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Review and Herald, Vol. 26, No. 5.

NATURE AND DESTINY OF MAN
Earlier text: NATURE AND DESTINY OF MAN

Might is Ever on the Side of Right.

By R. F. Cottrell

Not in the "corrupted currents of this world." Here, power is often on the side of the oppressor. The strong nation will trample upon the rights of the weak. And so it is with individuals. It is well illustrated by a little poem which I read many years ago upon the doctrine that Might makes Right. I quote from memory:
“A sparrow perched upon a bough, Spied a poor beetle creep below, And picked him up. “O spare me, spare!” The insect prayed, but vain his prayer. “Wretch” cries the murderer, “hold thy tongue, For thou art weak, and I am strong.”
A hawk behind him, and in haste, Sharpens his beak for a repast, And pounces plump upon him. “Oh!” Exclaims the sparrow, “Let me go!” “Wretch” cries the murderer, “hold thy tongue, For thou art weak, and I am strong.”
The hawk was munching up his prey, When a stout eagle steered that way, And seized upon him. “Sure, comrade, You’ll spare my life; we’re both of a trade.” “Wretch!” cries the murderer, “hold thy tongue, For thou art weak, and I am strong.”
A sportsman saw the eagle fly, And shot, and brought him from the sky. The dying bird could only groan, “Tyrant! what mischief have I done?” “Wretch!” cries the murderer, “hold thy tongue, For thou art weak, and I am strong.”
’Tis thus that man to man behaves; Witness the planter and his slaves! ’Tis thus that State oppresses State; And civil freedom meets its fate. The weaker States must hold their tongue, For England, France & Co. are strong.’
But though in this world, power is on the side of the oppressor, and he justifies himself in doing wrong because he has the power to do so; yet Almighty Power is on the side of right, and sooner or later will vindicate it.
This truth was entirely left out of the account by those who predicted that the North could never conquer the South and put down the rebellion. They did not recognize the fact that there is an overruling Power that disposes national events, as well as others; and that this Power, ever on the side of right—ever on the side of the oppressed, and against the oppressor—would eventually strike terror into the hearts of traitors, and speak in vindication of the right.
But individual crimes do not meet their full retribution in this world. Nevertheless the day of reckoning is sure to come. Right will be vindicated and wrong punished, and there is no possibility of escape; for the power to accomplish it is on the side of the Justice that wills it.
In this world the true Christian finds himself with a very small minority. Still he need not be discouraged; for taking into consideration the aggregate of the universe, he finds an overwhelming majority on his side. And though he may suffer for awhile, yet the time will surely come when he will be vindicated and rewarded; for eternal Might stands pledged to vindicate and reward the right.
R. F. COTTRILL.

Report from Bro. Loughborough.

By John Norton Loughborough

BRO. SMITH : Since my last report I have attended several excellent meetings in Illinois and Wisconsin. The first, at Clyde, Ill., held from June 3d to the 6th. This meeting was in the field of my labors during the winter of 1857. It was one of interest to me, as it called up a pleasing reminiscence of past scenes. I was glad to witness in the congregation several who embraced the truth in 1857, and to find them still pressing on. Many who were children then, have since embraced the truth. Several good brethren and sisters who then met with us are now sleeping in Jesus. Others have moved to other localities. I had the privilege of speaking five times, with good freedom, to this church in their commodious house of worship, and to full and attentive congregations.
Among others, while here, I saw those who opposed the truth when I was trying in past times to call the attention of the people to God's commandments. An Elder V— was of the number, who had in his hasty zeal to establish Sunday-keeping, told us that the disciples of Christ took up collections every Sunday! As he could find but one text, 1 Cor. xvi, 2, to favor the idea of a collection on that day, he told us that the word "fellowship" in the New Testament meant a collection or contribution. We of course claimed the right to substitute his definition of the word fellowship for the word itself. So the brethren gave to Paul and Barnabas the right hand of a collection, or, perhaps, gave them a contribution-box.
While these men, who used their wily schemes to overthrow God's law, have in their lives demonstrated the insufficiency of such a theory to hold men, the plain truth of God's law has steadily risen, and the numbers have greatly increased there of those who will honor God by obeying him.
Our interesting meetings at Monroe and Hundred Mile Grove, Wis., have already been reported by Bro. White. The brethren and sisters expressed gratitude for the encouragement they found in these meetings. For myself I felt that faith, hope, and courage, were increased while listening to the truth, especially to the themes of healthy and holy living, introduced by Bro. and Sr. White.
We are now on our way to Princeville, Ill., stopping for the night, waiting for the cars, at La Salle. From the appearance of the majority of the houses, and one-third of the people, in the business part of the town, one is not favorably impressed with the place. About every fourth door is a dram shop, swarming with customers. Abundance of idleness seems to be here, which will account for the dilapidated condition of the town, to some extent. I presume there are noble exceptions here, as we observe a better class of buildings, and a couple of tidy Protestant churches, on the higher ground of the city.
We are strikingly reminded here of the degeneracy in the morals of the people of this age. Drunkenness, profanity, and incivility, are on the increase.
This last expression reminds me of a circumstance that occurred as Bro. Ingraham and myself were passing from Monroe to the Hundred Mile Grove meeting. A stranger to us, who it appeared knew Bro. I., came up behind us and commenced conversation about weather, crops, &c. Finally he said to Bro. Ingraham:
"Is Mr. — living at Monroe?"
"Yes."
"How is he getting along?"
"Finely. He gets two dollars a day for his work, and is trying to do well."
"Is he a good member of your church?"
"Yes. We have never seen any thing out of the way in him."
"Well," said the stranger, "I hope he will go to h—ll, and everybody with him that has confidence in him."
The man, and the one he was speaking of, were both strangers to me, but had we been ever so well acquainted, and he a savage of the forest, such an uncivil attack in the streets, or elsewhere, is without excuse.
J. N. LOUGHBOROUGH.

J. H. WAGGONER

By J. H. Waggoner

Spiritual Gifts. Vol. III.

THE feelings and impressions which I received on first reading Spiritual Gifts, Vol. iii, were strongly revived on lately reading it, and I feel that it would be a pleasing privilege to give expression to them in the Review. I doubt not others have received like impressions; or if they have not considered the matter in the same light, I presume they will respond to my feelings, on reading and reflecting.
The idea has become somewhat prevalent, and is quite often expressed, that the morality of the Old Testament is defective, and its standard of godliness, of piety and devotion, far below that of the New Testament. And those who would not concede so much have yet often been perplexed (I know not what word better to use), at the aberrations of some of the best men of olden times, apparently unrebuked if not apparently approved of. This may arise in part from the brevity of the record, and partly from a want of sufficient carefulness of study of the corresponding facts. We take the life of Enoch: How rich in incidents exemplary and instructive, must have been these many years of unswerving integrity and faithful godliness. Yet his memoir is embraced in three short words: He "walked with God." These would be too scanty for a modern epitaph, yet they form a Bible biography of a most important life.
The case of Abraham taking Hagar as his wife; that of Rebecca's artifice, and Jacob's deception, with others of a kindred nature, have been stumbling-blocks to many readers of the Old Testament. But when we read in the volume above referred to, of the family difficulties, the trials and cares of Abraham, the direct results of his indiscreet action; of the grief of Rebecca, and her separation from her son as the consequence of her error; of Jacob's penitence, and his long continued wrestling with the angel, who continued to press his sin upon his notice, and thus brought him to the deepest humility, all occasion of stumbling is far removed; and the scene is so far changed that we behold at a single glance the straitness of the way, and the necessity of spirituality in worship in that age as well as in the present, to please God. We see in a clearer light the unchangeable character of God, and his ways to man are fully vindicated.
So strongly was this impressed upon my mind in reading that book, that I can say with all cheerfulness, that if the gifts of God's Spirit vouchsafed to the church of this age had done this service only, I should yet thank God that it has increased and strengthened my love for the Old Testament, and that I can read the Bible record of ancient times, especially the memoirs of ancient saints, in the light of the instruction of that volume, with greater interest and pleasure than ever before.

J. H. WAGGONER

Health.

By Dr. H. S. Lay

But very few persons, in this degenerate age, realize the moral obligation that they are under to obey the laws of their being, whereby they may preserve and improve their health.
In a moral point of view the mass regard it of but little consequence whether they have health or not. They will even sacrifice it, and by so doing, even life itself, rather than deny the carnal appetites. They view health from a selfish stand-point, not that they may glorify God in their bodies as well as their spirits, which are his, but that they may gratify their morbid appetites and desires.
Said a person not long since in my hearing, something in effect like the following: “Were it not for my anxiety to excel in my business, and become a noted man in my profession, I would never live on healthy and unstimulating food; but would live as others do, though it might shorten my life ten or fifteen years.”
And this is by no means an isolated case. The world is full of people that never dream of its being a sin to be sick; not stopping to think that sickness is generally brought on by gross violation of the laws which God has implanted in our beings. God made man with a capacity to enjoy and retain health, if he would only obey his laws. It was only by disobedience, that sickness, pain and death were ever brought into this world. And God has not only endowed man with this capacity to retain his health when in the possession of it, but has implanted in his organism a living or recuperative force, whereby in the majority of instances he may regain his health after he has injured it by a violation of the laws of his being, if he will but return to, and continue in, the obedience of these laws. But as this requires some self-denial on his part, but few have the moral courage and fortitude to do it; for “the carnal mind is not subject to the law of God, neither indeed can be.” I do not deny but that mankind desire health, and in fact are decidedly anxious to be in possession of it, provided they can have it in their own way; but as strange as it may seem they are not so anxious for it as to be willing to comply with the conditions whereby it may be secured. They prefer poor health with the indulgence and gratification of their perverted appetites and desires, to good health and a perfect obedience to the laws of their organism.
Dr. H. S. Lay.
Dansville, N. Y.

Characteristics of Jacob's Sons.

By Jos. Clarke

Considering them in the order as spoken of by their father in Gen. xlix, Reuben is first in the discourse, being the eldest; but having committed heinous sins, he lost his birthright, and the pre-eminence in Jacob's family was conferred upon Judah. Instability was the sin, the besetting sin, of Reuben.
Simeon and Levi were distinguished for their cruelty in taking unfair measures in obtaining revenge upon the family of Shechem, for violation of the common rules of chastity. Their sin brought its effects. Levi had no landed inheritance in Palestine, and Simeon's inheritance was small, and less valuable than the other tribes, and their cruelty called for the prophetic denunciation, "I will scatter them in Israel."
Judah being of a noble disposition, had distinguished himself at times by his manly and generous behaviour, and his course of conduct had won the respect and esteem of his brethren. His blessing was priority and eminence among his brethren.
The tribe of Zebulon being disposed to traffic, were located along the Mediterranean Sea, and the tribe of Issachar (which was honorably mentioned in connexion with Zebulon) were famed for their skill and industry in agriculture, and for their love for their country.
Dan as a judge is mentioned; but his serpent-like and crafty policy, is strongly anathematized.
Gad, meaning in Hebrew, prosperity, seems not to have brought upon himself denunciations for outbreaking sins, and was early settled in his inheritance east of Jordan.
Asher is honorably noticed in prophecy, was located along the coast, and was rich as to the productions of the soil, and the mineral wealth of his inheritance.
Naphtali is honorably noticed for his natural talents of oratory, or elegance of speech, and reference is probably had to the future poets and public men who would spring from this tribe.
Joseph's blessing is surpassed only by the blessing pronounced upon Judah.
Benjamin though a favorite son, and possessing good qualities, is spoken of as possessing a wolf-like ferocity of disposition. We see he was as a tribe nearly exterminated at one time, although much blessed afterward, when united with Judah.
In the notice of these tribes in Revelation vii, Dan seems to have been purposely omitted, and the half-tribe of Manasseh fills his place.
Why this tribe of Dan is omitted, may perhaps be from the abhorrence held against his serpent-like character, a tendency to strike the innocent and unsuspecting by a back-handed blow, slily, venomously, before the victim could discover the viper, or from behind, after he had passed, when it was too late to make defense.
Of all other besetments to be overcome, this one seems most of all to be hated, and avoided, and overcome; as we may fairly infer from the silent omission of the name of the tribe of Dan, in the enumeration of the twelve divisions of the one hundred and forty-four thousand. Jos. CLARKE.

Report from Bro. Byington.

By John Byington

Bro. White: My last report was from the Oneida church. As it is not the season of the year suitable for evening meetings, I spent most of the following week in visiting families of the Oneida and Windsor churches, who live quite scattered.
A son of G. W. Newman, of Windsor, was cured of a habit of getting up nights in his sleep, by adopting the two-meal system. Some time after, his difficulty returned by his eating supper two evenings, when they had hired help. He then said to his mother, that he did not wish to eat three meals a day any longer. The children are satisfied with two meals, though quite young.
June 17 and 18, we had three meetings, and the ordinances with the churches of Windsor and Charlotte, at the Allen school-house. The house was well filled, both Sabbath and first-day. We felt freedom especially in attending the ordinances.Sabbath 24th, and 25th, we had four meetings with the church in Bunkerhill. Some difficulties recently existing had been settled. The church were united. They have a good Sabbath-school. Our meetings were well attended, and I felt blest with this people. I have visited twenty-five families the two weeks past, for the purpose of advancing their spiritual interests. The apostle says, he taught them publicly, and from house to house. Acts xx, 20.
John Byington.
Jackson, Mich., June 28, 1865.

Letter from Bro. Bourdeau.

By D. T. Bourdeau

Bro. White: I still deem it a privilege to contribute a few lines for the Review, and would say to the brethren and sisters that my mind is generally clear and cheerful; that I am enjoying rest, and am doing as well as could be expected. I do not expect to get well at once. In fact, I do not desire to recover in a moment. If I were to receive the blessing of health suddenly, I fear I should not duly appreciate it, and have sufficient experience to retain it, and make a good use of it. I do not want this great blessing to squander it away foolishly, but to spend it to the glory of God. And I want this blessing on the principle of reform. I do expect to recover gradually as a result of earnest and persevering efforts, and in answer to the prayers of those who have an interest in my welfare. I still request you to remember me in your prayers.
Before Bro. and Sr. White suggested to have me come to this place for my health, my future prospects looked uncertain. I did not know but that my earthly career was about to close, and that I must soon be in the grave. But I am happy to now say that the future is brightening up before me, and that my courage is increasing daily. I believe that I shall still live and praise the Lord and declare his goodness, which will be a blessed privilege to me.
I think I realize in a measure the goodness of the Lord, which has followed me all the days of my existence, and especially since I have become connected with the commandment-keepers. I enjoy the Spirit of the Lord at times, and have been blessed while praying for the messengers. Truly I feed in a rich pasture and, as it were, by the side of still waters. The Lord is kind and merciful and cares for me. He gives his children rest even in this life. Christ at times seems very precious to me. I delight to contemplate his great love and condescension, and to feast upon the riches of his grace. May I be very grateful, humble and faithful for temporal and spiritual blessings; and may these blessings ever lead me nearer the Lord and his people.
D. T. Bourdeau.
Dansville, N. Y., June 25th, 1865.

True Friendship and Human Kindness

True friends are the whole world to one another; and he that is a friend to himself is also a friend to mankind.

Practical Infidelity.

"An infidel, brother? Your room-mate an infidel?"
"Yes, there are many in the University. Why are you so terrified? Do you think my life is in danger!"
"I fear your principles are."
Oh! as to that, they do try to bring me over to their views; but I am little moved by all they can say. My danger lies in another direction—from skeptical believers, rather than from unbelieving skeptics.
"What do you mean?"
Why this. So far as I have observed, there is only here and there one among professing Christians, who really takes the Bible for the word of God, practically believing all its declarations, not because they accord with his own worldly maxims and the dictates of common sense, but because "the mouth of the Lord hath spoken it;" and all who do thus believe are called fanatics by their less credulous brethren.
Now here are father and mother, long standing professors of religion. Do they believe the whole Bible? Christ says: "A man's life consisteth not in the abundance of the things which he possesseth." If father believes that, why does he deny himself all leisure for intellectual and spiritual culture "that he may buy and sell and get gain?" If mother believes it, why her pride in her accumulated household stores, her goodly wardrobe, fashionable furniture, and what she calls "style of living?"
Notice these commands. "Love your enemies." "Forgive if ye have aught against any." "Pray for them which despitefully use you." You know of father's chronic bitterness toward Mr. A. for some real or fancied injury. Mr. A. has more than once tried to effect a reconciliation, but father cannot forgive. Does mother, think you, ever pray for that tattling Miss S., whose slanderous reports have so annoyed her? One would not think so, judging from her talk.
"Then here is the promise. 'Trust in the Lord and do good; so shalt thou dwell in the land and verily thou shalt be fed.' If I should act faith in that, and devote myself to a life of charitable endeavor, taking God for my paymaster, father would think me insane. And as with the promises, so with the threatenings. Those having their fulfillment in this life, and in accordance with observation and experience, are credited, such as this, for example: 'He that will not plow shall beg in harvest;' but for those awful passages which threaten eternal loss to the finally impenitent, can it be that father believes them? You remember when I first started for the University, months ago, father took me to the station. While waiting for the train he talked to me freely, expressing his solicitude for my future welfare, his hope that I might acquit myself with honor, take a prominent rank in my class, and finally attain to professional eminence. Did he really believe that it would not profit me to gain the whole world and lose my own soul? Did he believe that by a collision of trains, a heedless crossing of the track, or a careless step upon the platform, I might that very day be sent to the bar of doom and an eternity of woe?"
"And do you think father is not a Christian?"
"I did not say that. I do not presume to judge. I am only saying that my faith in the Bible is less endangered by the arguments of avowed skeptics, than by the practical infidelity of professed believers."—Congregationalist.

Surgical Analysis of the Cause of the Assassin Booth's Death.

Booth's wound and death were so peculiar that they deserve notice and attention. A post-mortem examination was made; but the result has not been published; yet sufficient is known to enable us to state what were the parts injured, his sufferings, and his painful, horrid death.
The ball from the cavalry revolver entered on the left side, back of the head and below it, and passed out on the right side. He fell a helpless mass, unable to move, exclaiming: "I am finished!" He was carried out of the burning barn and laid upon the grass and survived the wound four hours. He requested several times to be turned or moved from side to side, on his stomach, and asked to see his hands. When raised he gazed upon the helpless dead members, exclaiming, "useless—useless," and asked more than once of those about him "to kill him," thus to end his pain and sufferings.
From these statements from those who were about him, and witnessed the "fussy doctor" probe his wound, we knew that he had a wound of the spinal cord, about the second cerebral vertebra, which was doubtless fractured. Such a wound would produce complete paralysis of the arms, legs, and lower portion of the trunk, while respiration and action of the heart would continue, as the nerves which proceed to those organs pass off from the cranium, and not from the spinal cord. The mind was clear and undisturbed, save from the shock of the wound and pain; but the brain was uninjured. It was a living, active mind, with a dead, helpless body, with the most excruciating, agonizing pain that a human body can be subject to. We once saw an officer with a similar wound lower down in the spine; his sufferings were terrible, and he prayed and implored all about him to "kill him" and end his misery.
In Booth's case the nerves of organic life, respiration and circulation, were uninjured, and the only muscles over which he could exert any volition were those of the head and face. From the moment the ball struck him he was dead and helpless, with a mind clear in intense suffering, a living witness of his own just punishment for his atrocious deed. Was there not the avenging hand of God upon him from the moment he exclaimed, upon the stage of Ford's theater, "I am avenged!" In the leap upon the stage the fibula—the small bone of the leg was fractured. For ten days and nights the forests and swamps were his home, with pain, and dread and anguish. When discovered, the barn was fired; before him a sea of flame ready to engulf him, beyond the grave a still greater sea of flame awaiting him; and at that instant he received his peculiar, his wonderful wound, which we have described. Could the end of such a life have been more appalling? Was there not in all, the hand of an overruling Providence.

Study of the Prophets.

By W. Leask, D. D.

A WORD IN SEASON.

THE rectification of one error is a great thing; the redemption of one forgotten truth from beneath the pile of human tradition is a still greater; and the successful appeal to men to rally around Christ the Saviour-King is the greatest of all. May this loftiest of honors wreathe the brow of every man who is holding out the Bible to poor wandering humanity, and crying, "Lo! it is the proclamation of God, that he intends setting up a glorious kingdom upon this long-distracted and bleeding planet."
Happily, the number of such men, though still few, is rapidly on the increase. Great and long-forgotten truths are beginning to reappear. Thoughtful men have been for many years ill at ease. Results at efforts to evangelize the world have been sadly out of proportion to the efforts themselves. What does God intend to do with this world,—this great, beautiful, and populous world, the scene of so many miseries, so many mighty acts, so many Divine miracles, and so many and such long-continued struggles between the powers of good and evil? Shall it be converted? If so, by what instrumentality, and when?—and that "when?" has come back from every idol-temple and lofty mountain in a long and sickly echo. And again the dreary "when?" has gone up to heaven from the prayer meeting, fallen doubtfully from the preacher's lips, rolled heavily in the large missionary meeting, and passed around the globe like a desolate thing seeking a resting place, and finding none. Or, does God intend suddenly to destroy the works of his hands, to set fire to the earth, and sweep it to destruction, just at the time when multitudes were beginning to hope that signs of better days were budding forth to gladden the eyes of the nations? Shall the earth—Adam's earth, man's earth, CHRIST'searth—speedily be seen by startled angels flying in its orbit through the heavens, one vast globe of intensely heated fire, like the steamship in flames rushing madly through the hissing sea? Such awful questions as these have long engaged the thoughts of devout thinkers, but no satisfactory answer was obtained. Some few men, however, hinted that it might be well to open the books of prophecy, and to try to realize the import of the visions of holy seers. But the habits, prejudices, and theories of the churches and pastors were all against that. "Meddle not with prophecy." "It cannot be understood." "Preach the gospel." "Let prophecy alone." Such were the precepts of our teachers. Well, but we may ask, What shall we read, if not prophecy? How much Bible will be left to us, if all its predictions be excluded? Does it honor the Holy Spirit to say that prophecy cannot be understood? Is it not far more likely that he intended us to be made acquainted with leading facts, by presenting them in appropriate language, than that he designed to speak so obscurely that in effect it should amount to entire silence? Surely he is the Revealer, not the Concealer. Hath not God revealed them to us by his Spirit, that we might know the things that are freely given to us of God? Does not Paul speak of the guilt of the people and rulers of Jerusalem, in not knowing the voice of the prophets which were read every Sabbath-day? Does not Peter say that we do well to take heed to the sure word of prophecy, as unto a light that shineth in a dark place? Does not John, in his preface to the Apocalypse, say, "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things that are written therein, for the time is at hand?" Was it not by consulting the prophecy of Jeremiah that the captive Daniel understood that the years of the captivity in Babylon were nearly expired? Does not our blessed Jesus, the Prince of the prophets, give us signs, and command us to watch them, and attend to them, and lift up our heads when they appear? Are not the children of Issachar celebrated as men who had understanding of the times, to know what Israel ought to do? Is not the testimony of Jesus the spirit of prophecy? Is it not the design of prophecy to bear testimony to Him? How should we know that Jesus is the Christ but by comparing his life, doctrines, deeds, and sufferings with the prophecies that described them so long before? And as to preaching the Gospel, why, you cannot do that faithfully, nay, you cannot do it at all, if you resolve to have nothing to do with prophecy; for the Gospel is itself the fulfilment of one series of prophecies, and the utterance of another; the Gospel is the grandest prophecy in the world—a long, beautiful, and most sublime prediction, embracing Heaven and earth in its mighty circumference, and resting not until earth shall be like Heaven, and both shall be one in Christ. And if we meddle not with prophecy, assuredly it will meddle with us, and the result will not be much to the credit either of our discernment or our piety.
But then it is objected that certain students of prophecy have made calculations of dates and periods which the event has falsified. Nothing more likely; and yet we see not much more harm in making calculations from prophecy, than in making them from the results of the missionary efforts of the last fifty years to ascertain how long it will be before the world shall be converted at the same rate, which a celebrated missionary did not long ago, and gave us as the result the astounding answer of a million of years! So far as the hopes of men are at present concerned, he might just as well have said "Never." But we do not plead for calculations, but for facts. God will take care of "the times and seasons;" let us believe the facts, and go cheerfully to work just as he has bidden us, and all will shortly be well. The kingdom will come.—W. Leask, D. D.

A Deceived Heart.

By C. H. Spurgeon

THERE are many cunning flatterers in the world, but the most cunning is man's own heart. A man's own heart will flatter him even about his sins. A man is a grasping miser—his heart flatters him that he is only exercising proper business habits. A man on the other hand is extravagant, and spends the good gifts of God upon his own evil passions; then his heart tells him he is a liberal soul. The heart turns "sweet into bitter, and bitter into sweet." "Well," says he, "it is true I drink too much, but then, there's never a time I refuse a guinea toward a charity. It is true," says he, "I am not certainly, what I should be, in my moral character, but still, see how regularly I keep to my church or chapel. It is true," says he, "I don't now and then mind a trick or two in my trade, but I am always ready to help the poor." And so he imagines that he blots out an evil trait in his character with a good one, and thus flatters his own heart. And see how self-contented and satisfied he is. The poor child of God is trying his own heart with the deepest possible anxiety; this man knows of no such thing. He is always fully assured that he is right. The true believer is sitting down and turning over his accounts day by day, to see whether he be on the road to Heaven; or whether he has mistaken his evidence and has been deceived. But this man, self-satisfied, bandages his own eyes and walks deliberately on, singing at every step, straight to his own destruction. I know of some such now.—C. H. Spurgeon.

Tell it to Jesus.

BURY your sorrow— The world has its share; Bury it deeply, Hide it with care.
Think of it calmly, When curtained at night; Tell it to Jesus, And all will be right.
Tell it to Jesus— He knoweth your grief; Tell it to Jesus— He'll send you relief.
Gather the sunlight Aglow on your way; Gather the moonlight, Each soft silver ray.
Hearts grown aweary, With heavier woe, Droop mid the darkness; Go comfort them—go.
Bury your sorrow, Let others be blest, Give them the sunshine, Tell Jesus the rest.

Remembering Christ.

By Cuyler

If any skeptic or any stranger to the Gospel were to look in upon a company of Christians at the Lord's Table, and were to inquire, "What is the use of this service, and what does it mean? I never could see anything in it,"—we might answer him by asking him, "Did you ever see anything in the miniature of a departed wife? Did you never find any beauty in the golden lock clipped from the temples of your dead boy? Are there no teachings, no reproofs, no blessed suggestions in the very sight of your mother's Bible? If you cannot understand and feel such influences, you cannot appreciate one of the highest and holiest uses of the sacrament of the Holy Supper."
For among other benefits linked with this simple ordinance, one of the very chiefest is that it is a memorial of the suffering Saviour. It is a keepsake of the best of friends. Not only do true believers come to the sacramental table in order to remember Jesus, but because they remember Jesus. In many characters and offices, beautiful and glorious, does the Redeemer there appear. In two characters does he shine pre-eminent and incomparable.
1. First, we remember Jesus at his table as a sufferer. All suffering touches us; but what sorrow is like unto Christ's sorrow? When Stephen was slain, he was slain for his religion; when Paul bled, he bled for his best Benefactor; when Hampden fell, he fell for his nation's liberty; but when Jesus of Nazareth died, it was an incarnate Son of God dying to bring salvation to the most malignant of his foes. A world's enmities he bore. The chastisement of a world's iniquities was laid upon him. By his stripes is the worst of lepers healed. His blood cleanses even a persecuting Saul of Tarsus from his guilt. But if this general statement does not touch my heart, I can think of the atoning Lamb as my own personal deliver, bearing on his divine heart a distinct and individual thought of me in the hour of his bitter agonies. For the sins of the whole world he died; but this does not so move me as the recollection that for me, poor, guilty, wayward, ungodly me, he gave himself to the tormentors. What the broken law of God demanded of me, my Saviour bore. What I deserved to suffer, Jesus suffered for me. That wounded side was cleft, and those mangled hands were pierced, that I might go with clean hands and a forgiven heart into Heaven. Putting forth his grateful hand to the sacred emblems, the believer exclaims:
"This body broken for my sake, My bread from Heaven shall be; This testamental cup I take, And thus remember thee; Remember thee and all thy pains, And all thy love to me; Yea, while I breathe, or pulse remains, Will I remember thee."
2. For Jesus the sufferer, is at the same time Jesus the lover of my soul. Not that I at the first loved him, but he, when I was all unlovely, loved me. This is the sublimest teaching of the sacramental hour, this is its holiest, tenderest inspiration. On the emblems which Jesus offers me at his table—on the folds of the banner which he lifts above me—on every morsel of the bread, and on every drop in the flagons, his sacred hand writes, "Herein is Love." Free, unsought love was Christ's, for he gave himself for us. Sovereign love was Christ's, for it passed by fallen angels weltering in woe, and lighted upon fallen me, weltering in my guilt. Condescending love was Christ's, for although he were quite as rich without me, yet he became poor that I might be everlastingly rich with a celestial inheritance. Mighty was this love of Christ's, for it subdues the most obstinate opposition, and transforms the most malignant depravity of the sinner's soul. It was a love stronger than death. It saw me ruined by the fall; yet loved me notwithstanding all! Bless the Saviour, O my soul! let all that is within me bless his holy name! Draw nigh to him now. Reach hither thy finger and behold his hands. Reach hither thy hand, and thrust it into his side; and cry out, "My Lord and my God!" Thou art my Shepherd; thou art my Husband; thou art my King. Woe be upon all spiritual love but the love of Christ! Shame be upon all glory but glorying in the cross of Christ; death be upon all life but upon the life for Christ! "As the bridegroom rejoiceth over the bride, so doth my soul rejoice over thee!"
To remember Jesus thus at his table, and to rejoice in him, is comparatively easy for the believer, when the very air is loaded with the fragrance of his presence. With everything to remind us of Christ, it is not so hard to keep the heart upon him. But when we get out again into the pestilential atmosphere of an unfriendly world—when we come among the jinglings of the money-changers, and the wranglings of the seekers after gain, and the clamorings of the seekers after pleasure—when there is nothing around us that looks or acts or speaks like Christ, can we remember him then? Can we order our lives in remembrance of his law of purity? Do we carry Christ's keepsake with us into daily life? Do we labor for dying souls in remembrance of the way in which he toiled for poor humanity? Do we try to be patient under trial, and forgiving under provocation, remembering how he returned good for evil? Do we remember him when we divide up our gains, seeing to it that Christ's cause receives its full share of our gold and silver? Do we remember him in the person of his poor, his enslaved, or his injured ones? These are the practical questions for every Christian to answer, both when he approaches and after he leaves that sacred spot where the voice of his crucified Master says, "Do this in remembrance of me."-Cuyler.
Continue reading: Concessions of the Church to the World