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Review and Herald, Vol. 28, No. 11.

Are They Blind?

Review and Herald

Aug 14, 1866

The Seventh-day Adventist Publishing Association · Battle Creek, Michigan · Aug 14, 1866

Are They Blind?

As we look over the columns of the popular religious newspapers, their apparent blindness to the true state of the nations of the world is astonishing. Their loud boasts of the increasing strength and popularity of this and that denomination, with their glorious prospects for the future on account of the peaceful state of the world, leads us to wonder if total blindness has fallen upon them.
Writers for the secular press, however, having no particular theory to uphold, or else more willing to deal fairly with their readers, are constantly calling attention to the fearful state of things among the great powers of earth.
The following article, clipped from a popular illustrated newspaper, contains so much sound Advent doctrine that it will be of interest to the readers of the Review.
W. C. GAGE.

IS THIS THE NINETEENTH CENTURY?

Is this the first decade of the last half of the nineteenth century? Is this the eighteen hundred and sixty-sixth anniversary of the inauguration of the Christian era, and of the birth of Him who was to bring "peace on earth and good will toward men?" Has our boasted civilization and our religion, after all, resulted in what we see around us?—Nine-tenths of the Christian world in open war, or breathlessly awaiting the dread moment when "Red Battle" shall stamp his foot? Have all our improvements in locomotion, in transmission of intelligence, production and exchange of commodities, only resulted in giving concentration, strength, and deadly effect to the worst and most malignant passions and faults of our nature?
So it would seem! We repeat, nine-tenths of theso-called Christian world are in arms, or may, at any moment, be engaged in deadly strife. Not two years have elapsed since the dominating nation of the Western World closed the most terrific and bloody contest known in the annals of mankind. How stand her neighbors on this continent now? Canada feverish and unsettled, after the first onset of a subtle and persistent foe; Mexico, the theatre of a prolonged and implacable struggle; Chili, Peru, Bolivia and Ecuador struggling against a monarchical enemy; Brazil, with the Argentine Republic, and Buenos Ayres in an unequal contest against Paraguay; Jamaica still smelling of slaughter; the embers of revolution not yet cold in Hayti and San Domingo!
In Europe, Austria, with all her dependencies and her sympathizers in the Germanic Confederation, arrayed against Prussia and Italy; France silently arming in view of eventualities apparent to every mind; Russia and Turkey confronting each other in the Principalities, and threatening a conflict that must drag England into another war, which may re-light the fires of insurrection in India; Ireland under military rule, and heaving with revolution; Spain involved in a struggle in South America and racked by dissensions at home!
Are all these omens, these throes, these prospective and actual conflicts, portents of "Armageddon?" Can Christian, philosopher, or statesman reconcile all these conditions and fearful actualities with the theory or principles of religion and civilization? Are these terms only empty and cant phrases for bad men and charlatans to play and juggle with? Can this really be the nineteenth century? Is this the fruition of the gospel preached on the Mount? Or are we, in spite of its instructions and injunctions, savages as before, with only improved faculties for murder?

"Cursed be Canaan."

In the Chicago Tribune of March 13, 1866, appeared an article on this subject, which a brother has sent in for our consideration. From it we make the following extract:
"The imprecation uttered by Father Noah, upon his recovery from his intoxication, has been a relief to many troubled consciences, who found no comfort in the golden rule or in Christ's gospel of deliverance to them that are bound. The Declaration of Independence asserts the equal rights of man; the whole voice of modern civilization enforced the demand, and our own consciences cannot but approve it. But did not Noah decree that the sons of Ham should be slaves? and is not the negro a son of Ham? and shall we, in the face of such a law, recognize him as a man and as a brother?
"We love the Bible, because we consider it the great charter of the rights, as well as the gospel of the hopes of man, and we should be sorry to find in it a command that Mississippi should enslave her black children, or that we should deny the rights of men, who have fought by our side, and have astonished friends as well as foes by so many proofs of equal manhood. But what answer shall we make to the command? We answer,
"1. That no man can prove that the negro is a son of Ham. The sons of Ham whom we are able to identify by the light of scripture—the old Babylonians, Ethiopians, Egyptians, and Phoenicians,—were not negroes, but Caucasians like ourselves, and distinguished from the negro race by the same wide and permanent physical characteristics which distinguish us.
"2. Noah did not curse the sons of Ham. The imprecation reads: 'And he said, cursed be Canaan; a servant of servants shall be he unto his brethren. And he said, blessed be the Lord God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem and Canaan shall be his servant.' Only Canaan, then, among the sons of Ham, is under the curse, and the Canaanites were certainly not negroes.
"We may say further, that, interpreting the prophecy by its fulfillment, it does not entail personal slavery. The days of slavery are almost done, and the Canaanites, and indeed all whom we can recognize as sons of Ham, have furnished far less than their proportion of slaves, and far more than their proportion of masters. Sodom and Gomorrah were full of wealth as well as of lust, until their sudden destruction. The other tribes of Palestine continued rich and strong till the Hebrew invasion swept them away; and the Hebrews, with this curse in their hands, were commanded to destroy them—not to keep them as slaves. There remained of the sons of Canaan, 'Sidon, his first born,' the Phoenicians, the rich merchants of Tyre and Carthage, in whose hands for centuries was the trade and the wealth of the world. They were no poor hunted barbarians of the Guinea coast. They were the slave-traders and the slaveholders. They sold the Hebrew sons of Shem to the Greek sons of Japheth, and the Greeks to the Hebrews, but were themselves slaves to neither.
"This may be sufficient for an answer to those who are accustomed to urge this text. If we cannot show that the negroes are sons of Ham; nor that the sons of Ham are under the curse; nor that the curse entails personal slavery, we shall not recognize it as requiring our people to keep the men who have helped to save our nation, under the heel of those who have tried to destroy it.
In the same paper of March 15, appeared the following from Wm. S. Speer, in explanation of the imprecation of Noah upon Canaan:
"Editor Chicago Tribune :
"SIR—In your issue of the 13th, I find an editorial of singular interest under the above caption. You are clearly right in excluding from the prophetic curse, Ham and all his posterity, excepting only one son, Canaan; and in asserting that Canaan was not a negro, nor the ancestor of negroes. I agree with you that the prophecy rightly interpreted does not import, nor by its fulfillment, does it entail, personal slavery under Shem as a master.
"And, now, sir, will you allow me to explain what the text does mean? The explanation is easy and shall be short. Three preliminary points stated, the exposition will be clear.
1. Moses wrote the book of Genesis while leading the children of Israel through the wilderness, to encourage them to go up and possess the land promised to their fathers, by detailing the history of their ancestors in one unbroken lineage back to Adam. Almost everything is excluded from the book of Genesis except what was of especial interest to the Jews as a people. We shall see immediately that this "cursed be Canaan," was in reality a national enrichment and blessing to the Jews.
"2. The phrase 'a servant of servants shall be he unto his brethren' means that his brethren should themselves be servants and that he should serve them while they were serving others. I have myself seen servants of servants. While I was Consul at Zanzibar, I had in my employ as a spy, one of the Sultan's bought servants who himself owned ten slaves. At Quilimane there lives a Portuguese master named Azevedo, who owns a slave that owns 500 slaves.
"3. I take it that Canaan in the fulfillment of the prophecy must be interpreted of the descendants of Canaan—the Canaanites who dwell in Palestine.
"Now it is a fact that, while the children of Israel were serving the Egyptians (215 years) the Canaanites were building cities, improving farms and gardens, planting orchards, and vineyards in Palestine, for the said children of Israel then serving in bondage. And thus the prophecy was fulfilled to the letter as to Shem.
"For this obvious interpretation of this celebrated text, candor requires me to state that I am indebted to Ovid Butler, of Indianapolis, well known as a pioneer Abolitionist, a sterling patriot, a Christian gentleman, and one of the best thinkers in the West."

It Shall be Well With Thee.

"Say ye to the righteous that it shall be well with him." Isa. iii, 10.
It shall be well with thee, Oh! faint and weary pilgrim, Toiling and struggling up the heavenly way; Fear not! the clouds that loom so frowningly above thee, Will break, and thou wilt see the perfect day.
It shall be well with thee; tho' storms may thickly gather, And rudely sweep across thine anguished soul, The Lord hath said "he chasteneth whom he loveth," We reach thro' Sorrow's gate the heavenly goal.
It shall be well with thee; tho' Death's rude hands have gathered The fairest flowers that in thy garden grew, The heaven-born soul leaps upward at its calling, And they shall bloom in Heaven, for thee anew.
It shall be well with thee; for thro' the glim'ring darkness, The glad light streams from th' Eternal Shore, "In that bright land," the Lord saith to the righteous, "It shall be well with thee forevermore."

A Resolution---Amendment Offered.

By R. F. Cottrell

"Resolved, That the favorable indications now manifest in the religious, moral, and political world, give promise of the great enlargement and purification of the Christian church, and speedy triumph of truth, and call loudly upon all who love our Lord Jesus Christ, to consecrate themselves more heartily and entirely to the promotion of these beneficent ends."
Thus reads the eighth resolution of the Seventh-day Baptist North-Western Association, passed at their meeting in June, 1866.
On reading this resolution, the inquiry arises, What are these "favorable indications" which they see? In the religious world, extensive revivals and numerous conversions are reported. But what are men being converted to? Is the standard of Christian morality being elevated? Are churches and converts coming up to the standard of Bible morality and holiness? No; they can go to the baptismal basin, and from that to the theater, the same night. There is a form, the power is wanting. Real reformation is opposed by the churches. Any law of God that has become unfashionable, is a dead letter. They do not desire to learn and do the will of God. This is the rule; the inquiries after truth and duty are the exceptions—exceptions rare, extremely rare.
In the moral world, wickedness and crime of the deepest dye, are fearfully on the increase; attesting the truth of the words of the apostle to the Gentiles, "In the last days perilous times shall come." And as to the political world, the nations are angry. War and violence are the order of the day. The mighty men are being awaked, war is preparing, and the last great conflict is at hand, when the wrath of God will be poured out in the seven last plagues. "The nations were angry, and thy wrath is come, and the time of the dead that they should be judged."
What then are the favorable indications alluded to in the resolution? Do you say, slavery in this country is abolished? Wait till the battle on this subject is ended. At a vast expense of blood and treasure, the slaveholder's rebellion has been subdued. But is not the country in imminent peril, that the noble work so bravely begun for the slave will be defeated?
Had the above resolution been passed by a body of Christians, whose standard of morality was perfectly satisfied with the keeping of nine of the ten commandments of God, it would not be so surprising that they could see "favorable indications," in the great rush into the nominal churches of this degenerate age. But what there is in it to favor the "truth," as held by Seventh-day Baptists, is not so easily seen. Their position before the Christian world is that of reformers, like Luther and others in his day. They plead for reform in a vital and vastly important point—a point involving our moral duty to God, even the keeping of the commandments of his moral law. They teach that other churches are living in disobedience to the universal and perpetual law of God. Can it cheer them to see men running into these churches, and imagining themselves safe, because they are connected with those who are nominally Christians, and those who will not themselves heed the law of God and be reformed? Did they see men reforming,coming up to the standard of moral and religious duty, as they view it, it would be natural that they should be encouraged.
Supposing Luther, after laboring two hundred years in his work of reformation, as Seventh-day Baptists have in theirs, had seen multitudes rushing into the Roman church, as our modern reformers see them rushing into the Sunday-keeping and Sabbath-breaking churches of the present day, would he have regarded it as a favorable indication, and an omen of "the great enlargement and purification of the Christian church," and the "speedy triumph of truth?" I think not.
Well, this is a fair comparison to represent the favorable indications in the religious and moral world, as viewed from the stand-point of Seventh-day Baptists. The Bible prophecies of the abounding wickedness and perils of the last days, are being fulfilled. The modern Babylon, holding the traditions of the "mother of harlots," spurns the fourth commandment of God, as written by the finger of the Almighty; but in her intoxication, is dreaming of "peace and safety," and the conversion of the world to her corrupted standard of morality and religion; and while our modern reformers behold her, in fulfillment of prophecy, becoming the "cage of every unclean and hateful bird," they seem to see favorable indications, which "give promise of the great enlargement and purification of the Christian church, and the speedy triumph of truth." This is truly marvelous.
Now if the commandments of God are of no value, and it makes no difference whether men are converted to them, or to the doctrines and commandments of the church of Rome, why take the trouble to keep them? But if it is essential that men should be converted to the obvious truth of God's Ten Words, why not press the subject of reform on all who are in error and disobedience. The Sabbath reform is worth something, or it is not. If it is, why exult in the conversion of men to the fables and doctrines of men, as though they were converted to the truth? If the truth is so lightly esteemed by those who have held it in trust so long, as to be put upon a "dead level" with the opposing doctrines of Romanism, is it any thing strange that its guardianship should be taken from them and be given to a people bringing forth the fruit thereof? Said the Saviour, "The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof."
I offer the resolution amended thus:
Resolved, That the unfavorable indications in the religious, moral, and political world, make the speedy separation and purification of God's people necessary, that they be not partakers of the sins, and receive not of the plagues of nominal Christianity, and that the cause of truth and righteousness calls loudly upon all who love our Lord Jesus Christ, to consecrate themselves heartily and entirely to the work of sounding the alarm, and spreading the light of the commandments of God and the faith of Jesus, in order to save all they can from the awful and irretrievable ruin, into which the corrupt and the corrupters of God's word are about to sink.
R. F. COTTRELL.

The Mother's Victory.

"MARY, dear, will you go up to my room and bring down the china pitcher that stands on the table, near the window?" said Mrs. James to her little daughter, that was busy at play with her large, new doll.
"O yes, mamma; I am glad I can do something to help you." And the child cheerfully laid aside her playfulness, and started with a light, happy heart to do her mother's bidding; but unfortunately, while returning, and only half way down stairs, her foot slipped, and she was precipitated to the bottom.
On hearing the noise, her mother ran into the hall, and seeing the fragments of her beautiful new pitcher scattered on the floor, exclaimed, very impatiently—
"Oh, dear! what a careless girl you are, Mary! What does make you so clumsy? Just see what you've done; you've broken to atoms my nice pitcher I bought only a week ago." Then, without inquiring whether the child was injured by the fall, added in a harsh tone: "Now pick up every piece and carry them away. Come, work spry."
Just at this moment Mrs. Worth, a sister-in-law of Mrs. James, came into the hall, and learning the nature of the accident, inquired in a very affectionate manner—
"Did you hurt yourself much, darling? Let me gather up the fragments."
"No, sister, Betty can do that; but I wanted to teach Mary to be more careful."
Aunt Julia took the hand of the little girl, who stood trembling, while the large scalding tears chased each other down her cheeks, and carried her to her own room near by, and tried to soothe her troubled mind, and ascertain more about her injury. She soon found the little child was suffering from several severe bruises; but the harsh words of her mother had added a deeper pang. By the kind attentions, and gentle affectionate words and manner of Mrs. Worth, her sufferings were in a measure alleviated; but it was long after her usual hour of retiring before she could obtain any quiet rest that night. Several times she would start up from an unquiet slumber, and exclaim in an agonizing tone: "Oh, ma, don't! don't talk so, you hurt me. Oh, you do hurt me so! I did not mean to break it." Then again would rouse up, grasp the hand of her aunt, and say imploringly: "Oh my good aunty, don't leave Mary!" This was heart-rending to Mrs. James, who was constantly in the room, but could do nothing to quiet her darling child; and bitter, indeed, was the reflection to her that her own injustice and unkind treatment had occasioned so much mental suffering to her child, that had always endured any physical pain like a martyr.
Great was the joy of all when at length she sank into a quiet slumber, and especially so to her mother. And it is but justice to her to remark that usually she was a kind and devoted parent, and loved her children dearly, but when excited would occasionally use language which in her moments of reflection often caused her sorrow of heart. She had never learned to govern her temper. That conquest, which of all others is the most sublime and ennobling, she had never gained. Two or three hours had elapsed, and Mary continued to sleep quietly, and Mrs. James inquired—
"Had you not better retire, sister, and try and get some rest? I think Mary will sleep well now."
"Oh no; I dare not leave her a moment. If she should wake, I must be close by; so much will depend on keeping her quiet." So saying, the skillful nurse applied another wet cloth to the temples of the sleeping child. "Oh how grateful I am for your untiring care! I can never repay you for your kindness. I am sure this will be a lesson to me as long as I live. Yes, Julia, I will govern myself in future, and not give way to my excitable disposition. I have one source of trial I am sure you never had, and I often wish I could possess your equanimity, for I sometimes speak harshly to my children, for which I feel rebuked. Oh how gladly would I recall what I said to Mary this afternoon, if it were in my power? But I did not think at the time that she would lay it to heart as she did. I am sure Ellen or Kate would not have minded it near as much, if I had said the same to either of them."
"You must be aware that Mary's disposition is entirely different from that of the other girls; with her remarkably sensitive nature, which renders her susceptible of intense mental suffering, and then, so affectionate as she is, one word of censure, if she is not blameworthy, from one she loves, must cut like a blade of steel. Whenever I meet with children of her temperament, my sympathies are always enlisted for them, and I tremble to think of what they must endure, as parents and teachers usually exercise so little discrimination in regard to the different dispositions of those under their care. They should make this their study, for the discipline which might be proper and even necessary for one child would be entirely wrong for another possessing a different temperament. You will pardon me, sister, if I speak plainly on this subject. I always find that when a mother unites gentleness with firmness, she can, with any child, much more effectually correct a foible and maintain parental authority by mild, persuasive measures than by harsh censure. I make it a rule never to correct one of my children when I am excited, for I must own that I am naturally passionate, although you may have judged me differently. But I have long endeavored to control myself, and not give way to my hasty temper, and if I have succeeded in any measure in this self-conquest, it is owing to Divine aid."
Mrs. James, who was in a state of mind to receive admonition, replied: "Oh that I might be able to overcome my besetting sin! for I realize wherein I have erred;" then, going to the couch of her daughter, and gazing fondly upon her beautiful features, added, with emotion: "Better to have broken all my new and expensive china-ware than to break the spirit of such a lovely and loving child!" Then turning to her friend: "Most cordially do I thank you for your kind and profitable suggestions and timely counsel, and will try to practice accordingly."
The next morning the little invalid awoke much invigorated by quiet rest, and before many hours was able to walk about the room, although her countenance still looked pale and sad; but, thanks to the judicious management and singular tact of her aunt, who was still her constant companion, her mind was diverted as much as possible from her recent troubles, and occupied with something pleasant and cheerful.
One week later, and Mary having nearly recovered her usual health, was permitted to accompany Mrs. Worth to her delightful home, a few miles distant.
It was not long after the occurrence just related before the family of Mrs. James observed quite a change in her deportment, and which became more and more apparent. Not only had she resolved on an amendment, but had carried her resolutions into practice, trusting in him who has said, "My grace is sufficient for thee." But this conquest was not accomplished at once or without many severe struggles; having to wage war, not only with her natural disposition, but with the tyrannical power, confirmed habit. At length the lovely virtues, patience and forbearance, flourished in perennial beauty. Now that mother no longer casts a dark shadow athwart the path of some loved one, but her entire household shares in the genial rays which pervade her own soul, casting a cheerful, inspiring influence on all around. Verily, "Better is he that ruleth his spirit than he that taketh a city."—Sel.

Religious Excitements and Insanity.

THE recent annual report of the superintendent of the Canadian Insane Asylums contains, among other interesting matters, a tabular statement showing the number of inmates of the asylums furnished by the leading churches of the Province. The figures stand thus:
Members.
Church of Rome, one lunatic for every....... 626
English Church “ “ “ “ “............ 657
Presbyterian “ “ “ “ “............ 719
Methodists “ “ “ “ “ ............1,260
This table should correct the impression, which obtains in some quarters, that revivals of religion and earnest religious experience are conducive to insanity. The Methodist Church, in which these most abound, furnish the least comparative percentage of the insane; while the Roman Catholic Church, which is the most carefully wedded to formal and ceremonial worship, furnishes the largest percentage. The report shows conclusively, what the most careful observers have long believed, that while great religious excitements may sometimes lead to insanity, they more frequently act as a preventive, proving a safety-valve to many a constitution. The report might have urged, if it had considered the question in all its bearings, that troubled consciences have much to do as causes of mental derangement; that earnest, practical piety—that which is accompanied by the richest testimonies of the Spirit—brings quiet to the conscience, and peace to the soul: and, therefore, that such piety—and, more remotely, the services which lead to it—must exert a most salutary influence upon the mental constitution. — Christian Advocate.

Report of the Maine Central Quar. Conference.

THE Maine Central Quarterly Conference commenced, according to notice, at the Town House in Rome, Thursday, June 14th, at five o'clock P. M. We had a social meeting. Interest fair.
Friday, June 15th. Met at nine o'clock for social meeting, which continued through the forenoon. Interest not very good. At one o'clock P. M., preaching by L. L. Howard, from Jude 3,—"Earnestly contend for the faith which was once delivered unto the saints." Bro. Howard spoke nearly an hour, showing who the saints were, what the faith was, and that it embraced the coming of Christ, the resurrection of the dead, and the inheritance of the saints. It was heart-cheering indeed.
Met at 5 o'clock P. M. for prayer and social meeting. We listened to some good exhortations from the brethren and sisters. At the close of the meeting to-day, Bro. Howard stated that Bro. D. M. Hanscomb was very sick, and that it was best to take up a collection for him. Fifteen dollars were contributed, and sent to him. Bro. Hanscomb has since died.
Saturday. June 16th. Met at 8 o'clock for social meeting. Interest not very good. At half-past ten A. M., preaching by Bro. Wm. H. Blaisdell, from Matt. xxiv, 3. The brother had much liberty in presenting to us the signs of the coming of the Son of man. At 1 P. M. we met again and listened to a sermon from Bro. Charles Parsons, from 1 John iv, 16,—"God is love." The Bro. spoke from a full heart. May his admonition be long remembered. At 5 o'clock P. M., preaching by Bro. H. B. Sevey, from Eph. iv, 4. The brother spoke with much freedom, showing the unity that should exist between the followers of Christ. After the sermon, there were several exhortations, which were not very harmonious. The winds of discord seemed to be let loose. Christ was not much glorified.
Sunday 17th. Prayer meeting at 8 o'clock. Interest good. Twenty-five spoke of their hope, and meant to be better Christians. The house not being large enough to hold the congregation, we repaired to the grove, and listened to a sermon by L. L. Howard, from Rev. vii, 1. The discourse was both instructive and encouraging. It was replete in historical facts and dates. In the afternoon, we listened to a very able discourse from Bro. H. B. Sevey, from Rev. vi, 7,—"And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see."
After the sermon, the Conference chose Bro. H. B. Sevey, President, Bro. Wm. A. Knight, Secretary.
Voted, that a report of this Conference be published in the World's Crisis and Herald and Review.

Mississippi.

By Editor

ASSAULT UPON REV. J. P. BRADWELL.

MURDER OF LIEUT. BLANDING.

The following slip is sent us from the office of our Dist. Sec. at Cincinnati.
"Rev. J. P. Bardwell, agent for the American Missionary Association in Mississippi, was lately enticed into a law office in Grenada, Miss., and set into by a ruffianly crowd that gathered in the street, in open day. This missionary to the freedmen could get no reason for the choking and beating which they proceeded to administer, except that he was working for the 'niggers.' The Bureau agent, Lieut. Blanding helped him wash the blood from his face and advised a complaint to the Mayor. On reaching the Mayor's office, Mr. Bardwell found that the man who had led the crowd, and beaten him, had already been before the Mayor, made complaint against himself, and paid the fine of ten dollars imposed by his Honor, and was ready for more work at the same price. Three days after, Lieut. Blanding, agent of the Bureau, was attacked on the street, shot three times, and died in twenty-four hours.
May 4th. Mr. Bardwell wrote from Jackson :
"I hoped the shooting of Lieut. Blanding would have a tendency to quiet the ruffians, for a time at least, but it seems otherwise. While Lieut. Blanding lay dying, a committee of citizens waited on Capt. May, Sub-Com. of Freedmen's Bureau, telling him that the teachers, must leave town. He told them that the teachers were not Government employees, and he had no control over them. With this committee came a Com. of condolence and also the information that if he did not leave he would be shot next. The man with whom the teachers boarded is threatened with prosecution for stealing cotton, cattle, &c., and of course, if he is prosecuted, they will convict him of any crime they choose."
The purpose evidently is to drive away every friend of the colored man, from the South, not only the missionaries and teachers, but every one who would lift up a voice for the poor and lowly. Whether this effort succeeds or not, depends, under God, upon the action of our General Government. If such scenes are permitted to pass unrebuked, the whole South will be overrun by violence worse than ever before, and no faithful friend of God or man will be able to abide there. At last dates, it seemed probable that our teachers would leave.—Am. Missionary.

Hymn to Christ on the Cross.

By Bernard of Clairvaux

By St. Bernard of Clairvaux.

Born A. D. 1091. Died, 1153.

HaIl thou Head! so bruised and wounded, With the crown of thorns surrounded, Smitten with the mocking reed, Wounds which may not cease to bleed, Trickling faint and slow. Hail! from whose most blessed brow None can wipe the blood-drops now; All the flower of life has fled; Mortal paleness there instead; Thou, before whose presence dread, Angels trembling bow.
All thy vigor and thy life Fading in this bitter strife; Death his stamp on Thee has set, Hollow and emaciate, Faint and drooping there. Thou this agony and scorn, Hast for me, a sinner, borne, Me, unworthy, all for me! With those signs of love on thee, Glorious face, appear!
Yet, in this Thine agony, Faithful Shepherd, think of me! From whose lips of love divine Sweetest draughts of life are mine, Purest honey flows. All unworthy of Thy thought, Guilty, yet reject me not, Unto me Thy head incline, Let that dying head of Thine In mine arms repose!
Let me true communion know With Thee in Thy sacred woe, Counting all beside but dross, Dying with Thee on Thy cross;— 'Neath it will I die! Thanks to Thee with ev'ry breath, Jesus, for Thy bitter death; Grant Thy guilty one his prayer, When my dying hour is near, Gracious God, be nigh!
When my dying hour must be, Be not absent then from me; In that dreadful hour, I pray, Jesus come without delay, See and set me free! When Thou biddest me depart, Whom I cleave to with my heart, Lover of my soul, be near, With Thy saving cross appear, Show Thyself to me!

No Sabbath.

By Editor

No-Sabbath men occupy the most unfortunate position of any class upon the Sabbath question. Those who believe in a Sabbath after six days of labor, but vary from the day which God has designated, have only the Scriptures against them; but those who hold that there is no Sabbath at all, not only have the Scriptures, but the whole scientific world, in irresistible array against their stultified creed. The physiological argument is of course equally satisfied by any day of rest regularly recurring after six days of labor; hence the following thoughts on the weekly cycle, though written from a Sunday standpoint, are just as crushing against the no-Sabbath falsehood, as though written in favor of the true Sabbath. We extract it from an article in the last number of the Herald of Health.

THE WEEKLY CYCLE.

Binding laws always grow out of a natural need. They simply announce a law of nature. With modifications, this will be found true of all laws whatever. The strongest statement ever made of this truth was that astounding intuitional reply of Frederick Douglass to Daniel Webster. Webster had said: "It is useless to re-enact the laws of God." "But I tell the gentleman," said Douglass, "that IT IS USELESS TO RE-ENACT ANY OTHER!" A more crushing answer was never made.
The institution of the Sabbath—that is, of a rest-day, is one of the best known illustrations of this doctrine. If it could be shown that the weekly day of rest were physiologically unnecessary and useless, it would be impossible to enforce its observance by law, and to preserve its respectful regard in religion. But exactly as the body runs down all day to be wound up at night, just so it runs down a little more each of six days, to be wound up on Sunday. Any other day would do. Clergymen, for whom Sunday is the most laborious day—and a very exhausting one it is—commonly take Monday for their Sabbath. If they take no Sabbath, they will come a good deal sooner to their long rest. Monday is the best day for them. A minister ought no more to do business on Monday than a deacon on Sunday. On the whole, human beings are so made that a total rest from hard work one day in every seven is just the cyclical arrangement necessary to make the most of life, under present circumstances.
We need not here argue the general question of a Sabbath. The demonstration has been made complete over and over again, for both man and beast. Dr. Smith's experiments showed, however, in medical corroboration of the established belief, that, as a regular rule, pulsation increases and respiration decreases in speed all the week, returning promptly through Sunday's rest to the proper rate on Monday. These movements of course show declining strength and increasing effort from Monday to Saturday.

Universalism.

By Editor

A BROTHER sends us the report of a Universalist Conference taken from the Cleveland Leader, containing a synopsis of a Universalist sermon, which he suggests that we notice. The speaker's text was Prov. xi, 31: "Behold the righteous shall be recompensed in the earth, much more the wicked and the sinner."
There are many texts, of which this is one, which become invulnerable in the hands of Universalists, when the popular view of the conscious state of the dead, and the immortality of the soul, and the place of rewards and punishments is once granted. But let the scriptural view of these points be taken, and these fall from their hands as powerless as straws.
Take the text above quoted, and it is seen at once when and how it has its application, when we look at the scripture facts that rewards and punishments for the human race are all future; that the wicked receive their recompense or punishment when they are raised up on this earth at the end of the 1000 years, and come up around the camp of the saints, the New Jerusalem, which comes down from God out of Heaven to the earth, at that time, and fire comes down from heaven and devours them. Rev. xxi, 2, 3; xx, 5, 7–9; and the righteous take possession of the earth made new, which is their final and eternal inheritance and abode. 2 Pet. iii, 13; Dan. vii, 18, 27. Thus we see how both the righteous and the wicked are recompensed in the earth, without being obliged to resort to any of the absurdities of Universalism to explain the language.
There is perhaps no doctrine which undermines so many of the grave errors of Christendom, as the Bible view of the nature and destiny of man.
Continue reading: Report from Bro. Loughborough