The surviving vessels directed their course, not to Syria, but to Egypt. Here the vile plot of the ship owners and the equally criminal leaders of the children, became known. The vessels belonged to slave dealers, whose profession of piety and interest in the crusade was a deception practiced to decoy the innocent children, and to secure them for the slave markets of Egypt and Persia.

hundred young monks were bought by the Caliph of Bagdad, and over a thousand boys were sold to the governor of Alexandria. All who escaped death by the sea were doomed to the more awful fate of slavery to the heathen, who purchased them.

Thus ended one of the most astonish

dertaking of great magnitude, certainly. But resulting in no political changes in the world, being characterized by no bloody battles, having no renowned names of nobles connected with it as leaders, it was not as fully recorded as other crusades, and has passed almost from the memory of man. It is, however, and will ever be, one of the darkest, saddest pages in the history of those times, calling up the sympathies of all readers, who can but lament the awful, horrible fate superstition and folly prepared for the poor innocents of the Children's Crusade. Amalric.

When articles rise, the consumer is the first that suffers; and when they fall, he is the last that gains.

WHEN, in the year 1820, the eternal Father drew aside the vail, and opened the long-closed heavens, revealing Himself and His beloved Son Jesus to the prophet youth Joseph Smith, thus taking initial steps to establish His government on this sin-cursed earth, where the Adversary had long usurped authority, it was not any part of His programme that He should be foiled or frustrated, or finally defeated-He commenced to continue, He worked to succeed, He "stooped" from heaven to earth "to conquer" Satan and redeem a fallen world, and He will never relax His efforts till His righteous and eternal purposes are fully accomplished.

He knew that He would have to encounter Lucifer and his hosts-He had met and vanquished them before, and they had fallen, fallen! But, like the devils which were cast out of Mary Magdalene, and which entered a herd of swine, ran them into the sea, and destroyed them, so when the fallen hosts were cast out of heaven, they must have some place of abode; therefore they came upon this earth, and, like the devils who destroyed the swine, they have been and

still are laboring incessantly to destroy the teeming millions of the earth, as far as they can gain possession of the bodies of men. Though conquered, Satan would not yield, for, in the language of Milton, he says:

"What though the field be lost?

All is not lost: the unconquerable will, And study of revenge, immortal hate, And courage never to submit or yield." But this "unconquerable will," this "study of revenge," this "immortal hate," and this "courage never to submit or yield," though they will subserve Jehovah's purposes in the grand system of salvation, yet they will not suffice to gain the final victory, for the great Commander, our Eternal Father, through the instrumentality of His Son Jesus, King of Saints, and other nobles of the same honorable family, will again be victor of the field, and the earth will eventually be cleansed from sin and freed from him who first planted its seed in Eden's beautiful garden.

This work of opposition still goes bravely on, and the inquiry may be consistently made: "How is it that you Latter-day Saints endure opposition,

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How is it that you do not rise up in rebellion against the government under which the most of you live, and which treats you so unconstitutionally? answer, the Latter-day Saint is

"Patient of constituted control,

We

$ He bears it with meek manliness of soul;
But if authority grows wanton, woe
To him who treads upon his freeborn toe:
One step beyond the boundary of the laws
Fires him, at once, in freedom's glorious cause."

He is mortal, but he is not a serf-he is

a MAN.

He senses insults. He feels oppression. He groans under tyranny. But he is taught from on high: "Vengeance is mine, and I will repay, saith the Lord." "I, the Lord, will fight your battles." "Be still," said Moses, "and see the salvation of God." He has faith in God. He has proven Him in the past, and he trusts Him for the future. His creed is truth-all truth-"the truth, the whole truth, and nothing but the truth." He loves the truth. He enjoys it. He strives to live it. He knows it. And he knows that he can be saved by it. Hence his meekness, his peaceableness, his patience, and his endurance in the persecutions to which he is subject in his mortal career. In the language of the Savior, "He knows the truth, and the truth shall make him free."

"But," says the skeptical objector, "why suffer this opposition from the Evil Powers to continue through the entire period of the earth's mortal history? If God is the all-powerful being He is represented to be, why does He not muster His forces, and at once and forever crush out their rebellion against His authority, and give peace to earth?" Because He does not wish to defeat His own purposes. He purposed to allow a regulated measure of evil to exist, that His children may become acquainted with it by experimental contrast with the good, that knowing good and evil, and good from evil, and exercising their volition in battling and overcoming evil, they may reach perfection.

"But," says the objector, "I do not believe there is a God at all." Then

and your statement shows how successful the Adversary has been in accomplishing his purposes in you, for thus far you have become "captive to his will." It is not our purpose here to argue this point, but we will merely insert for your consideration an anecdote of that honored philosopher, Sir Isaac Newton. He was once examining a new globe, which was a splendid piece of workmanship, when a gentleman, who did not believe in God, and who believed that the beautiful earth upon which we live came by chance, entered his study. His attention was immediately attracted by the handsome globe, and he quickly asked, "Who made it?" "Nobody; it happened here," readily answered Sir Isaac, knowing the creed of his questioner. The gentleman was astounded at the answer, but acknowledged the rebuke.

Now, we bear testimony that there is a God. He has purposed to redeem this earth and the law-abiding portion of His children from the power and thralldom of the Evil One, and who can prevent it? Who shall stay His hand? "For the Lord of hosts hath purposed, and who shall disannul it? And His hand is stretched out, and who shall turn it back?" (Isaiah, xiv, 27.) When He purposed delivering Israel from Egyptian oppression, could Pharaoh and his mighty host prevent it? When the Lord decreed to deliver the three Hebrew children, could all the power of the Babylonish king change that decree? When, in the time of Noah, He determined to destroy the antediluvians by a flood, did all the power of opposition manifested by the Adversary, through that rebellious generation, avail in the least degree to prevent the rains descending, and the fountains of the great deep being broken up, to destroy the disobedient? Or did it avail to frustrate God's purpose in saving the obedient Noah, and those who were with him in the ark of safety? The Devil could not stop the flood, nor the consequent destruction; neither could he sink the ship and destroy the seed that should re-people the world. Other pertinent questions might be asked concerning

ancient times, but let these suffice, and let us refer to the present and future.

The Lord has sworn to gather scattered Israel. He declared, through the Prophet Daniel, that in the latter days He would establish His kingdom, which should no more be thrown down or given to another people. He has decreed to destroy the wicked, to save the righteous, to bind Satan for a thousand years, to have a millennial reign for that period, to resurrect the slumbering millions of father Adam's numerous race, and, finally, to "make all things new." Now, will He accomplish these purposes? He most certainly will. The Lord works through mortal agents to accomplish His eternal purposes-the Adversary does the same. Which power will be victorious? Which has gained the victory in the past? Man, inspired by the spirit of evil, will continue to oppose-continue to measure arms with Omnipotence; but what will it avail? The Lord will "make the wrath of man to praise Him," and subserve His purposes. "But His work will increase the more it is opposed," as declared by the Angel of God, at the Hill Cumorah, September 22, 1823, to the Prophet Joseph Smith, concerning the work which God was about to establish on the earth through the instrumentality of the young Prophet.

And has

not this hitherto been fully verified? Did the opposition to the Prophet, to his brethren, and to the work of God, prevent the establishment and growth of the work of the Almighty on the earth? No; the Lord overruled to make it an auxiliary. Did the assassination of the Prophet and his brother, and the attempted assassination of others, accomplish anything? It injured the murderers and gave them

"A taint of infamy, Which, like Iscariot's, through all time shall last, Reeking and fresh forever."

But did it stop the spread of truth-the extension of the kingdom of God on the earth? From the existing state of things in Utah and adjoining States and Territories, and from the trumpet-tongues of a quarter of a million of Latter-day Saints, who reside there and in other

parts of the earth, let the answer come in thunder-tone-No! verily no!

Will any future opposition frustrate the designs of Jehovah? Will the Territorial Governor's giving an election certificate to an enemy who has no shadow of a right to it; or the passage of laws by Congress, disfranchising and oppressing the inhabitants of Utah; or the opposition of the whole United States; or the combined opposition and hatred of all the nations of the earth; or the confiscation of property; or would the massacre of ninety-nine hundredths of the Latter-day Saintswould all these frustrate the purposes of the Great Eternal? Never, no, never! They will roll on majestically, till all are fully accomplished, and none shall stay His powerful hand.

Therefore beware, O puny man! Cease fighting against God! Stop your opposition to Jehovah's decrees! Repent of wrong, and fight for right! Help to subdue evil, and establish peace on the earth! Help the Latter-day Saints! Be a Saint yourself! Prepare for the glorious coming of Christ in the clouds of heaven! So shall you escape the hot displeasure of the Almighty, and gain a title to a crown in His celestial kingdom.

Jehovah speaks! Let mortal man give heed, And serve the Lord in thought and word and deed;

For judgments dire will spread o'er sea and land

The Savior's glorious coming is at hand.

-Wm. Jefferies, in Millennial Star.

True Success. In business, in homelife, in social intercourse, in politics, there is a success worth striving for, which is the attainment of the immediate object in view; but there is something far higher, far more valuable, far nobler. It is the purity of character, the elevation of purpose, the fidelity to principle, the faith in God, and the perseverance of effort which are of themselves the real success of life, that will shine through all the clouds of temporary failures.

None can serve both God and mammon.

Matt. 6: 24.

Sacred things can be communicated only through the Holy Spirit.

The same language or words can be used to express both the sacred and the profane.

The sacred is indeed a secret to the profane. The price of obtaining that secret is sacrifice.

To be born from the profane into a sacred life, is indeed a new birth.

A profane world takes offence at sacred efforts.

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It is a marked fact, that demons are often keen in discriminating between what is sacred and what is profane, manifesting a foreknowledge of the sacred. Evidently, they once did know a better

state.

A profane secret can be betrayed; but a holy secret can not; because the latter has no utterance only through holiness, in which there can be no treason.

Sacred gifts provide for their own additions, in the order of sacred advancement. Hence sacred gifts are oracular, their additions prophetically expected

irrational.

What is sacred to the Saint, is mystery and offence to the profane.

The sacred premises in the approach to God, is sacrifice; without the continuation of which, there is no possible abiding in the sacred.

Sacrifice is an exchange of earthly for eternal values, of profane for sacred things.

The Lord does not inaugurate sacred measures by profane means.

Between the sacred and the profane, there is an unbridgeable chasm; nothing can be carried over. It is to go out of the profane, to be admitted into the sacred.

Sacredness has a profound character of its own, absolutely different to profane (common) characteristics; it has its own utterance, its own inner mode, form and content, and in all, a life of its own. The effect of sin was that Holiness was hidden.

The germ of godliness, photographed in the soul of man, even if deeply erased by sin and evil, by affinity, grasps the introductory inducements to the sacred:

"Yet oft-times a secret something
Whispered, You're a stranger here;
And I felt that I had wandered

From a more exalted sphere." Inducements to the sacred are not in profane curiosity or inquisitiveness, but in the given foretaste, by anointment with the oil of gladness in the first estate.

course of training in the school of exaltation.

Apostacy, is to retract from sacred to profane; can not make ends meet, hence

it is certain ruin.

Profane reasoning against the sacred, is like the blind criticising color.

The constant characteristics of profane warfare against the sacred, are mainly envy and hatred, expressed by means of prejudice and misrepresentation.

Infidelity is either inability to discover any difference between sacred and profane, or it is self-worship, ignoring the sacred, and fraternizing with the profane.

Profane philosophy is a labyrinth of tempting phantoms, in which its victims finally get lost.

Sacred philosophy is the analysis of things as they are.

Expert profane philosophy, old and new, culminates in dialectic uncertainty, which to profound energy is a dire condition, debasing and ruinous; but, out of which all sectarian dogmas have been compounded.

The object of profane philosophy is to hide, or raise prejudice against, sacred

truth.

The object of sacred philosophy is to expound sacred truth.

The profane can in no degree be mixed with the sacred. As death was inevitable to the profane by touching the sacred rod, so the profane can not battle successfully against the sacred. It is like grasping in a struggle the blade

of a two-edged sword, or, as the Lord said to Saul, "to kick against the pricks."

Sacred and profane have absolutely nothing in common, but absolutely the contrary. The Lord said that new wine should not be put in old leather flasks,

because it would burst them. So, when sacred power touches the profane world, it grinds the latter to dust. When Enoch spake by sacred power, to the profane, they were seized with fear, they fled, and stood afar off and trembled. Victor Eremita.

To read well is one of the fine arts, it is the sister art to music. Like the latter, it has its scale, its rhythm, its swell and cadence, and when thoughtfully done is ever in sympathy with the subject read. Reading varies in style, in tone, in manner, as it enters into the thing read; address, dialogue, anecdote, narrative, are all different. A newspaper should never be read in the same tone as would be a psalm of the Scriptures. Poetry should never be read in the same manner as a treatise on philosophy. The stately periods of the historian call forth a certain something, which is essentially different from the reading of Mark Twain, Dickens, or Longfellow.

en

quisite modulations of voice, which tell the master's art. It may be that the pulpit is less worthily represented in this direction than the stage; a long experience with many churches compels the conclusion that but few, very few, of the clergy or ministers of our day are titled to be called readers; they often run into monotone, or affect a sametonious tone, a sing-song manner if you please; with the stage, the pulpit is neg ligent, indifferent or untrained; some two or three exceptional instances alone occur to memory during the experience of many years. In our schools and educational institutions good reading is almost unknown; the teachers and professors being unaccomplished, but little can be expected from the pupils; so there are many silent readers, but few who can read to others as readers should read. Books, magazines and newspapers are being plied, but to secure reading, that is, the ability to read in an accomplished or cor rect manner, there is needed a amount of judicious and faithful training, Many of our youth, and some of our teachers, have been taking lessons from a famed reader of this country; his public displays have given evidence of intense study in this grand art, but for the masses he soars too high. Ordinary readers want to master ordinary re ading matter, that which belongs to our sacred books, to current literature, to the daily press. They do not expect to become professionals, or to make the stage, platform, or the bar even, their avocations in life, but in quiet, modest hours, in the Sabbath school, now and again on the stand, they expect to read, and in these positions the masses should be able

There are but few good general readers, and not many who are good in any one line of reading, not many good comic readers, not many good readers of pathetic literature, few, very few who can give reality to the dramatist or interpret the pen or the words of Shakspeare. Here or there is a good reciter of some single production with which there is more or less personal sympathy, but good reading is hardly considered a prerequisite of a finished education. We look for it only on the stage, or in the pulpit; it is considered a professional accomplishment, yet it is far from being universal in even its assumed or chosen

home. As for the stage, Shakspeare's advice to the players in Hamlet is just as necessary now, as then. Few are Montgomerys, or Irvings, or Booths, and as much of their reputation probably rests on facial expression and stage accessories, as upon real ability to read; this one mouths, that one rants, another fails in emphasis, another in those more ex

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