the saints, works of supererogation, celibacy of the clergy, monasteries and monks, convents and nuns, Jesuits and various orders—as St. Sylvester and others—church processions, holy water, holy wafers, &c. These doctrines, forms, and appendages, peculiar to the Romish church, were not introduced by Christ or his apostles. The manner and time of the introduction of each may be read in the history of the bulls, edicts, and councils of the Catholic church, but not in the Bible.
The Protestant rejects all these because not in the Bible, claiming that the Bible is his only standard of faith. The papist takes the Bible, not as Bible simply, but as explained by tradition and the glosses of the Romish church, and in this manner the way is opened for the introduction of heresy. Eusebius and Clement of Alexandria both state that apostolical tradition was the best arm, if not the capital invention, of the first heretics. Basilides stated that he had his doctrine by tradition from Glaucias, the interpreter of St. Peter. So Valentine had his from Theodotus, familiar to St. Paul. Marcion claimed to get his doctrines by tradition from the disciples of St. Matthew and Mark. Even some of the ancient fathers themselves show in their testimony how the heretics were smuggling in their so-called apostolical traditions. “Tertullian against Hermogenes said, ‘The school of Hermogenes may demonstrate that the things it teaches are written; for, if not written, then it must fear the anathema which is destined to all who add to or take away from the Scriptures.’ Basilius, who came after, says, ‘To reject what is in the Scriptures, or to receive what never was written, is an evident mark of infidelity.’ . . . Hierom says, ‘All that is taught without the authority, and without the testimony of the Holy Scriptures as if it were of apostolical tradition, is struck by the sword of God.’”
To learn how the Catholics do regard the Bible, I will quote from one of their Catechisms. “Q. Where do you find the Scriptures entire and unaltered? A. In the Catholic church, to which God has intrusted these Holy Scriptures, through the apostles. Q. Who explains the true meaning of the Scriptures? A. The Catholic church. Q. May every Christian read the Scriptures? A. Yes; provided he reads them according to the spirit of the church, and with the explanations which she gives of them.”
Remember, this quotation is from a Jesuit Catechism, and that Jesuit’s statements are sometimes made “with mental reservation.” The catechism is a Cincinnati catechism, and hence for a Protestant country. If we wish to get a genuine papal sentiment, for a papal country, let us take testimony in other lands, at other times.
“The Council of Trent, which first met in A. D. 1545, appointed certain of its members to draw up rules concerning prohibited books; these rules were approved by Pius IV. Now listen to the fourth of these rules, as it bears directly on the subject in hand. It is as follows: ‘Whereas it is evident from experience that, if the Sacred Books be permitted in the vulgar tongue indiscriminately, more harm than good arises therefrom, by reason of the temerity of men; in this respect, let it depend on the discretion of the bishop or inquisitor, so that with the council of the parish priest or confessor, they may permit the reading of the Bible, translated into the vulgar tongue by Catholic authors, to those persons whose piety and faith they apprehend will be augmented and not injured thereby; and this permission they must have in writing. But if any one shall have the presumption to read or possess it without such permission, he shall not receive absolution, until he has first delivered up the Bible to the ordinary.’”
Peter Dens, whose work on Moral Theology was taught in several Roman Catholic colleges, till superseded by that of Alphonsus Liguori, distinctly says in reference to this rule of the index, that “this law has been received and maintained with some variation, according to the peculiar genius of nations, in by far the greater part of the [Roman] Catholic world; nay, in the whole of that part which is completely [Roman] Catholic; only more indulgence has been granted in the case of those who have to live among presumed heretics.”
Christ says, “Search the Scriptures.” Rome says, You must have my permission before you venture to obey Christ’s command. Paul says, “Faith comes by hearing, and hearing by the word of the Lord.” But Rome fears the faith of some will be injured by having the Bible to read. I presume it would destroy their faith in many Roman dogmas to find by reading the Bible that these dogmas were not there.
“Pope and Bible cannot go together; and, therefore, the popes have always absolutely prohibited the reading of the Bible. Roman Catholic divines may call it a lie—but I am ready to prove my position. Pope Innocent III. issued a bull against the Waldenses, the first translators of the Bible into a vernacular tongue, and commanded that all their books should be burned, the main part of which was the Bible, translated into the Romanza language. The Council of Toulouse forbade the reading of the Bible in any vernacular tongues. The Council of Bologna in Italy forbade the general reading of the Bible, and especially the gospel of Christ. The famous bull “Unigenitus” forbade the reading of the Bible, and not in a special way, namely, against Bible societies, but in a general one, namely, against Bible as Bible. The fourth rule of the “Index Expurgatorius” forbids the reading of the Bible, under the pretext that more harm than good comes from the reading of the Bible; so that, by this rule, the Bible must be considered the greatest corrupter of Christian morality. Can any popish priest deny those five popish documents? No; therefore the popes absolutely forbid the reading of the Bible.”
“As the ancient popes forbade the reading of the word of God, so the modern popes forbid the reading of the word of God. . . . All the late popes, Pius VI, Pius VII., Leo XII., Pius VIII., Gregory XVI., Pius IX., no one excepted, all have forbidden the reading of the word of God. . . . In Rome, Archdeacon Beresford had some scriptural passages written on the tombstone of his wife. . . . Very Holy Father, Pius IX. declared it was not right to have such sentences placed under the eyes of the good Roman people; and these scriptural words, graven by pure piety and tender affection on the grave of a departed wife, were all effaced from the stone by order of Christ’s vicar upon earth, His Holiness, Pius IX.”
Pius IX., in his bull, bearing date of May 8, 1844, says, “Moreover, we confirm and renew the decrees recited above, delivered in former times by apostolic authority, against the publication, distribution, reading, and possession of books of the Holy Scriptures translated into the vulgar tongue.”
Read the following testimony borne by Kirwan, in 1851, concerning the condition of Rome: “There is no Bible in Rome. I made my inquiries there for a Bible, but without success. The people have no Bible—they know nothing about it. An intelligent man of fifty told me he never saw one. Multitudes of the priests know nothing about it, and when asked why they have none for sale, the booksellers will tell you that it is prohibited. Captain Packenham, once a banker in the city, and a most respectable gentleman and devout Christian, is now in banishment for circulating the Scriptures there during the short existence of the Republic. Much of true religion consists in knowing God and Jesus Christ; and how can they be known by a people from whom the Bible is excluded?”
“But,” says the papist, “you are allowed to read the Bible here, according to the explanation which the church gives it?” Hear Kirwan on this point, “But, admitting, for the sake of the argument, that I am bound to receive the Scriptures as your church interprets them, then will you answer me a few questions. How am I to obtain her sense of them? On the greater part of the Scriptures she has given forth no binding interpretation. At what period of the life of holy mother am I most likely to get a true interpretation? Is it when she was Arian with Pope Liberius? or when she was pagan with Marcellinus? or when she was Pelagian with Pope Clement XI.? or when she was infidel with Leo X.? or when strumpets were her waiting maids with John XII. and Alexander? or is it when she was drunk with the blood of the martyrs? or when rival popes were tearing out each others’ bowels? or is it when in the height of her charity she was thundering her curses from Trent against all who refused to say Amen to her decisions? These, sir, are very important questions to be answered, as I may be Arian, Pelagian, or infidel, a Calvinist, or an Armenian, according to the time I seek from holy mother her interpretations of the word of God. Perhaps my reverence for the venerable old lady, now in her wrinkles and dotage, might be greater than it is, were it not for my sense of her dissolute and changeful life.”
The Catholics profess to take the Bible as explained by the fathers and the church. But these fathers did not profess to originate the Bible or its doctrines. “Basilius, Cyrillus, and Augustine, said, ‘Do not receive our teachings as doctrines, but try them by the Holy Book and the inspired word; and if you find them according to that word, receive them as being so, but not as our doctrines.’”
J. N. LOUGHBOROUGH.
The Promises of God.
By H. A. St. John
“For all the promises of God in him are yea, and in him amen, unto the glory of God by us.” 2 Cor. 1:20.
In harmony with the sacred Scriptures throughout, this text declares that for everything we are dependent upon Christ. Every good and perfect gift comes from God through his Son Jesus. All the promises of God are yea and amen in Christ, and in him alone. Consequently, all the promises of God are conditional, and he that rejects Christ does virtually reject the promises of God. To the same intent is the language of Paul in Heb. 4:1: “Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.”
The conditionality of the promises of God is clearly stated in the above scriptures. Indeed, in connection with almost every promise in the Bible the condition is expressed, and where it is not expressed, it should be understood. In the last quoted text, we are exhorted to fear lest we come short of the promises. Now no such admonition would ever be given if God’s promises of eternal rest were not conditional, for God cannot lie, and if man’s action did not come in as a condition to their fulfillment, there151would be no coming short. It will be observed that the coming short is always upon the part of man.
As to man are given very many exceeding great and precious promises, all of which culminate in the rest that remains for the people of God, and, as the conditions of these promises render it possible that we may come short of them, and thereby fail of the eternal reward, how very important it is that we understand these promises, and particularly the conditions upon which they rest, and see to it that we are fully and heartily complying therewith.
Here is a gracious promise, and a condition very plainly stated: “Blessed are they which do hunger and thirst after righteousness; for they shall be filled.” Matt. 5:6. The promise is, that we shall be filled with righteousness; the condition, that we hunger and thirst after it. While thus hungering and thirsting, we are pronounced blessed. The experience of the psalmist was like this; for he says, “As the hart panteth after the water brooks, so panteth my soul after thee, O God.” Ps. 42:1. Righteousness is right-doing. In a pre-eminent sense does obedience to the holy law of God constitute righteousness. Thus we read, “Thy righteousness is an everlasting righteousness, and thy law is the truth. All thy commandments are righteousness.” Ps. 119:142, 172.
No person can be said to hunger and thirst after righteousness who will turn away his ear from hearing the law; but, on the contrary, he will seek to be like Jesus, who kept his Father’s commandments, John 15:10; for he had his Father’s law written in his heart, Ps. 40:8; and also like Paul, who delighted in the law of God after the inward man. Rom. 7:22. The soul that hungers and thirsts after righteousness will be constantly getting broader and more exalted views of God’s law, Ps. 119:96, and will ever feel to pray, “Open thou mine eyes, that I may behold wondrous things out of thy law.” Ps. 119:18.
But how significant the terms used here by our Saviour—hunger and thirst. There are but two ways in which they can be satisfied, by death, or with food and drink. But all those that hunger and thirst after righteousness shall not die, but they shall be filled. But what is it to be filled with righteousness? It is nothing less than Christian perfection. There is no room for a single evil thought, evil word, or evil deed. But who has attained unto this? Here is the mark for which every disciple of Christ should aim. Jesus is our pattern; he knew no sin. But it is obvious to the most casual observer in these days that there are multitudes of professors that do not thus hunger and thirst after righteousness. They appear perfectly content to live year after year without making any advancement in the divine life. And they will admit this fact without apparent concern. Are such persons Christians? Will they ever be filled with righteousness? Will they ever dwell in that land where none but the righteous shall dwell? Never, never; unless they are converted anew and, like a child in the school of Christ, begin again to build up a character that will please God.
Reader, I appeal to you. I pray you to give this matter serious thought. Are you advancing in the narrow way? Are you nearer God to-day than last month or last year? Does your heart pant after the living God? Do you constantly hunger and thirst after righteousness? If so, you shall be filled if you persevere unto the end. But if you have become indifferent, careless, self-satisfied, or lukewarm, oh! be entreated to arise at once. Make a new consecration of all to God. Read prayerfully all the precepts of God’s law, and lift your earnest cry to God that he write them upon your heart, that you may love the path of obedience, however much unlike the world it may make you. Set your affections on things above. Press toward the mark for the prize, regardless of what the world may say about you; and a crown of righteousness will be yours, in a little while from this, when the Life-giver comes.
H. A. St. John.
SOMEBODY
By Mary Martin
Somebody'll stand in the darkest hour
Free from sin and from Satan's power.
When the Prince of glory to earth shall come
Somebody'll have their work well done.
Though the vision tarry, they patiently wait
And day and night breathe forth the cry,
“Thy kingdom come. Thy will be done”—
Somebody—will it be you and I?
God's Spirit will send the plain truth home,
Somebody'll thank him that it has come.
The fearful shaking time will prove
What hearts have purest, deepest love.
Somebody'll leave, mid the gathering gloom,
A right hand here, and there an eye,
And press to the light, though left alone—
Somebody—will it be you and I?
When the last day comes with trumpet sound,
Somebody'll be on enchanted ground;
With light for darkness, and darkness light,
Calling right wrong, and wrong the right.
It will be too late to correct mistakes,
For rocks and mountains they'll vainly cry,
While the storm bursts over the shelterless heads
Of somebody—will it be you and I?
From east to west, from south to north,
From sea and land, the dead come forth;
Gone from the brow all traces of care,
Somebody'll meet their loved ones there.
Life's tortuous path will be straight again,
Its brief, sad dream will have all passed by,
Heaven's bank of exchange give bliss for pain
To somebody—will it be you and I?
They will wash their robes and be free from sin,
And through pearly gates will enter in;
By life's fair river and streets of gold,
Their Saviour's face will at last behold.
On their heads, he'll place a starry crown,
As one by one they pass him by,
With Heaven-tuned harps clasped in the hands
Of somebody—will it be you and I?
MARY MARTIN.
New Hampshire.
The True Missionary.
By Jos. Clarke
THIS is truly an interesting and important paper, it being the representative of the tract and missionary work. It embodies a large amount of information relative to the tract and missionary work, anticipates inquiries, and gives clear light upon just those points necessary to be understood. Also, there are new and interesting articles from the pens of our best writers, which are eminently fitted to edify the true-hearted workers in the cause. And there are single articles in this paper, which are not only worth many times the price of the paper, but are inestimable as incentives and exhortations to zeal in the cause. No one who is a consistent Christian can afford to do without this paper.
The True Missionary evidently has a mission of its own, and is not like any other paper; but, bent on its work of love, it embarks upon its mission of usefulness, sensible of its responsibility, and confident of its ultimate success. The cause it advocates has assumed such importance and magnitude that the REVIEW could no longer find room in its columns for the reports and articles relative to this subject; and this paper is only a natural outgrowth of the great work going on in the world.
Through the kindness of some unknown friend, I received the January number as soon as it was published. I immediately subscribed, and sewed the first three numbers (Jan., Feb., and March) together and keep them for reading, lending, and for reference, and look upon them as a loving reminder of work and duty. Reader, if you have not subscribed already, do not delay to do so, for delays are dangerous.
JOS. CLARKE.
RICHARD ASBURY
By Richard Asbury
Virginia.
EVER since I embraced the third angel's message I have desired to visit Virginia, my native land, and furnish the people with the great and important truths advocated by our people. Starting from Wisconsin in July last in company with my wife, we arrived in the city of Washington in a few days. While there, I sent to Battle Creek for a box of books, tracts, &c. Arriving at Washington they were forwarded to my address in Virginia. Unfortunately they were lost on the boat burned at that time on the Potomac River (the Wawauset). When I ascertained the fact, I ordered another box, which came safe. I immediately began to scatter the tracts all over the country of my former acquaintance, until I had distributed about fifteen dollars' worth. My plan was to select a small package and loan it to a friend with the understanding that he or she would read it and return the same to me, then get another package, and so on, till all were examined. By so doing, I have kept the entire box of reading matter in the hands of the people, each having a variety of matter without any cost except the trouble of reading.
And now as to the result. As it is in most other places, there are some whose prejudices overpower their judgment. With and for them but little can be done. Yet there are others who like the noble Bereans wish to ascertain whether these things be so. And I am happy to say that quite a number are convinced of the truths advocated by our people.
The name Seventh-day Adventist never was heard by the mass of the people before my visit. The majority of the people are very anxious to hear one of our preachers. Now if it is possible that the general Conference or the Wisconsin Conference can assist in this matter, I, “although single-handed and alone,” desire to bear some humble part in the arrangement, and will bear the expense of some active laborer to and from Virginia, if one can come to call out those who may be willing to receive the truth. Correspond with me at Nomini Grove, Westmoreland Co., Va.