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Review and Herald, Vol. 17, No. 1.

THE BURIAL OF MOSES

Review and Herald

Nov 20, 1860

Publishing Committee · Battle Creek, Mich. · Nov 20, 1860

THE BURIAL OF MOSES.

“And He buried him in a valley in the land of Moab, over against Beth-peor; but no man knoweth of his sepulchre unto this day.” Deut. xxxiv, 6.
By Nebo's lonely mountain, On this side Jordan's wave, In a vale in the land of Moab There lies a lonely grave; And no man dug the sepulchre, And no man saw it e'er: For the angels of God upturn'd the sod, And laid the dead man there.
That was the grandest funeral, That ever passed on earth; But no man heard the tramping, Or saw the train go forth. Noiselessly as the daylight Comes when the night is done, And the crimson streak on ocean's cheek, Grows into the great sun!
Noiselessly as the spring-time Her crown of verdure weaves, And all the trees on all the hills Open their thousand leaves: So, without sound of music, Or voice of them that wept, Silently down from the mountain's crown The great procession swept.
Perchance the bald old eagle On gray Beth-peor's height, Out of his rocky eyry, Look'd on the wondrous sight. Perchance the lion, stalking, Still shuns that hallow'd spot; For beasts and birds have seen and heard That which man knoweth not.
But when the warrior dieth, His comrades in the war, With arms reversed and muffled drum, Follow the funeral car. They show the banners taken, They tell his battles won: And after him lead his masterless steed, While peals the minute gun.
Amid the noblest of the land Men lay the sage to rest, And give the bard an honor'd place, With costly marble dress'd, In the great minster transept, Where lights like glories fall; And the choir sings, and the organ rings, Along the emblazon'd wall.
This was the bravest warrior That ever buckled sword; This the most gifted poet That ever breathed a word; And never earth's philosopher Traced with his golden pen On the deathless page, truth half so sage As he wrote down for men.
And had he not high honor? The hill-side for his pall, To lie in state while angels wait, With stars for tapers tall; And the dark rock pines like tossing plumes Over his bier to wave, And God's own hand, in that lonely land, To lay him in the grave.
In that deep grave without a name, Whence his uncoffin'd clay, Shall break again—most wondrous thought! Before the judgment-day; And stand with glory wrapped around, On the hill he never trod, And speak of the strife that won our life With the incarnate Son of God.
O lonely tomb in Moab's land! O dark Beth-peor's hill; Speak to these curious hearts of ours, And teach them to be still. God hath his mysteries of grace, Ways that we cannot tell; He hides them deep—like the secret sleep Of him He loved so well.

CHRISTIANITY AN INTERNAL PRINCIPLE.

CHRISTIANITY bears all the marks of a divine original. It came down from heaven, and its gracious purpose is to carry us up thither. Its Author is God. It was foretold from the beginning by prophecies which grew clearer and brighter as they approached the period of their accomplishment. It was confirmed by miracles which continued till the religion they illustrated was established. It was ratified by the blood of its author. Its doctrines are pure, sublime, consistent. Its precepts just and holy. Its worship is spiritual. Its service reasonable, and rendered practicable by the offers of divine aid to human weakness. It is sanctioned by the promise of eternal happiness to the faithful, and the threat of everlasting destruction to the disobedient. It had no collusion with power, for power sought to crush it. It could not be in any league with the world, for it set out by declaring itself the enemy of the world. It reprobated its maxims, it showed the vanity of its glories, the danger of its riches, the emptiness of its pleasures.
Christianity, though the most perfect rule of life that ever was devised, is far from being barely a rule of life. A religion consisting of a mere code of laws, might have sufficed for man in a state of innocence. But man who has broken these laws cannot be saved by a rule which he has violated. What consolation could he find in the perusal of statutes, every one of which, bringing a fresh conviction of his guilt, brings a fresh assurance of his condemnation? The chief object of the gospel is not to furnish rules for the preservation of innocence, but to hold out the means of salvation to the guilty. It does not proceed upon a supposition, but a fact; not upon what might have suited man in a state of purity, but upon what is suitable to him in the exigencies of his fallen state.
This religion does not consist in an external conformity to practices which, though right in themselves, may be adopted from human motives, and to answer secular purposes. It is not a religion of forms, and modes, and decencies. It is being transformed into the image of God. It is being like-minded with Christ. It is considering him as our sanctification, as well as our redemption. It is endeavoring to live to him here that we may live with him hereafter. It is desiring earnestly to surrender our will to his, our heart to the conduct of his spirit, our life to the guidance of his word.
The change in the human heart, which the Scriptures declare to be necessary, they represent to be not so much an old principle improved, as a new one created; not educed out of the former character, but infused into the new one. This change is there expressed in great varieties of language, and under different figures of speech. Its being so frequently described, or figuratively intimated in almost every part of the volume of inspiration, entitles the doctrine itself to reverence, and ought to shield from obloquy the obnoxious terms in which it is sometimes conveyed.
The sacred writings frequently point out the analogy between natural and spiritual things. The same spirit which in the creation of the world moved upon the face of the waters, operates on the human character to produce a new heart and a new life. By this operation the affections and faculties of the man receive a new impulse—his dark understanding is illuminated, his rebellious will is subdued, his irregular desires are rectified; his judgment is informed, his imagination is chastised, his inclinations are sanctified; his hopes and fears are directed to their true and adequate end. Heaven becomes the object of his hopes, an eternal separation from God the object of his fears. His love of the world is transmuted into the love of God. The lower faculties are pressed into the new service. The senses have a higher direction. The whole internal frame and constitution receive a nobler bent; the intents and purposes of the mind a sublimer aim; his aspirations a loftier flight; his vacillating desires find a fixed object; his vagrant purposes a settled home; his disappointed heart a certain refuge. That heart, no longer the worshiper of the world, is struggling to become its conqueror. Our blessed Redeemer, in overcoming the world, bequeathed us his command to overcome it also; but as he did not give the command without the example, so he did not give the example without the offer of a power to obey the command.
Genuine religion demands not merely an external profession of our allegiance to God, but the inward devotedness of ourselves to his service. It is not a recognition, but a dedication. It puts the Christian into a new state of things, a new condition of being. It raises him above the world while he lives in it. It disperses the illusions of sense, by opening his eyes to realities in the place of those shadows which he has been pursuing. It presents this world as a scene whose original beauty sin has darkened and disordered, man as a helpless and dependent creature, Jesus Christ as the repairer of all the evils which sin has caused, and as our restorer to holiness and happiness. Any religion short of this, any, at least, which has not this for its end and object, is not that religion which the gospel has presented to us, which our Redeemer came down on earth to teach us by his precepts, to illustrate by his example, to confirm by his death, and to consummate by his resurrection.
If Christianity does not always produce these happy effects to the extent here represented, ithas always a tendency to produce them. If we do not see the progress to be such as the gospel annexes to the transforming power of true religion, it is not owing to any defect in the principle, but to the remains of sin in the heart; to the imperfectly subdued corruption of the Christian. Those who are very sincere are still very imperfect. They evidence their sincerity by acknowledging the lowness of their attainments, by lamenting the remainder of their corruption. Many an humble Christian whom the world reproaches with being extravagant in his zeal, whom it ridicules for being enthusiastic in his aims, and rigid in his practice, is inwardly mourning on the very contrary ground. He would bear their censure more cheerfully, but that he feels his danger lies in the opposite direction. He is secretly abasing himself before his Maker for not carrying far enough that principle which he is accused of carrying too far. The fault which others find in him is excess. The fault he finds in himself is deficiency. He is, alas! too commonly right. His enemies speak of him as they hear. He judges of himself as he feels. But, though humbled to the dust by the deep sense of his own unworthiness, he is "strong in the Lord, and in the power of his might." "He has," says the venerable Hooker, "a Shepherd full of kindness, full of care, and full of power." His prayer is not for reward, but pardon. His plea is not merit, but mercy; but then it is mercy made sure to him by the promise of the Almighty to penitent believers.
The mistake of many in religion appears to be, that they do not begin with the beginning. They do not lay their foundation in the persuasion that man is by nature in a state of alienation from God. They consider him rather as an imperfect than as a fallen creature. They allow that he requires to be improved, but deny that he requires a thorough renovation of heart.
But genuine Christianity can never be grafted on any other stock than the apostasy of man. The design to re-instate beings who have not fallen; to propose a restoration without a previous loss, a cure where there was no radical disease, is altogether an incongruity which would seem too palpable to require confutation, did we not so frequently see the doctrine of redemption maintained by those who deny that man was in a state to require such a redemption. But would Christ have been sent "to preach deliverance to the captive," if there had been no captivity; and "the opening of the prison to them that were bound," had there been no prison, had man been in no bondage?
We are aware that many consider the doctrine in question as a bold charge against our Creator. But may we not venture to ask, Is it not a bolder charge against God's goodness to presume that he had made beings originally wicked, and against God's veracity to believe, that having made such beings, he pronounced them good? Is not that doctrine more reasonable which is expressed or implied in every part of Scripture, that the moral corruption of our first parent has been entailed on his whole posterity; that from this corruption (though only punishable for their actual offenses) they are no more exempt than from natural death?
We must not, however, think falsely of our nature; we must humble, but not degrade it. Our original brightness is obscured, but not extinguished. If we consider ourselves in our natural state, our estimation cannot be too low; when we reflect at what a price we have been bought, we can hardly over-rate ourselves in the view of immortality.
If, indeed, the Almighty had left us to the consequences of our natural state, we might, with more color of reason, have mutinied against his justice. But when we see how graciously he has turned our very lapse into an occasion of improving our condition; how from this evil he was pleased to advance us to a greater good than we had lost; how that life which was forfeited may be restored; how by grafting the redemption of man on the very circumstance of his fall, he has raised him to the capacity of a higher condition than that which he has forfeited, and to a happiness superior to that from which he fell—what an impression does this give us of the immeasurable wisdom and goodness of God, of the unsearchable riches of Christ.
The religion which it is the object of these lines to recommend, has been sometimes misunderstood, and not seldom misrepresented. It has been described as an unproductive theory, and ridiculed as a fanciful extravagance. For the sake of distinction it is here called, The Religion of the heart. There it subsists as the fountain of spiritual life; thence it sends forth, as from the central seat of its existence, supplies of life and warmth through the whole frame: there is the soul of virtue, there is the vital principle which animates the whole being of a Christian.
(To be continued.)

ANOTHER PRINCE.

We have enjoyed the visit of the Prince of Wales, he has come and gone, and it would now be well for us to remember that another great personage—another Prince has announced that He will make his appearance among us. He has already appeared once—but although his coming and the manner of it was minutely described, yet he was unknown and rejected. But when he comes the second time, it will be for a different purpose.
A brief comparison between the visit of the Prince who has just left us, and that of Him for whose coming all those look who love his appearing, may not be uninteresting or unprofitable.
1. From the first announcement that the Prince of Wales would visit us, all classes of persons were looking forward to the event with pleasure, anxiously anticipating his arrival. It was the theme of convocation to the exclusion of much else that at other times was useful and desirable. Not so, however, in relation to the Prince of glory. It has been announced by men, by angels, and by himself, and yet many do not even believe it, many more do not even desire it—but few love to hear about it, and but here and there one who is really looking for it.
2. Our young English Prince came accompanied with only a few of the English Court. A small staff only were in attendance, but when Prince Emanuel comes, he will appear seated upon a great white throne—he will be accompanied with the heavenly host, bright shining angels will escort Him down the parted skies, while his coming will also be accompanied with the voice of the archangel and the trump of God.
3. Many who were anxious to see the Prince of Wales failed to do so. Many there will be who would fain turn their eyes away from the Prince of glory. But they cannot—every eye shall see him; and they also that pierced him. Every grave will be opened and the sea will give up the dead which are in it, and before Him will be gathered all nations.
4. Those who are presented to Royal Highness at Levees must be dressed according to certain styles prescribed. So also when the Lord Jesus Christ shall be revealed, those only will be presented to Him who are "clothed in the fine linen, which is the righteousness of saints." All others will be excluded. Costly apparels of earth's fashions, with ornaments of jewelry, and the finest diamonds of India will be of no advantage in that day. Lazarus in rags, if a humble Christian, will stand a far better chance than wicked Dives in purple and royal apparel. The saints alone will be brought near. Their garments are all provided without any expense to themselves—they will have robes washed and made white in the blood of the Lamb. They will be presented "without spot, or wrinkle, or any such thing." They will be all glorious within, their clothing of wrought gold; they shall be brought unto the King in raiment of needle work. Many who have not only been shut out from royalty here, but of some for lower ranks in life, will there be honored with a near approach to the King of kings, and be permitted to feast their raptured eyes upon his resplendent beauties and glories forever.
5. On occasions of royal visits now, it is common for a very few to receive some special marks of honor, such as knighthood, or some similar token. When the Head of the church shall come, a great multitude will be kings and priests unto God, and they will reign forever and ever. They will be crowned with glory—God himself will bestow these crowns upon them. Thousands and thousands who are despised and poor while here, who toiled hard for bread—and like their Master had not where to lay their heads—they were pilgrims and strangers, but they are sons and heirs of God, and with the songs of angels and the loud hallelujah of the heavenly world, shall take possession of the kingdom prepared for them from the foundation of the world.
6. The Prince of Wales came to our shores only on a visit. The excitement of the occasion is subsiding, things will settle down as before. When the Lord shall be revealed from heaven in flaming fire, attended by the heavenly host, it will be to judge the world in righteousness. He will justify his providences, vindicate his slighted honor, acknowledge and reward his saints, and punish the world with everlasting destruction from the presence of the Lord and from the glory of his power. All classes mingle together in the demonstrations made on the occasion of the visit of the Prince of Wales. The Lord Jesus will separate the righteous from the wicked, one on his right hand, and the other on his left. Among those on his right hand will be his servants and loyal subjects, those who have loved and obeyed his laws—who have been subject to his government, rallied to his cross, and fought the bloodless battles of his kingdom. His anointed ones will be near him. There will be the mothers in Israel—the daughters in Judah; the men and the women who have been willing to forego the follies and the pleasures of the world for the sake of their Lord. What a glorious day it will be for them! Many whom even the lowest officials in attendance on the Prince would not recognize, will occupy a high and noble position on the right hand of the Judge, while on the left will be many of the rich, and the noble, and the great. All the proud, and all that do wickedly will be there: hypocrites and unbelievers will be among that number. Many whose iniquity has been hidden, whose deeds of sin have been in the dark, will there have their transactions dragged to light. No position will screen them from justice.
Great preparations were made for the coming of the Prince. What preparations are you making for the coming of the Son of God? Are you casting away the rags of your own righteousness, and being clothed with the righteousness of Christ? Are you cleansed from all sin in his precious blood? Are you born of the Spirit of God, made a new creature and adopted into his family? None but children can be heirs to his kingdom. Do you long to see "Him whom God hath highly exalted?" Will your enraptured vision feast upon his glorious person, while your whole soul is wrapt up in admiration of his excellencies? O, remember that "He that shall come, will come, and will not tarry." And how awfully miserable will be the condition of those who have neglected their souls' salvation for the lying realities of earth, and who wake not up to their eternal loss until it is forever too late! Too late!—St. John, N. B., Religious Intelligencer.

THE CHURCH AND THE SLAVE TRADE.

By Harriet Beecher Stowe

BY HARRIET BEECHER STOWE.
[THE complicity of the American churches with Slavery, and now with the Slave trade, is shown in the following article, which we copy from the Independent. The reader will remember as he reads, that among the fearful items of great Babylon's merchandise are enumerated "slaves and souls of men." Rev. xviii, 13.—ED.]
There are cases where not to speak is a strong form of assertion—not to condemn is to approve. When a great moralquestion is made a test-question before the public mind, or a great evil is threatening to spread in a community, and any body of men professing eminently to be the representative men of Christianity, decline publicly and clearly to express any opinion about it, this want of assertion is immediately received by the powers of evil as the strongest affirmation.
The history of the Slavery question has been such a constant history of such instances, among different religious bodies professing to represent the Christian church, as to give rise to more unbelief in Christianity as a practical working force, than any other one cause. Two marked instances of this kind have lately occurred. The Episcopal Convention of New York, and the American Board of Commissioners for Foreign Missions in Boston, being importuned, have refused to testify against an inhumanity the most loathsome and horrible that ever defaced human history—the Slave trade.
Nor can it be pleaded in excuse that this is a by-gone and obsolete kind of wickedness—since it has come back on us like the demoniac with seven other spirits more wicked than itself. It is computed that a slave-ship leaves the port of New York every week fitted out for this infernal traffic—to say nothing of what is done in other ports. It is known that officers appointed by Government to prevent this horror are constantly bribed into connivance, and that these floating hells, with their living cargoes of horror and despair, are riding the waves with the connivance if not by the money of men who hold seats in our churches and profess to be Christians.
The very refusal to testify, shows how the poisonous roots of the cancer have spread in the so-called Christian church. A few years ago, who was offended with denunciations of the slave-trade? Nobody! That was "given up to Satan"—and the cheap rhetoric of those who defended slavery expended itself in valiant abuse of the slave-trade. It was as lawful a subject of abuse as Nebuchadnezzar, or Amaziah, or Jehoram, or any of the Old Testament sinners whose transgressions afford such splendid targets for those who wish to avoid personalities in their own times. But the same arguments which demoralized the conscience and frittered away the moral sense in regard to bearing testimony against slavery, hold equally good against the slave-trade—and that is beginning to be understood. All evil is logically connected, and will invariably run in its immutable sequences. There is no abomination that can be mentioned or can be conceived which might not be suffered to gain ground in a community by steadily pursuing the same course that the American church has done about slavery.
It has come now to be delicate ground to talk against the slave-trade; and Christian bodies, instead of speaking in thunder, piously shut their eyes and give thanks that so very embarrassing a topic has not been suffered to divide the hearts of brethren, or interrupt the rejoicings of a solemn jubilee to commemorate the triumphs of Christianity.
It is a delicate matter, it appears, for a Board of Commissioners for Foreign Missions to condemn the setting on fire the villages of the heathen, and seizing the inhabitants—driving them in herds to the seashore, and stowing them, for a long voyage, with only the room allowed by a coffin;—the sweat, the filth, the pantings, the loathsome diseases, the daily throwing overboard of the dead, the after procession of sharks, who complete the work of fear, agony, and despair;—all this, it appears, is in some way such delicate and controverted ground, that to express an opinion about it might be a disturbing element among Christian brethren. What is the use of sending a gospel to Dahomey that does not remonstrate against such horrors in New York? If there is not power enough in what we profess to prevent civilized, Christianized, church-going people from sinking into these abysses of barbarism, what do you expect to make of the Hottentots? If the salt hath lost its savor, wherewith shall it be salted?

TEACH THE WOMEN TO SAVE.

THERE'S the secret! A saving woman at the head of a family is the very best savings-bank yet established—one that receives deposits daily and hourly, with no costly machinery to manage it. The woman who sees to her own house, has a large field to save in. The best way to make her comprehend it, is for her to keep an account of current expenses. Probably not one wife in ten has an idea how much are the expenditures of herself and family. Where from one to two thousand dollars are expended annually, there is a chance to save something, if the attempt is only made. Let the housewife take the idea, act upon it, and strive over it, and she will save many dollars—perhaps hundreds—where before she thought it impossible. This is a duty—not a prompting of avarice—a moral obligation, that rests upon the woman as well as the man.

FAITH.

MOREOVER, faith secures our victory over the evil influences which beset us, by causing the world to appear as it really is. Oftentimes it appears otherwise. It assumes an undue attractiveness and importance; and then we are tempted to love it, and grasp it. But faith strips it of its tinsel and glitter, and exposes its deceitfulness and absolute nothingness. When the eye of faith is undimmed, and the Christian, from his proper elevation, looks down upon the honors, riches and pleasures of earth, how fade they into insignificance! "To him who has ascended a mountain, the inequalities of the valley are all reduced to a plain; the men who are seen here and there hurrying through the rounds of business and pleasure, appear like so many children, and their thousand cares, their joys and sorrows, seem like so many childish vanities. So the Christian, in the exercise of faith, looks upon those things which formerly engaged his attention with comparative indifference. Riches, honors, pleasures, all appear unworthy of supreme regard; the elevations which men toil to reach, look petty and insignificant; the anxieties and fears with which they distress themselves, seem unworthy of one in whose behalf God himself is enlisted, and who has in sure reversion an eternal weight of glory."
So also does it effect this by bringing into close proximity the world to come. Heaven is near when we have strong faith. This telescope of the soul presents our blessed inheritance with wonderful distinctness. We seem verily to hear the "echoes of its rapturous songs;" and are ravished at beholding the glories of the King Immortal,—the majesty of his person, and the magnificence of his retinue, the myriads of joyful, shining ones that bask in eternal light, and the unfading crowns, and harps of gold, and surpassing glory, that shall be ours when we join the blessed company.
What becomes of earth when we have such a view of heaven? Does it longer fill the mind, and draw upon the affections? Glow-worms are bright in the absence of the sun; but when the great luminary lifts himself into view, glow-worms, and moon, and stars disappear! So does our future glorious abode, as seen by the eye of faith, shine into darkness all the brightest objects of sense. Living in the world, by faith we live above the world. We trample it beneath our feet. We are neither elated by its prosperity, nor crushed by its adversity. Smiles, caresses, pleasures,—perils, persecutions, sword, nakedness,—none of these things move us, trusting in the Lord, and dwelling in perpetual light:
"As some tall cliff, that rears its awful form, Swells from the vale and midway leaves the storm— Though round its breast the rolling clouds are spread, Eternal sunshine settles on its head."

THE RIGHT SIDE OF FIFTY.

It is said of the humble Mr. Venn, in one of his excursions to preach for the Countess of Huntington, that he fell in company with a person who had the appearance of a parish clergyman. After riding some time together, conversing on different subjects, the stranger, looking in his face, said:
“Sir, I think you are on the wrong side of fifty.”
“On the wrong side of fifty!” answered Mr. Venn, “No, sir, I am on the right side of fifty.”
“Surely,” replied the clergyman, “you must be turned of fifty.”
“Yes sir,” added the Christian veteran, “but I am on the right side of fifty, for I am nearer my crown of glory.”
Happy that person who can thus feel; who has the right to believe he is nearer his crown of glory. How feelings like these would cause us to rejoice as year by year passes away, and our salvation becomes nearer.

The Blessing of Friendship

NEANDER thus quotes Chrysostom, of “true friendship:” “If thou namest a thousand treasures to me, none is of so much worth as a genuine friend. Let us first of all say what high joy friendship insures of itself. The communion of souls gives overflowing joy. I speak of genuine friends who are one soul, ready to die for another. Do not suppose, when you think of those persons who are commonly called friends, that what I say is contradicted by such. Whoever has such a friend as I have described will understand what I say. If he sees him daily, yet that is not enough. He prays on his behalf what he prays for himself. I know one who requested pious men first to pray for his friend and then for himself. So great a blessing is a friend, that we love a place and a time on account of our friend. If we often come without friends to the same place we weep, for we recollect the day on which we there met with our friends. I speak of spiritual friends, our love to whom surpasses all things. Such an one was Paul. 1 Thess. ii, 8. Thus we ought to love with glowing hearts. Do not name to me the present time. This with other things, this blessing also has departed from us. Think of the apostolic times: and I will not say, think of the most distinguished, but only of ordinary believers. All were of one heart and of one soul. It was imparted to every one as he had need. There was then no meum and tuum. This is friendship when a person does not reckon his own as his own, but as if it belonged to his friend; a friend will not rule or command, but rather be thankful when the other commands him to do anything. He would rather show some kindness to the other than receive kindness from him; for he loves, and feels as if he had received no satisfaction to his propensity to love. Friendship conceals its good deeds. The friend would not hold the other as a debtor, but appear himself as a debtor. Friendship is a plant of heaven.”

M. E. Church South

M. E. CHURCH SOUTH.—Dr. L. M. Lee, Presiding Elder of Norfolk District, Va., Conference, a district which includes part of the eastern shore of Maryland, writes 14th June, to the Nasville Advocate:
“I may only say, the citizens, assuming it as a right for self-protection, have been notifying the Northern ministers that they will no longer be allowed to preach in the territory, and have constrained them to close their churches. . . . This is deplorable; but it is only a foreshadowing of what may possible prove a general movement along the whole line of the border.”

WHERE SHALL WE CIRCULATE?

By Editor

EVERYWHERE. In all places. Why not? We design to have something in the REVIEW which will benefit all classes: some reproof for every known sin; some exhortation profitable for all to follow. We desire to have the REVIEW find its way into every Christian family, and search out every honest heart. Wherever there is a person who gives evidence that he loves the Lord Jesus; wherever there is one who in reality, as well as profession, is willing to take the Bible and the Bible alone as his rule of faith and practice; wherever there is one who is willing to take his stand unflinchingly upon the word of God, and treat with its deserved contempt and scorn any tradition that may have insidiously crept in to subvert that word; wherever there is one who is seeking for the old paths, and desiring to walk therein regardless of the course which the multitude may take,—there the REVIEW should circulate. We have confidence to believe that there are even more than "seven thousand" of such, who have not yet in heart "bowed the knee to the Baal" of tradition. Be on the look-out for such; and wherever you find them bring them in contact with the REVIEW and with the published expositions of present truth. Let the light blaze full upon them; and you will see your efforts rewarded by an increasing rally around the standard of truth. And will not this be reward enough? Yes; enough for all those who love and labor for the truth for the truth's sake.
Our subscription list was very encouragingly increased during the last volume; but each succeeding volume should be an advance upon any that has gone before. Let each then do what they can in this respect for volume seventeen, remembering that nothing marks the prosperity of a paper more than an increasing list of subscribers, and that nothing inspires the hearts of its conductors with more zeal and courage, than to see its testimony spreading and to receive new and numerous calls for its weekly visits.
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