Earlier text: DANGER, DANGER.GOD’S PROMISES ALL TO THE POOR.
By Vesta N. Cudworth
“For he shall deliver the needy when he crieth; the poor also, and him that hath no helper.” Ps. xii, 12. Though sung to the harp of a monarch, their divine melody is still as grateful to the humblest Christian thousands of years later, as they take up the soul-inspiring strain, and sing it over and over again in the house of their pilgrimage. “He that hath pity upon the poor lendeth to the Lord; and that which he hath given will he pay him again,” are some of the goodly words spoken by one that chose neither riches, nor long life, but wisdom; and poor pilgrims down here in the nineteenth century still repeat them deliberately, as though the living waters were too rich to be hastily drank, and would long be tasting their sweetness. The dark wing of sorrow may have long brooded o’er the path of the despised followers of the lowly Nazarene, but, thank God, the star of hope, which no temporal darkness can dim, gilds the loneliest night of the poor. When their fingers are worn and wearied in the cause of God, when an unselfish charity nerves them day by day, could the veil be lifted, we might hear it said as to the prodigal, “put a ring on their finger.” And oh, how resplendent does that jewel shine in the sight of angels. Yes, hands sanctified to God as well as lips, are beautiful in the sight of One who has chosen the poor to be rich in faith, and their fruit is precious to the Husbandman. It is to them that his promises flash out, like living pearls, strung purposely for them. And while earth’s unsatisfied children are tossing on their beds of down, God’s little ones are slumbering on his faithful bosom, rocked to sleep by sympathizing angels, instructed by dreams and visions of the night, forgetting their toil and scenes of glory, and beauty, awaking only to drink more deeply of the sacred stream. Yes, there is one that knows all the dwellings of poverty, and children of want. That being that cares for the sparrow and clothes the spotless lily cares for the weary feet of the pilgrim strangers here, giving them, with their poverty and desertion, a peace, so calm, so deep, that all the storms of earth cannot disturb. They may be amid the fearful waves, but they are familiar with the voice of Him that walks upon the waters and whispers, Peace, be still. They know that voice. It is like the breaking in of light to the blind; or like the morning, when God rolls back the dark cloud. The rich are not God’s people; no bountiful promise drops like dew in their forsaken path; but if they remember aught of the word of God, it is, “Woe to them that are full now,” &c.; “How hardly can a rich man,” &c.; “Go to, now, ye rich,” &c. But there are degrees of poverty. Some are made stewards, and if they will be almoners of God’s bounty, if, instead of laying up their treasures on earth they give to the poor, become Dorcases, and make garments for the needy, God will reward them at the resurrection of the just, and they will find there is a profit in goodness, even here, and this promise, like some silvery song, will twine around their trusting hearts: “The blessing of the Lord, it maketh rich, and addeth no sorrow with it,” implying that the riches of earth were closely connected with sorrow. In imagination I seem to see Jesus, as he stood with his face lighted up with a glorious smile of tenderness, and with those sinless lips spake to the two wondering disciples, and said, “Go and show John, . . . the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up,” and then added (as though the last clause was as remarkable and convincing of the truth of his Messiahship as the previous things which he had spoken), “The poor have the gospel preached to them.” Undoubtedly John received their testimony with gladness, for he remembers that Isaiah had said, “And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness; the meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel. It is hard without faith to be poor, but when we understand that he has “chosen the poor,” we are content. But who has chosen the poor? Not an earthly monarch, or a man that can die, but the great and mighty God, that taketh up the isles as a very little thing, and holds the waters in his hand; that builds up nations, and pulls down empires; that calls the stars by name, and spreads out his beautiful bow on the dark cloud, and sends the lightnings where he willeth. But for what has he chosen them? For kings and priests, and they are heirs to an inheritance that is incorruptible; that is under the whole heavens. Heirs to what it hath not entered into the heart of man to conceive; more costly and beautiful than here can be imagined; to a far more exceeding and eternal weight of glory; to golden harps and starry crowns; to an eternal and uninterrupted communion with our Father, Jesus, the angels, and all the pure and good339of earth; to immortality and eternal life. Oh! who would not be “the poor of this world, rich in faith, and heirs of the kingdom. ANGELS IN TEARS.
By M. WILCOX
SUGGESTED ON READING TESTIMONY NO. 12.
Angels in tears! pray, tell me why
Such sacred tears should flow?
Answer, my soul! Ah! is it I
Caused angels grief to know?
Ah! why should angels grieve or weep,
All pure and sinless they—
Unless because they vigils keep
O’er mortals prone to stray? Ah! sad the thought! an angel’s face,
With bitter tears run down,
Lest I should fail to win the race,
And lose at last the crown! Yes, angels grieve, and weep to know
That we unfaithful prove
To Him who called us here below
To share the joys above;
To Him who agonized in grief,
Such as no mortal knows;
That He might bring to us relief
From sin and all its woes;
To Him whose tears bedewed the ground,
His sweat ran down with blood,
Beneath our sins, ah! thus He groaned,
Thus wept the Son of God! Then ’tis not strange that angels weep,
Those messengers of love,
Sent by our Lord to guard, and keep,
And lead our thoughts above.
But strange it is that we should prove
Unfaithful to our God;
Should grieve his Spirit, slight his love,
Who bought us with his blood. Arise, my soul! arouse and pray,
See, angels weep for thee!
Watch and be sober, lest thou stray,
Or lack humility.
Let tears of deep contrition fall,
Let anguish break my heart,
Till thou, my Lord, possess it all,
And this vain world no part. Till angels weep no more for me,
Nor turn in grief away;
Till they no sin in me shall see,
But whispering may say,
“We’ll guard thee well both day and night,
And shield thee from all harm;
’Gainst principalities we fight,
Strengthened by God’s own arm.” Oh! may they bear no ill report;
Unto the better land;
But be it their more blessed work
To cheer the little band,
Who keep the law, in faith, and love
Of Jesus, till he come
To take his waiting ones above,
Unto their glorious home. And then may angels join the strain
Of harmony and love;
While they escort the blessed train
To seats prepared above;
To dwell with them no more to sin,
No more to suffer pain;
Oh! blessed they who enter in,
With Jesus Christ to reign. M. WILCOX.
Tuscola Co., Mich. THE BONDAGE OF POPULAR THEOLOGY.
By Mary W. Howard
Unwittingly to themselves, and unconsciously to most who hear them, do our secular writers and speakers often evince a correctness in Bible doctrines which most religionists of our day would do well to observe and improve from. A newspaper correspondent, speaking back to us from over the water recently, used this expression: “Among you, where a sort of semi-spiritualism pervades all the churches,” &c. This originated some inquiries in my mind, but the following, extracted from the recent speech of Gen. Sickles at Philadelphia, has aroused some thoughts that seek expression. “Within the sound of my voice is the spot where the sublime truth was proclaimed, that all men are created free and equal! Upon this rock our republican institutions are built, and no power can prevail against it.” Speaking of the brave comrades who had fallen, he says: “Their shrouded forms lie buried in many a forest, and like autumn leaves their nameless graves are numbered only by the recording angel. Let us sometimes listen to their sad voices, mournful as muffled drums, and heard through the yielding sod.” This sentiment sounds much more scriptural than one lately heard from a religious pulpit, when, in a glowing outburst, the dead were represented as “leaning over the battlements of Heaven, and beckoning with spiritual fingers, to dwellers upon earth.” But this I mentioned incidentally as proof of my quotation from the newspaper correspondent; for the thought suggested, which I desired to express, was of Jesus making use of the same words in his address to Peter when he had enunciated his sublime truth, “Thou art the Christ, the Son of the living God.” Matt. xvi, 16. Upon this rock, this sublime truth, that Jesus was “the Christ, the Son of the Living God,” which flesh and blood had not revealed to Peter, to-day the church of Christ firmly rests: and, blessed be God, the gates of hell shall not prevail against it, either through the machinations of Papal Rome, who would have Peter the rock, nor yet the misdirected efforts of those who follow in her footsteps, in mystifying and spiritualizing the teachings of God’s word. I refer now to that refined kind of cowardice, which makes one apprehensive of offending the prejudices of one’s order, a sort of subtle bondage that prevents a clear vision, and correct judgment; so that the beaten track is scarcely deviated from, though it be unconsciously followed, by such as would be quick to resent an insinuation, that an unbiased judgment and appreciation were not exercised. When the secular speaker used the words, “Upon this rock is built,” no one thinks of referring it otherwise than to the truth just pronounced; but in the Bible, so accustomed are most to unthinkingly following authority, that it is at once applied to Peter. So too regarding the keys, as grave a mistake is often made: as if it were not equal to possessing the keys, (verse 19,) to have the honor of preaching the first gospel sermon of the kingdom, after Christ’s ascension, and again the first sermon to the Gentiles, at the house of Cornelius, Acts x, 34–45—thus opening the kingdom to both the Jewish and Gentile world. I have said “unthinkingly following authority:” not but what authority is good, if it be correct. Indeed, so willing am I to receive correct instruction, that I appropriate such wherever found, even as Elijah unhesitatingly received his daily food by the brook Cherith, from an unclean bird. But I sometimes hear instruction (?) from accredited sources, when I am ready to question the propriety of hearing even, without protest, to vindicate my right to the name of Protestant! and did, not long ago, on one such occasion, venture the remark, as I passed from the audience room, that it was a pity that there were not some Aquilla and Priscilla, to instruct the speaker in “the way of the Lord more perfectly.” Malone, N. Y., Oct. 1867. DISFELLOWSHIPPED FOR KEEPING THE SABBATH.
By ALMANDEA WRIGHT
The object I have in offering the following lines for publication is that the public may know the real facts in the case; and also to promote, if possible, an interest in the study of the Holy Scriptures, on the part of those who may read them. Sunday, April 9, 1865, I was voted out of the M. E. church after a membership of nearly 45 years, for the error, as they termed it, of keeping the seventh-day Sabbath. But if I understand it aright, I am keeping the same Sabbath the blessed Jesus kept. We read in Luke iv, 15–22, that he taught in their synagogues, and as his custom was, on the Sabbath stood up to read. There was delivered unto him a book of the Prophet Esaias, from which he read a prophecy concerning himself. Then he closed the book, and spoke in such a manner as made the audience wonder at his gracious words. This shows his connection with that church, and people. He also performed on the Sabbath many miracles, by healing, &c. And after justifying the conduct of his hungry disciples on the Sabbath, he says plainly, Mark xi, 27, 28: “The Sabbath was made for man, not man for the Sabbath;” and that the Son of Man is Lord also of it. I think these facts fully show which is the Lord’s day. And the Son of Man speaks of no change, neither can I find a record of any change in the New Testament. Therefore I think it will best please him to keep the same day he kept. If I am in error, I would like to be converted by Bible facts. With respect to the vote, it was the privilege of the church to disfellowship if they considered it their duty. I did not like to take the responsibility of withdrawing; for I approve of John Wesley’s judgment and practice who did not leave the established church (Episcopalian), though he was greatly persecuted by some of the clergy for preaching a free salvation, and that by faith, with the witness of the Spirit. I suffered somewhat in leaving the church; but rejoice that it was for the sake of him who pitied my lost condition, and became my Redeemer and Advocate. And when I think of his humility and patience while suffering the indignities of priests, scribes and Pharisees, my soul is humbled before him. I feel to confess my faults and transgressions, and rely on his merits for pardon and salvation. I also greatly desire to overcome evil, and in some degree to possess his meek and quiet spirit, and bear his lovely image. I had no objection to the vote, but thought I was not scripturally treated on the occasion. Perhaps it was through ignorance. I think no one ever heard me find fault with the discipline, especially the general rules. I have often read them, regretting that they were not more regarded. The first day of the week is not called the Sabbath in the Bible; but according to chapters 13, 15, 16, 17, and 18, of the Acts, we find the apostles’ practice was in accordance with that of the Lord Jesus, in keeping the Sabbath, some twenty or thirty years after the resurrection. Chateaugay, N. Y., Sept. 29, 1867. Charles Lamb, a genius and drunkard, tells his sad experience as a warning to young men, in the following language: “The waters have gone over me. But out of the black depths, could I be heard, I would cry out to all those who have but set a foot in the perilous flood. Could the youth to whom the flavor of his first wine is delicious as the opening scenes of life, or the entering upon some newly-discovered paradise, look into my desolation and be made to understand what a dreary thing it is when a man shall feel himself going down a precipice with open eyes and a passive will—to see his destruction and have no power to stop it, and yet feel it all the way emanating from himself; to see all godliness emptied out of him, and yet not able to forget a time when it was otherwise; to bear about the piteous spectacle of his own ruin; could he see my fevered eye, feverish with last night’s drinking, and feverishly looking for to-night’s repetition of the folly; could he but feel the body of the death out of which I cry hourly with feeble outcry to be delivered—it were enough to make him dash the sparkling beverage to the earth in all the pride of its mantling temptation.” If you have a young friend who may be in danger of acquiring an appetite for strong drink, invite his attention to Charles Lamb’s dreadful experience. Liberality does not consist in good words, but in good works. As the power of grace comes in at one door, the love of vice will go out at another. Carefully avoid praising and disparaging yourself; the one is the part of a fool, the other is that of a coxcomb. SABBATH REFORM—WE MUST GO DEEPER.
By A. H. L.
The present movement in favor of Sunday has not yet reached below the moral and civil elements of the question. It is, mainly, the present interests of the case, and the outward relations of man to man, which are discussed. Sabbath Reform, as related to God, first and most directly, finds no place in the “Excise Law” movement. This more superficial agitation will in time provoke deeper thought and more earnest discussion. The Godward side of the question will gradually come out, even through this agency. Meanwhile, our work is to press the higher view. We are to urge forward, and plead, for Sabbath Reform, not because one man may disturb another man on Sunday, but because the Church, as well as the world, is constantly disturbing and dishonoring God, in Sabbath-breaking. If the leaders in the non-Sabbath-keeping churches did not know the truth, it were not time to condemn them thus. Nor is it now time to condemn all. But so many as know the truth, and still continue to “break the commandment,” and to “teach men so,” are to be assured that they are among those who shall be “called least in the kingdom of Heaven,” if not those who shall be “cast out,” because they have led the people astray. We must realize that our mission is incomparable great and solemn. It was the work of the first Reformation to vindicate man’s right to personal and direct salvation through Christ. It is the work of Sabbath reformers to vindicate the supremacy of God’s law, and his right to receive all praise, and honor, and majesty. “Revolutions never go backward,” either as regards the people, or the truth, or God, who is the author of the one, and the father of the other. Each reform, as it brings us nearer to God, must necessarily teach us more perfectly what he requires—what is due him. True, it teaches also to obey “in spirit and in truth,” and not in the mere rigidity of the letter. But it also teaches us that the spirit of truth, when clothed in words by its author, is always clothed rightly; and hence, that when we seek to change the “letter,” we repress or destroy the “spirit.” Thus are we to accept our work as a people. We are to plead for the Sabbath-day, because with it, and with it alone, can the true idea of the Sabbath be preserved. We must plead for it because it is God’s Sabbath, not ours, nor the Jew’s. We are to discriminate between “Sunday desecration” and Sabbath-breaking, and know that our work is to plead, in word and in deed, against all Sabbath-breaking. To this we must come. We are too timid, half-hearted, hesitating. We need no mere feeling, impelling us to momentary rashness or uncharitableness. But we must learn that great missions call for great faith, great earnestness, and great deeds—deeds made great because done in favor of truths so great, far-reaching, and important. If there be a man among those who read these lines, who yet thinks that this is idle talk, who is so bound to other things that he cannot spring to this our work, so deaf that he cannot hear God’s voice calling us, so blind that he cannot see the “signs” around us, him I pity, him I warn. He ought to seek his God in repentance before he sleeps. I hope there is no one. I pray there may not be. All must be alive. All must work. Officers and laymen, young and old, brethren and sisters. It is time we became a “proselyting people,” proselyting not to ourselves simply, but to truth. I plead for no narrow sectarian effort to gain membership. That is beneath us, unworthy of us. But a noble effort to bring men to the truth is eminently like Christ—in the noblest work of a Christian heart. Brethren, let us go deeper into this work, and by-and-by we shall be called to “come up higher.” A. H. L.—in Sabbath Recorder. MAINE CONFERENCE.
By L. L. HOWARD; H. C. WINSLOW
BUSINESS PROCEEDINGS OF THE FIRST ANNUAL SESSION OF THE SEVENTH-DAY ADVENTIST CONFERENCE OF THE STATE OF MAINE.
The meeting was convened with the church at Norridgewock, Maine, November 1, 1867, in their commodious house of worship. The meeting was opened by prayer by Eld. James White. Eld. L. L. Howard was called to the chair, and H. C. Winslow was appointed secretary. Credentials of the delegates were then called for, and the following churches were found to be represented; Portland, Falmouth, Hartland, Canaan, China, Cornville, Norridgewock, Topsham, Edington, Woodstock and Athens. After some remarks by Bro. White, all the brethren present who were members of churches in Maine were invited to take part in the deliberations of the meeting. Also Elds. Andrews, White and Canright, were requested by the meeting to unite in Conference with the brethren. A form of constitution, such as is adopted by the different State Conferences, was then presented by Bro. Andrews, and after some discussion and explanations, was unanimously adopted one article at a time. The meeting then adjourned till 2 P. M. This session of the meeting was opened by prayer by Eld. J. N. Andrews. The following resolution was offered by Bro. White and unanimously adopted: Resolved, That there be added a fifth section to article second, as follows. There shall be six lay members from different churches chosen annually by this Conference to act with the Executive Committee in auditing accounts and settling with ministers. The chair then appointed the following brethren, Charles Davis of Woodstock, W. A. Towle of Cornville, H. C. Winslow of Topsham, H. A. Weston of Portland, and Wm. J. Haynes of Norridgewock,—to act with the Executive Committee in settling with ministers. OFFICERS OF THE CONFERENCE.
The following brethren were unanimously chosen as officers of the Conference. Eld. L. L. Howard, president, Elders J. B. Goodrich and C. Stratton to act with the president of the Conference as Executive Committee. Bro. H. C. Winslow, secretary, and Bro. W. A. Towle, treasurer. The meeting then adjourned to first-day, 8 A. M. This session opened by prayer by Eld. D. M. Canright. Reports of ministers relative to their labors, receipts and expenditures were then called for and read, and referred to the auditing committee. Also reports from the several churches, relative to membership, Systematic Benevolence, and Spiritual condition, were called for and heard with a good degree of interest. Conference adjourned to second-day, 8 A. M. This session was opened by prayer by Eld. D. M. Canright; and after many practical, pointed and instructive remarks relative to the duties, dangers and responsibilities of ministers, by Bro. and Sr. White and Bro. Andrews, Elders L. L. Howard, J. B. Goodrich and Charles Stratton were received as ministers of the Conference, and Bro. A. Barnes was received as a licensed preacher. The following resolutions were then adopted. Resolved, That it is the opinion of this Conference that the entire sum of Systematic Benevolence should be strictly and religiously expended in meeting the actual expenses of ministers while engaged in the work of the third message, excepting, however, necessary expenses of the Conference for printing minutes, blanks, &c., and the very few instances of assisting the Lord's suffering poor, who cannot properly receive this assistance in any other way. Resolved, That we express our faith in the perpetuity of Spiritual Gifts during the gospel dispensation, and our gratitude to God that he has intimately connected the spirit of prophecy with the proclamation of the third angel's message. Resolved, That we deem it important to call the attention of parents and guardians to the work of Sr. White, entitled, Appeal to Mothers; and that we earnestly invite them to place this work in the hands of such young persons as are under their care. Resolved, That we acknowledge the Health Reform as a proper exemplification of the subject of Christian temperance, and an important part of the great work of preparation for the Judgment. Resolved, That we recommend to our sisters the reformed dress as set forth in Testimony No. 12, and now in use to some extent among us. Resolved, That we express our gratitude to God, and our thanks to Bro. and sister White for their timely visit to Maine, and their faithful labors during this Conference, and that we invite them to remain with us and labor as long as it seems good to them to stay, and we pledge ourselves to heed their faithful admonitions. Resolved, That we will use our best endeavors to furnish them with a suitable horse and carriage for their use to travel from place to place while they remain in the State. Brethren G. W. Barker of Norridgewock, and S. B. Gowell of Portland were appointed a committee to see to this matter. Resolved, That we tender our thanks to Eld. D. M. Canright for his past labors in this State, and earnestly desire him to remain, and continue his labors among us. Resolved, That we express our thanks to the church and friends of the cause at Norridgewock, for cheerfully and liberally entertaining the many brethren and sisters who have attended this Conference. Resolved, That the doings of this Conference be published in the Review, and also in pamphlet form in connection with the constitution of the Conference. Sister White was invited to speak to the brethren, and was listened to with deep interest as she pointed out the dangers to which the cause was exposed in Maine as shown her more than two years since. She pointed out and faithfully exposed the wrongs of some present, both of preachers and people. She had warning for the erring and inexperienced, and words of comfort for the humble who manifested a desire to learn the ways of the Lord more perfectly. Brethren White, Andrews and Canright also said many things to the point. A deep and still deeper interest was manifested for the cause in Maine, and the Conference closed with feelings of freedom and encouragement. This was particularly true in the case of Bro. and sister White who had borne a heavy burden during the meeting in consequence of errors and wrongs among the brethren of their native state. The Conference then adjourned to the call of the executive committee. All then joined while Bro. White gave thanks to God for His presence in all the sessions and religious services of the meeting. H. C. WINSLOW. Secretary. ARE THERE FEW THAT BE SAVED?
By E. G. Rust
“Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.” Luke xiii, 23, 24. A very solemn remark is made in Testimony No. 13, that but a small portion of those who now profess the truth will be sanctified through it, and be saved. This, though calculated to awaken serious reflections, should not, I think, be a cause of discouragement to any. The Christian warfare is a great warfare—one of life or death. We might illustrate it by imagining ourselves in the forefront of a terrible battle in our country’s defense. We know that the contest will be severe. To yield is certain death. Our captain informs us that but few can possibly escape death in341the contest before us,—our only safety lies in fighting our way through. Think ye, that valiant soldiers would lay down their armor, saying, “The captain says that but few will escape death; and I might as well yield now!” No, no; they would gird on their armor more closely, and prepare themselves for the dreadful encounter just before them, realizing that a great principle was at stake. So should we, dear friends, nerve ourselves for the battle before us, and never shrink from duty now. We may have to pass through great tribulation, privation and suffering, but if we go ahead, glory awaits us; if we draw back, certain death and perdition is ours. But thank God, we may know in whom we trust. “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.” Let us, instead of drooping and despairing, praise God for a perfect Captain, and obey orders. “LOVEST THOU ME?”
By Vesta N. Cudworth
AIR—“Nearer my God to thee.” Father the night is dark,
Lonely I stand;
Sad grows my trembling heart,
Give me thy hand.
Aye, Jesus speaks to me,
Have all forgotten thee?
In thine extremity,
Lovest thou me? If on this desert strand,
Had sunbeams smiled,
Wouldst thou have sought my hand,
Poor tempted child?
When all was bright to thee,
Thou hadst forgotten me;
Now when all others flee,
Lovest thou me? E’en to the very brim
With drops of bliss
I fill’d thy cup; to win
Thee by thy grace.
Thou hast drank greedily,
But have forgotten me;
Now when thy cup is dry,
Lovest thou me? And when my cloud obscured
Thy path so wild;
Still was thy faithful Lord
Near his lone child;
For I with grief did see,
Joy turned thy heart from me;
In thine extremity,
Thou lovest me. We present in another column an important article, headed, “He that contemneth small things shall fall by little and little.” A great danger which is too often and by too many overlooked, is here mirrored in vivid colors before us. Reader, examine carefully yourself and your course, in the light of its words of wisdom. Sr. Hudson has our thanks for her pains in copying it for the Review. The excellent extract from Dr. Nelson's Cause and Cure, showing his views of the second advent, is concluded this week. In these days when so many Adventists have given themselves up to prophetic fantasies, and chimerical speculations, it is refreshing to read so clear and forcible a statement of some of the fundamental principles and sound theories upon which the proclamation of the first message was based, when the Spirit of God so signally accompanied the Advent movement. They look all the more valuable in contrast with the errors into which they have fallen who have departed from them. Let them be studied carefully. We find the following villainous receipt in a religious exchange:
“How to cook a ham. Boil a ham for three hours, remove the skin, and trim it nicely, then rub into the fat a pound of powdered sugar, or as much as it will take up. The ham is then placed in a dripping pan, in which is put a pint of sherry, or other good wine, and put into the oven and baked very slowly for two hours. During the baking it is frequently basted with the wine. Try this, and we are confident you will say that you have never before eaten ham in its greatest perfection.” There! If the great Enemy of the human race is not the cook, we are sure that he could not fix up the above dish any more to his purpose. Dr. Clarke used to say that if he wished to sacrifice to the Devil, his offering would be a pig stuffed with tobacco! How much better is pig steeped in liquor? The scavenger of this dirty world, the living embodiment of scrofula, steamed up and intensified with an intoxicating liquid! What a compound! Could the pit itself invent a viler and more pernicious article to be used as food! Give our degenerate race such a diet as this, let it vitiate their blood, and set on fire of hell all their baser passions, and who will answer for temperance and morals? Yet a religious paper recommends to its patrons such an article of food, the tendency of which is to lead directly down to the black depths of intemperance, and blunt and blast all the moral sensibilities of our nature, because, forsooth, it tastes good to a depraved and perverted appetite. “Try it,” it says, and promises that it will be found the “greatest perfection.” Such advice may be given in ignorance, but it is none the less criminal. The election of Juarez as President of Mexico by a large majority ought to determine the peace of that distracted country for the rest of his term at all events. But it would be folly to predict such a pacification. If foreign aggression is capable of teaching them any thing, it ought to teach them unity. General Diaz, the competitor of Juarez, is a popular man and has displayed fervent patriotism. He will undoubtedly submit to his defeat, and if any disturbance arises it will probably come from the restless, bigoted church party, utterly defeated in the defeat of Napoleon and Maximilian, but devoid of all love for their country or their countrymen. Diaz received a strong support from the friends of Juarez for Judge of the Supreme Court, or Vice President. There is no election, however, by the people, and the choice will be determined by the Congress. It would be useless to expect342instant recuperation from the disasters of the last five years which have been inflicted upon that country. It will be a matter of surprise if affairs settle down without any further disturbances. The disbanding of the armies has flooded the country with brigandage; which must be put down before commercial tranquility can be insured, and business activity ensue. In some of the remote districts the foreign party still remain unsubdued, and some of the Generals who served under Maximilian or who declared themselves “neutral” in the contest, still refuse to surrender unconditionally. Mexico is rich enough to be prosperous. Her mineral resources are comparatively untouched as yet. If the people would keep out of their mutual throat-cuttings long enough to dig their money up, they would not need to effect a loan in Wall street as they now talk of doing. Let them develop their wealth, push their railroads—in a word, show as much enterprise with the pick-axe as they have with the bayonet, and the hopes of the Liberal party of the world will be fully realized in another successful demonstration of the utility and strength of republican institutions.—Detroit Post. The Roman Invasion.—Garibaldi attacked and defeated. Paris, Nov. 4.—Evening. The following intelligence is received here from Rome: At 6 o’clock this morning the Papal troops, supported by the French forces, attacked Garibaldi at Monte Rotondo, and defeated him. Some say he is a prisoner, while others report that he was killed. Half an hour after the attack commenced, Garibaldi, finding that his retreat was cut off, fought his way to the town of Monte Rotondo, where he was reinforced by some Italian troops, but, the French coming to the assistance of the Pontifical soldiers, he was beaten. Another account. Paris, Nov. 5. The Moniteur publishes full particulars of the battle in Italy. The scene of the fight was near Tivola. Three thousand of the insurgents were either killed, wounded or made prisoners. Garibaldi himself and his son Menotti were captured at Terri and sent to Florence as prisoners of war. Four thousand Garibaldians while on the march to reinforce the insurgents were stopped, disarmed and turned back. The greatest agitation prevails in Italy. Napoleon’s ultimatum. The ultimatum of Napoleon is to be answered by or before Thursday. Berlin, Nov. 5.—Evening. It is thought here that the recent defeat of General Garibaldi cancels the ultimatum of Napoleon. Various rumors. London, Nov. 5.—Evening. It is said that the Italians have repassed the frontier; it is also stated that Napoleon has received General Marmora, the Italian Ambassador. Arrival of Garibaldi at Spezzia. Geneva, Nov. 5. Garibaldi has arrived at Spezzia on board an Italian man-of-war, a prisoner in the hands of the Italian Government. Great Britain.—Serious bread riots in Exeter, England. London, Nov. 5.—Noon. Serious bread riots occurred in Exeter, yesterday and to-day. Every meat and bread shop in the city has been sacked. At the date of the last despatches incendiary fires were breaking out in different parts of the town. There was much excitement, and the local authorities had petitioned government for troops to quell the disorder. The Note to the Sultan of Turkey on the Eastern Question.—St. Petersburg, November 4. The Journal de St. Petersburg prints the official copy of a note from Russia, France, Prussia and Italy, to the Sultan of Turkey on the Eastern Question. After rehearsing the diplomatic representations which have from time to time been made to the Sublime Porte by the European Powers, jointly or singly, in favor of granting the demands of the Cretans and for a general amelioration of the condition of the Christians in the Ottoman Empire, all of which seem to have failed to make any impression, the note declares that the Great Powers will hold the Sultan answerable for rejecting their advice and responsible for whatever consequences may follow. The Fenian Alarm.—Liverpool, November 4. The alarm about the Fenians in this city does not subside. Troops have been sent here and others are arriving. Sir Alfred Horsford, who was active and efficient in suppressing the outbreak in the South of Ireland, is in command of the military forces. Armed Organizations in the South.—New York, Nov. 5. The World’s special says: Numerous communications have been sent to the Executive from various quarters of the South, stating that armed organizations of colored persons are forming, and in some instances threatening the lives of the whites; that negro companies are drilling near Chain Bridge and other places in Virginia for the purpose of supporting Congress in the enforcement of the law to depose the President during impeachment. The matter has been referred to Gen. Grant. No authority for organizing such companies has been given by the War Department. It is understood that the President has ordered Gen. Grant to take steps to disband and suppress them. Announcement of Peace with the Indians.—St. Louis, Nov. 5. Gen. Sherman has issued a military order announcing that peace has been made with the Kiowa, Camanche, Apache, Cheyenne and Arapahoe Indians. The General then says: “The hostilities heretofore existing on the part of the troops will cease. The treaty guaranteeing to the Indians the right to hunt game in certain limits in Kansas, Nebraska, and Colorado is to be respected. Indians hunting are to be treated in a friendly spirit. The troops required to be kept with the Indians are authorized to be used if necessary, to restrain actions of violence against the Indians, trading with them without license, or doing anything calculated to distress the pacific relations.