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ties of the white man and the negro, it few genera, such as the horse and the seems impossible to believe that they ass, may produce hybrids (mules), but had a common origin. For all that, the majority of scientific authorities have come to believe that the theory of a separate origin is untenable. M. Quatrefages, of Paris, has recently published a book which is said to demolish it completely. Dr. Tylor, the most recent English authority, says, in his "Anthropology: "We may accept the theory of the unity of mankind as best agreeing with ordinary experience and scientific research."

The author of the article in question advances a specious argument in favor of his theory, based on a peculiar interpretation of the first chapters of the book of Genesis. He claims, as has often been done before, that God created men, "male and female" in many places, besides Eden; and that we have, in the Bible, an account of the progenitors of the so-called Semitic race alone. In his Scriptural argument he fails, however, to ake note of such passages as 1 Cor. 15, 22: "As in Adam all die so in Christ shall all be made alive." If Adam was not the generic head of the human race, I cannot see how his fall could have been universal in its effects, and how Christ could have accomplished a universal deliverance. Besides this did not St. Paul announce to the intelligent Athenians, as one of the most important portions of his message, that God hath made of one blood all the nations of men?" Acts 17: 26. Until my difficulties with reference to the interpretation of these passages, and others like them, have been removed, I am debarred from accepting any Scriptural theory which involves a multiplicity of the foci of creation.

they cannot perpetuate their species. And who ever heard of a cross between the eagle and the owl? If the Caucasian and the negro are no more closely allied than animals such as these, how is it that the law of immutability does not apply to them? How is it that there seems to be no limit to the intermarriage of the races of men; and that the mixed races appear, if anything, to increase more rapidly than their progenitors? The writer of your article rather coarsely asserts that "the negro is more closely allied to the chimpanzee than he is to the white man;" but, if this were true, we might surely expect to find, in certain countries, a hybrid race-half negro, half chimpanzee, more numerous than mulattos.

There are, I confess, great differences between the various types of mankind. and I do not pretend to explain their origin. It is, however, unsatisfactory to refer them to three, or any other number of centers of creation. When we went to school we were taught to believe in Blumenbach's five races, but many men of science now recognize all the way from two to upward of sixty. These races shade off almost imperceptibly into each other, so that it is almost impossible to discover any scientific principle of division. Even now there are at least four races of so-called negros on the continent of Africa, which, it is said, have hardly a peculiarity in common, except color, and even the latter is not invariable in intensity.

The negro of the present day sometimes gives birth to the perfectly white albino. Is it then, so utterly incredible that primeval man should have been so There is another statement in the constituted as to evolve a number of article you have sent me, which I must types, which by a process of marital respectfully beg leave to call in ques- selection, and under various climatic tion. The author says, with reference and geographical conditions, became to the Caucasian and Negro races, settled and permanent? We cannot, "Both are separate and distinct crea- as yet, speak with certainty on this subtions, and as such the relation between ject. It cannot be made out how far the the white man and the negro is not peculiarities of single ancestors were closer than that between the horse and inherited and intensified by in-breeding, the ass, or the eagle and the owl." how far, in certain migrating tribes, Now, if there is anything which seems those who were least suited to their to be established it is the "immutability dwelling died out, while those who surof the genus." It is a law of nature vived underwent physical alteration that the genera are to remain intact. A through the change of climate, food and

habits, until a new race was produced that was fitted for the region in which it dwelt. With reference to these things we can only suggest possibilities, but the subject is one which is now receiving considerable attention.

Besides all this there are many facts, neither of which is conclusive in itself but all of which tends to indicate the original unity of the human race. Take, for instance, the archæological argument. In almost every country stone weapons and implements have been found, which far antedate our present civilization. These are everywhere made in almost precisely the same pattern. I have before me two stone axes (generally called celts), one of which was taken from a bog in Ireland and the other from a mound in Ohio. They are so nearly alike that it is almost impossible to distinguish the one from the other. Stone arrow-heads of the common leaf-shaped pattern are found in China and Australia, as well as in America. All this, it may be argued, merely shows that men in similar circumstances do their work in the same way, but taken in conjunction with other facts, it certainly points to the original unity of the human race.

since the first separation." Science of Language, 1, p. 340. Does not this point to the original unity of the human race?

If time allowed I would be glad to direct your attention to the arguments derived from history and tradition. The legends concerning the Creation, the Garden of Eden, the Fall of Man, and the Deluge, which are found among so many nations, cannot be entirely ignored. Historians, too, are carefully tracing the migration of nations, and everything points to their common origin in the highlands of Central Asia


an origin which fully corresponds with the Scriptural record. This fact is fully recognized by the most eminent historians. "The Book of the Generations of the Sons of Noah," (contained in the tenth chapter of Genesis) savs Prof. Rawlinson, is the most authentic record we possess for the affiliation of nations.' In the same connection, he says: "Of course, if we are at liberty to regard the compiler of the Book of Genesis as 'mistaken' whenever his statements conflict with our theories, we may speculate upon ancient history and ethnography much at our pleasure." Ancient Monarchies, 1, 50.

By these and other considerations, I am led to believe in the unity of the human race. I regret that I have not had leisure to consider at length the various subjects I have indicated; but trust that I have said enough to show that while fully appreciating the ability of the article you have sent me, I must decline to accept all its conclusions.

Philology has recently made wonderful advances. There are about one thousand distinct languages in the world, without counting dialects. These, it is found, did not spring up separately, but belong to various groups, which are severally derived from one ancestral tongue. Thus, for instance, Italian, French, Spanish, and the other so-called Romanic languages are all descended from Latin. Now, on examining the ancient languages it is found that they too belong to several groups, of which the most important are the Aryan and the Semitic, and it is possible to de- When one strives to be funny he suctermine with great accuracy the charac- ceeds little better than an elephant who ter of the languages from which they are hopes to be graceful, but when one's severally descended, so that the field of tongue is so made that wit is the result research is reduced to a very narrow of its normal activity then one may even compass. Thus far philologists have be funny in a prayer and at the same not succeeded in proving the original time deeply reverent. When Father identity of human speech, but Prof. Alvord was invited to ask a blessing at Max Muller, a great authority on these a public banquet he bowed his head and subjects, says: "It is possible even now said, "O Lord! Adam sinned by eating to point out radicals, which, under and Noah by drinking. Keep us from various changes and disguises, have the wickedness of the one and the folly been current in these branches ever of the other. Amen."


I sing the Hymn of the Conquered, who fell

in the battle of life

The hymn of the wounded, the beaten, who died overwhelmed in the strife;

Not the jubilant song of the victors, for whom

the resounding acclaim

Of nations was lifted in chorus, whose brows wore the chaplet of fameBut the hymn of the low and the humble, the weary, the broken in heart, Who strove and who failed, acting bravely a silent and desperate part; Whose youth bore no flower on its branches,

whose hopes burned in ashes away, From whose hands slipped the prize they had grasped at, who stood at the dying of day With the work of their life all around them, unpitied, unheeded, alone, With death swooping down o'er their failure,

and all but their faith overthrown. While the voice of the world shouts its chorus, its pan for those who have wonWhile the trumpet is sounding triumphant, and high to the breeze and the sun, Gay banners are waving, hands clapping, and hurrying feet

Thronging after the laurel-crowned victors

I stand on the field of defeat

In the shadow, 'mongst those who are fallen, and wounded, and dying-and there Chant a requiem low, place my hand on their pain-knotted brows, breathe a prayer, Hold the hand that is helpless, and whisper, They only the victory win Who have fought the good fight and have vanquished the demon that tempts us within; Who have held to their faith unseduced by the prize that the world holds on high; Who have dared for a high cause to suffer, re

sist, fight—if need be, to die.”

Speak, History! who are life's victors? Unroll thy long annals and sayAre they those whom the world called the vic

tors, who won the success of a day? The martyrs, or Nero? The Spartans who fell at Thermopyla's tryst,

Or the Persians and Xerxes? His judges, or Socrates? Pilate, or Christ? -Blackwood's Magazine.



It is interesting to trace the names which the Bible uses to designate the children of God. They are quite numerous, and there is always much meaning in them. This is, indeed, true of names and words generally, so that the study of words is one of the most profita

ble that can be pursued. But if this is true of common words and names, how much more must it not be true of those names which the Bible uses to designate the character and position of the child of God? They are like so many different pictures of the dignity and worth of the Christian's life, drawn by the pencil of inspiration from as many different points of view.

And what are these names? Here are a few. The Bible calls the children of God "a peculiar treasure," "His chosen ones," "My people," "My chosen, ," "the elect, whom He hath chosen," "His beloved's," "the dearly-beloved of My soul," "My heritage," the salt of the earth," "the light of the world," "a light in the Lord," "believers," "brethren," "saints," "the sons of God," "heirs of God," and "joint-heirs with Christ." These and many others which might be added, contain much food for reflection. Together they form, as it were, a kaleidoscope, which at every turn presents the character of the child of God under some new aspect of its preciousness, dignity and worth. It is as if the Spirit of inspiration had been unable to find any single term broad and full enough to express all that was in His mind in regard to the exalted character of the believer's life, and so had been compelled to resort to the use of different metaphors and names in order to give expression to all that is implied in being a child of God.

But there is another name which the Bible uses in referring to God's children, which, according to our thinking brings out the beauty, the preciousness, the safety and dignity of their life, far more vividly than any of those mentioned above. That is the name used in the prophet Malachi, chap. iii. 17. "And they shall be mine. saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him." There is a great deal in that verse, but we now wish only to speak of the name which is here given to the children of God. They are called His jewels. What are the lessons which we may learn from this name?.

1. It teaches the lesson of the preciousness of God's children. It brings out a peculiarity in the relation between God

and His children. Not only are they His, they are His peculiar treasure. We know from experience that it is pos sible to make a distinction between our possessions. And it seems from this that God has also done so. The heavens and the earth are His, with all that is therein. Among all the treasures He has marked as His jewels, not the gates of pearl, which we are told are in the heavenly city, not its jasper walls, nor its streets of gold, but those who love and fear Him as His children. These are the precious jewels, which are set as gems in His crown.

Jewels are the most precious earthly possessions of which we know. There are precious stones which are worth many thousands of dollars each. Thus the great Orloff diamond in the sceptre of the Emperor of Russia was sold for $435,000. And the Regent or Pitt diamond, which was once in the hilt of the sword of state worn by Napoleon I. was bought for more than half a million dollars, and is estimated to be worth at least twice that much. No figure could, therefore, possibly be used, which would better bring out this idea of the preciousness of God's children.

Of earthly jewels we may determine their preciousness by the price which has been paid for them. The price shows the value at which they are held. Similarly may we judge of the value of these jewels of God, by the price which He has paid for them. And what was that price? It was neither silver, nor gold, nor precious stones. It was a price infinitely greater than all the gold, silver and precious stones in the world put together. He gave His only Son. In order to buy back these jewels, His Son left His throne on high, came down to the lowest depths of our degradation and fall, and endured the pains of death and hell. Would ever earthly monarch have done the same for any of his jewels? Suppose the Emperor of Rusia should lose that diamond from his sceptre, do you think he would be willing to leave his throne, to come down to the lowest level of his subjects, endure the pains of the knout and the toils of the Siberian mines, yea, and give his life to recover that jewel? Far from it. He would sooner far lose ten thousand other jewels like it. But the Son of God did as much, and infi

nitely more, in order to recover the jewels which He had lost.

Think of these things, and then think
how precious in God's sight are those
that love and fear Him.
The most pre-
cious of earthly possessions can only
give us a figure whereby to illustrate
that preciousness. Well may we say of
all His children:

"Dear as the apple of Thine eye,
And graven on Thy hand."

2. It teaches the beauty of the life of God's children. Not only are jewels the most precious of earthly possessions, they are also among the beautiful orua ments of which we know. When a king or queen goes out on an occasio of state, he or she may be arrayed in all the most beautiful and gorgeous fabrics which the skill of the world can produce, yet if the gems, and the diamonds are forgotten, the state dress is incomplete. Tae highest effect of brilliancy and beauty is wanting. So also in another sense with regard to the Lord's jewels. All things of beauty in His whole natural universe might be gathered together, and yet .if His children were not there the crown of all would be wanting,

But wherein consists the beauty of these jewels? The beauty of a diamond consists in its brilliancy. It reflects the rays of light from each of its many sides with almost absolute perfection. Hence as it is turned from side to side it glitters like a little sun or star. And so also is it with God's children. Their life is beautiful, because from every side or aspect it reflects the rays of the Sun of Righteousness. Like the diamond, their light admits of perfect polish. It may take hard rubbing, much and patient toil; but every friction helps to increase the brightness. And when the cutting and the forming of their character is complete, they will be an image of Christ, and will reflect His light as perfectly as the diamond does that of the sun. And hence also when the great assembly shall have been gathered above, they will shine like stars forever and ever.

3. It teaches also the safety in which God's children live. This thought comes out especially in that verse which we above quoted from Malachi. "And they shall be mine, saith the Lord of

hosts in that day when I make up my jewels; and I will spare them, as a man spareth his son that serveth him." And why should not God spare His own children-His jewels? Men guard their treasures with all the vigilance and care possible, and certainly God will do no less. And if He guards His jewels with all possible vigilance, then certainly no harm can come nigh them, for He watches with infinite care. This same truth we are, indeed, taught elsewhere, as when we are assured that without the will of our heavenly Father not a hair can fall from our head; but it will, I think, help us to realize that promise more, if we remember that we are not only His, but His peculiar treasure. His children are dear to Him above all else, and hence also His care is over them above all else.

If any one fails to see a reference to the judgment day in that verse, which we just quoted, he need only read on a few verses further: "Then shall ye return, and discern between the righteous and the wicked; between him that serveth God, and him that serveth him not. For, behold, the day cometh that shall burn as an oven; and all the proud, yea, all that do wickedly shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings."

The day on which the Lord will make up His jewels, will be the day of judgment-the day on which the earth and the heavens shall be burned up, and in which the wicked shall be as stubble; yet on that day shall God's own children be safe. They will be like gold seven times tried in the fire. All dross and impurity will be gone, and they will be safe. And if on that dreadful day, then surely on every other will God keep safe all His jewels. How safe, then, to know that we are God's jewels! 4. It teaches next the glory which awaits God's children. At one place in Scripture that glory is spoken of under the figure of a crown of righteousness, at another as a crown of life, and at still another as a crown of glory. Those who are already there are de

scribed as seated at the marriage supper of the Lamb, as clothed in garments of white, as having harps in their hands, and as joining the heavenly choirs in singing hallelujahs to the Lamb. And no doubt there is unspeakable blessedness implied in each of these representations. But what are crowns, or golden harps, or marriage suppers, or heavenly anthems even, compared with the unspeakable distinction of being the jewels of the Almighty? No other figure could give us such an idea of the dignity and glory to which God's children are exalted.

The story is related of Cornelia the mother of the Gracchi, that once when a companion lady had shown her all her most beautiful ornaments, and had asked to see hers in return, she detained the lady in conversation uutil her two boys came from school, when pointing to them, she exclaimed, "These are my ornaments!" Never did fond mother confer a distinction on her children greater than this. And similarly may we say with regard to our heavenly Father. For Him at the last great day, when all the universe shall be assembled before Him, and in the presence of all the riches and glories of heaven, to seat on His right hand His redeemed, and to exalt them above all His other creatures as His jewels, will be to confer a distinction upon them which we can scarcely conceive.

5. And it teaches yet this other lesson, the earnestness with which we ought to labor to recover the jewels which are still lost. As Christians we are not only among those who are destined to be among God's jewels, we are also His children, and so should feel the liveliest interest in all His jewels. Suppose your father should happen to own that large diamond which is now in the sceptre of the Emperor of Russia, and suppose he should have the misfortune to lose it, would you not be willing to join him in the search, and moreover devote to it all your energies? You would no doubt be willing to spend night and day, and to leave friends and pleasures all behind, if you saw only the remotest chance of recovering the gem. Well, your heavenly Father has many jewels, infinitely more precious than that, and many of these jewels are now lost. He asks you

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