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Chicago daily tribune. [volume] (Chicago, Ill.) 1872-1963, October 19, 1874, Image 2

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of the place, If I could not see the pulnlt where
the mau preached, ones,who bad indeed a divine
sail.
Then I should say {hat, beside tills reality
about tho pulpit* there ought to be reality In it.
And I would carry this into ovcrlhlng that is
clouo. In tho generation that in passing away in
our own denomination, there was a claae of
preachers who look gi cat pains to imitate tho
pulpit .tones of Dr. Clhouning. Now Dr. Chan
nlng had a voice of tho moat marvelous sweet
est that was over hoard. To hear him read a
bvran and touch tho summits of his ser
mon was a perfect wonder. There wao a
vast attraction hi an orgau of itself.
It captivated a good many young preachers, and
led them to fool that if they could make a sound
like that they must bo attractive to their pulpit
ministries. ‘I hoard tho tone in great perfection
in Saratoga in one of our morning mootings.
I novor want to hoar it again until I heftr.Chan- ,
niug uso it iu Heaven—aud thin was tho gravest/!
mistake such men could make lu that direction.
Ohatiniug stood forhimacif. They stood for
themselves. They could make the boat of their :
own voloos ; they could make nothing of Ihotln- I
imltahlo wonder. And so 1 have thought! could
phut qt eyes ami lot six of the or--
dioary men of six different deuoml- ,
tious preach, and I would know to
what church they belonged by their tone, but .
on tbo Bti cot I could not detect this difference.
They would talk with men lilto men, yet tho ;
moment they aland lu that place, where the mao.
is also a minister, some sort of unreality takes
pouaession of their voice, and you feci tho pres- 1
onco of the familiar man no longer, and sorrow
to ice that so far tho priest ban swallowed up the
preacher. Now I notice that, aa a rule, whoa
children are iu good earnest, tho tones of their
TOico assume a atcady and irresistible emphasis,
and the child gooa rigid to ita purpose. But
when they aro saying a task they fall into a sort
of sing-song, and travelers Bay thisamg-song can
bo heard in great perfection m tho old honthou
temples. I should trace it to the same reason ;
they are aU speaking a piece, aud wo all spank a
picco that go sing-songing through sermons. Ono
aubtlo clomont of unreality iu tho pulpit is tho
pulpit tone—and I will add to this, to complete
my illustration, tho pulpit manner, too—aud I
moan by that everything Mtum puts on for effect,
oompaved with what springs spontaneously out
of his nature, is a pulpit manner. Dr. noda
worth, of Philadelphia, was In bis youth ono of
tho most awkward and ungainly men lu tho pulpit
X over saw—every “action,” as we call it, went
in tho face of tho whole school of elocutions,
and was as unexpected as it was
extraordinary. But tho pronchov was
a m«u of a mighty power. He caught you first
by that: then his voice was altogether his own,
ami he held you by that; and thou, by and by,
you saw that every movement ho mad© had a
delicate kinship to tho movement of his soul,
and then you cared no more for the contortions.
But 1 have often seen men whose movements
vroro governed by tho elocutionist with tho most
exquisite grace that I could not bear to look at.
It was an elaborate lesson they had learned,
they were really conducting an exhibition.
While it is always sad to see this, it isaaddeat
of all in tho pulpit.
\Yo hod a man once on our circuit in Pennsyl
vania who made these motions so that tneycamo
iu very slightly out of time. It wan as if ho had
/ixid the thing and some other poison had given
the emphasis. 1 have never been able to see
these pulpit “ posture-makers” exceptiu that
man’s mirror. They do it better, hut I do not
caio any mure about it. 1 want the hand to
strke home. 1 want the fiugor to point at the
truth, —I want all shakings to como trom a shak
en soul,—then I am content if there be no grace
at all in the movement. Let the man speak tome
to-day as he will to-morrow, and hold himself iu
the pulpit as ho would on the street. If his eoul
was all cm tire there, then ho Jus attained to the
Cut summit of power in the puluit, tho real
presence of a man. Then lam convinced that
another element of unreality in the pulpit comes
from reading sermons instead of preaching ex
tempore. It is evident that iu the first Chris
tian ages what is now a sermon was just talk
about matters of the dirccteat iutorcst aud
in the dirccioat way. This is true, too. about
the Deformation. All the sermons then that wont
to the heart of tho people from men like Lati
mer ware full of the plainest possible talk, as of
cue plain mau to another. Aud there agalu did
hut follow tho great models they found in the
Gospels and in the prophets. If wo will go
through lUcao hooks to got au idea of tha an
cient preaching, I thiol; wo shall be amazed at
the way those preachers of tho old time con
trived to bring their truth home. Everything
Hoivca thoir purpose, ami they novor beat round
the bush to como at it.
But preaching now has got to bo a fine art and
has token its piuco among the rest of the fine
arts. A sermon must bo about so long, and so
logical, and ao good, and bo wriitcu down so
that you novor have to wait for a word, or else
It won’t do : and it is possible sometimes, I feel
auto, for a written sermon to bs bettor than one
preached right out of your heart and mind.
There is a compactness ’and solidity to bo ob
tained in that way you cannot come at other
wise, aud I suppose men like Ohalmors and Dr.
Dewoy would preach belter riglft along from
tbo manuscript than from the mind, and James
Martiucau could no more preach without his ,
taxauaciipt than a bird could lly without wings, i
while ouo sermon like those ho preaches would
weigh more in the solid gold of truth and
genius than a hundred of the pulpit talks of
some other men. Vet the popular heart still
responds to the pulpit talk. Mr. Spurgeon has
6,0U0 people to hear him. Mr. Martiueuu per
haps had seven score. Still 1 think the 6,000
know what they are about. Thov do not waut
eo much tho fine gold of truth ami genius as the
warm, quick presence of a nun. aud a man who
may not do much for thoir thought, but still may
do a great deal fur thoir life. 1 deplore exceed
ingly my own bondage to this custom of reading
sermons. Thoro would be vastly more reality iu
a director method. 1 long sometimes to try my
old Methodist plans and see whether 1 might not
still do as 1 did then. It is hard on all pinschers
to put thoir beat deliberately on paper. Tho best
comes living across tho soul when tho whole
man is lighted up. as the summer lights and
shadows lly across the world. 1 suppose tho de
mand for at least one good sermon a week com
pelled this resort to manuscript; it will keep the
preacher down to manuscript, but if those
congregations whose minister might do bolter
would sav, give us one written sermon a mouth
and talk to us tbo rest of the time the best you
can, wo will bear » little until you got your fac
olty, we will not look cross, or bold our heeds
down, then there would bo a reformation j but,
es it is, three times out of four there is a film
between the paper and tho thought—it has como
there since tho sermon was written. It insures
that tho composition shall bo read, and not said,
and so “of making sermons there is no end, ami
much bearing ie woariuers to the fiosh.” While
the best sermons of this country came pouring
out of tho living heart of Frederick KoUertaon
without a scran of paper.
The last element of unreality iu the pulpit
which 1 can mention is tho understanding be
tween the preacher and congregation, that ho |
shall only preach certain things. It to not true
of such men that they are physicians, called to
the oars of souls, and compelled sometimes to ,
give very bitter medicines ; (hey are caterers,
whose business it in to nerve up such things os
their customers like, and not to serve up what
they don’t like, on pain of losing thoir custom.
Mam ministers hold their pulpits during their
good behavior. Yet when good behavior means
faithfulness to the deepest convictions in their
souls, that may insure thoir dismissal. Congre
gations covenant for what they uianf to hear,
while what they owjhl to hear may bo quite an
other question. They want to hear predestina
tion, free grace, univcrsalism, partinlism, literal
urn, rationalism, or whatever else they choose,
and tliey don’t want to hoar the other side, ex
cept ns religtotic tracts are written, iu the form
of a dialogue, in which the other side is sure to
get the worst of it. They want to hoar as much
of science and the new revelation as will accord
with their old creeds, hut not one word more
under pains and penalties. If they have some
darling aiu or deep-rooted prejudice, they will
let you traverse everything but that. There
you must stop, or they wilt atop choir
pow-reut. So. (here is an Inquisition in thia lie
public too. Its agents aro in the vast majority
of churches every Sunday. It docs not resort to
its old brutal methods of torture, hut it has oth
er methods that drive tho thorn homo and serve
its purpose very well. All this brines fatal un
reality into the pulpit. Outsiders say to such
preooneu: “You are special pleaders for a fore
gone conclusion; you are bound over to your
good behavior. 11
And made for the universe
Harrow your mind,
And to parly give up,
WU:«t wan meant for mankind.
Finally, it is mill as true as ever that pronohlug
is one of the divine forces of tho world,.Wo
need it to-day as much as the multitude did that
gathered about a mountain when Christ opened
is mouth and spake tho beatitudes. To hear
the tours thov heard, out of tho very heart of re
alities ; to feci that every movement of the man
is tho unstudied expression of a nature all on
lire with the word of God, and that tills soul of
of a man we set up to ha the medium, so far as
it may be, by which tire truth shall come to iu
from heaven’ehall never be covered by tho films
of our prejudice or selfishness, lost it become
like a mirror which is so clouded that it cannot
reflect tho Image.
1 think 1 tell the simple truth when X say that
to preserve the pulpit pure and strong ami free
. ■ oae of the meet luounmious thing* we can poa
slbly do, and it is justas mnoh the bueinose of
tho people as the mcachor to see that this is
douo t for while Ihoro will always ho boro and
there a man In tho pulpit who can hold his own
against the pews, tho great majority of uh uoonor
or later take tho imago and aiinoi-Hcrintiou of our
particular communion and work within certain
lavea linos. And we need to feel that wo have
all about us honest, earnout, fearless men ami
women, who will hoar our word ami hoed It, will
plainl hy it, and help uh preach it afresh through
overy channel of practical godliness that is open
to our daily life.
THU COSIMWIOX KCUIVIOKfI.
At the clem* of tho service*, Air, Collyer invit
ed hifl congregation, ami all others who wore
preuout, to tako the Communion, Ilia words
wore iu lha ideal spirit of Christian brotherhood;
he invited Ihuee who wore members of hiu
church, of any church, or of no church, —nil to
whom it would he a proolo'in.tlme of noarnoss to
God. Tho services wore very simple. At tho
dose, Air. Collyer took from the pulpit two
crowns of wluto flowers, and placed them on
.tho communion-table. saying, an ho did ho, "X
.want to put those flowers myself on tho table,
because U Booms appropriate to my heart, which
hats been bo touched that some ono who loved
uio boro has remembered that thin is tho first
timo wo have been about the oonuuuniou tablo
since my mother went to heaven,”
Those crowns were part of the vcryibeautlful
D6rnl decorations wtilchhad beau put about the
pulpit iu comuiommorallou of tho death of thoir
S aster's mother, who died ou thn Uthof last
uly. Tho fcrowns which Mr, CoJlyor took up
had each tho word •‘Mother 11 worked iu
violets; there was aluo a laas* cross and two
sheaves of vine wheat.
A* Mr. Collyer talked of hU mother, of what
die had been to him, them wan nob nu unbowed
bend, or u dry eye in’ tho church. Much that he
onid wan too sacred to bo repented, but thin reply
to her daughter’* question about her foehn}; for
the future as she lay dying may be given
“•Bairns,” bUo Raid, “ it’s ell right, I know I m
going homo, but it’s something I cannot
talk much about. Infinite rout and love
are all about mo.” Her daughter asked
if she did not wont to send a special
mcßßftge to tho sons in France and America,
“No, you are all equally near,” was tho reply.
'• You have all been always the came to me, and
thov know na well as you that 1 lovo ihotn,"
A'ftcr singing the hymn, “The Shining Shore,”
tbs congregation slowly separated, lingering as
though leaving a tender family feast,—one etop.
ping to pick a flower or a opray of tho memorial
wheat, another to exchange an affectionate
greeting with the much-loved pastor,
and another to thank him for re
maining with bis people in Chicago.
The last greeting that followed Air, Collyer as
bo slopped out into bis study was iu tbo voice of
a young man, “If you bad left us, Mr. Collyer,
1 should have gone back to the dogs.” and Mr.
Collyer replied m a grave and fatherly way,
“ No, for you don’t belong to the dogs, but to
the ions of God.”
PTTBE RELIGION,
Sermon by the Itev* I’rof. Swing at tbs Fanrtb
Church*
Prof. Swing preached yesterday morning ai hi*
church, corner of Hush ami Superior streets,
taking as bis text:
Pure and utultfflpd lirfore Goil nud the
Father U this ; To riail the farherieis and widows in
thuir atUlotlon, nud keep simeif Kiuputlcd from the
Th* definition of religion given her* by St.
James differs from those definitions found iu
the raoro philosophic, formal of pure metaphy
sicians or theologians. The variation dues not
prove that either party, the inepirej.or the unin
spired, has erred, but only shows how impossible
it is to define exhaustively any of tbo great terms
which men use in any of their departments of
thought. No ono has ever yet been able to fash
ion some statement that should toll the world
for over what faith is, what the word literature
means, what philosophy includes or ro
jeeto. It has been the long effort
of the deepest thinkers to furnish
their fellow-mon with the definition of things,
but the effort ban met with only imperfect »uo
ccbb. It should not be expected, therefore, that
mankind should be able perfectly to define re*
lu-von. The dlftloulty does not arise wholly from
the vagueness of terms, but from tho. largeness
of tho meaning,—a bulk too groat to bo gathered
up iuto aaentouco or paragraph. Such words as
God. and faith, aud philosophy, and country are
liko the groat planets in their oibitu: not only too
poorly seen, hut 100 vast for our powers of cou
coplion.
AH the encyclopedists and theologians define
religion to be the ueuuo man experiences of a
Hupremo Being. Some of tho Latin writers
thought tho term descended from “religo," to
bind, aud hence pointed to the fact
that man feds bound oh with obainu
to a Spirit ahovo himself. Cicero
thinks the word comes from “ iclego,” and
means tlie calmest or deepest study of mao. or i
rereading, one that goes away from the mu face I
of things. Max Muller nays that as soon as man I
has become conscious of self ho becomes I
conscious of something above self, aud that i
this is religion. It seems almost a discord to tbo
harmony of these voices from ancient and
modern lips when St. James cornea iuto the
group with bis announcement that pure and
umlefilcd religion before God is this : To visit the
: fatherless aud the bereaved, aud to keep outsell
unspotted from the world. But there is no
discord hero. James is looking at the aarao
tiling which Cicero, aud Max Muller, and all the
theologians, have looked at, only ho is looting
further along at the outbreak of the religious
consciousness. Tbo former class aro seeking
the most fundamental expression. Ask a cbom
ist what winter is, and be will toll you it is tho
result of tho obstruction of heat by nights that
are longer than the day. and by tbo quarter
declination of tho earth’s axis; but ask the
child, the common citizen, aud ho will point uo
leafless trees, to snow-covered bills, to frozen
streams, to poor, shivering, homeless children,
and say. “ That is winter." This last class wku
up tho dofiuition further along from tho start*
iug-polnt.
Thus St. James really comes into conflict with
nobody, but ocuins where other minds cease, aud
in so doing ho has rondeiad tho world signal ser
vice. Very closely, too, has ho followed Uls
Master, for Christ nave no fundamental defini
tions of terms, but placed His statements
far away from metaphysics, out in the
region of daily activity. The Sermon on the
Mount can bo nothing more than a definition of
religion, taken not where tho uoutlmeut rises,
but where it widens out into life. James, fol
lowing his Master, examines a shower of rain,
not up In the cold whore it forms, but down in
the valley whoro it falls upon the wheat and the
lily, the oak and the daisy,
Definitions may bo too fundamental for tho
great public, aud may tuns conceal a truth
instead of unfolding it and it is hardly to be
doubted that, when tho world was under the in*
fiuenoo of the philosophers, as it was from
Plato to Luther, aud when tho truth was all
fed vout to the multitude through the words of
only .profound inquiry, religion lay concealed
among tho very terms that wore meant to rovoal
it. Acting upon the profound instruction of the
greatest men, millions of souls felt that to stand
out in the burning sand or upon the summit of a
pillar, or to pass life in a cavern, or to ignore
food, raiment, and society, and iivo in poverty
aud solitude,—this was religion, because religion
is a consciousness of Cod. To keep up this per
petual sense of the Deity was the motive that
made Ihe Hindoo stand out on the desert sands
day and night and gaze upward; that made
Simoon Stylites pass his forty years upon a pillar,
and led a multitude to fiook after the saeredness
of hie example; this was the proposition that
founded monustorioa aud convents, aud induced
men aud women to isolate themselves from a
world that only stood between them aud God.
The dofiuition of religion was too narrow. It
was not only imperfect because false, but it was
too narrow for a human life that was to draw ed
ucation aud happiness from the variety of its feel
ings, studies, aud pursuits. The human mind can
not live upon any one thought or emotion. It can
no more gaze upon Qod forever thau it can oat,
or sleep, or walk, or run forever, or forever say,
** lam happy," or “X am sad." The soul Is as
broad as the universe, ami can no more be held
into one thought ami fooling thau the planet
Jupiter can bo put into a cup. Tho mind aim
spirit of man wore made la the Image of God,
and hence, though inau is not infinite as tho
Creator, ycb ho reaches out grandly hi all direc
tions, and would seem to bo infinite if he were
not so eclipsed by the presence of God. Now,
manifold are the works of tho XiOrd, and, if man
be in the Divine image, manifold are the
works of mau, too, and hence the life
of his soul can never fiow along in religion as
defined by tho philosophers,—iu a straight, nar
row channel, with do object visible except tho
Divine radiance. Such a confinement lies always,
la the fact of history, been first the death of the
soul, and then tho decline of the religion. Our
fathers, far back, made this mistake when (hey
held their religious services from morning till
the sunset of the Holiday, and attempted to hold
the mind to a contemplation of Deity rather
than to a groat, varied life. This made Chris
tianity so narrow that a church was often only a
kind of palanquin, such au ply botweeu zenanas,
in India, in which the poor traveler finds only
one lit'lo window, aud that ou the top, looking
only to the sky. . .
Bom® LugUsh writer acoounto for the groat
THE 'CHICAGO DAILY TRIBUNE: MONDAY, OCTOBER 19, 1874.
revival In Scotland, now blessing that land, by
alluding to tho fact that for a century tho poor
common people have scon only n religion or ono
Idea, and had been wholly tinchoorod by love,
and by musical instrument, and by song. Out
of such a paralysis tho multitude is now awak
ened by the love, and breadth, and music, and
hymns that crossed over to the old laud from tho
now, blossoming America. If this la so (and no
theory seems more probable), It shows what need
there is of a broad definition of religion,—such
that under its ling man may march,—not ns a pris
oner,with his hands bound, and with heavy chains
to his feet, hut as a conqueror, with great em
pires at his feet. The soul is like the troo which
leans and loses ell symmetry when the light can
strike only one side of it. but which stands
straight and beautiful when tho sun and winds
play every day all around it. It is not Christi
anity as defined in our standard books that can
give ua tho best men and women and the best
civilization, but to the fundamentals of tho
books, so far as true, one must add tho formula
of a Christ or a St. James, and thus lift tho
mind and heart out of a cell too small for it,
and must place it whore the light and atmos
phere of a wide world can play upon all sides
of It.
James calls down theStylitesca from their col
umns, the Hindoos away from the solitude of des
ert sauds, Barnard from hit monastery, tho the
ologian from his library, and asks them to listen
for the sigh of some heavy hearts and lly to
where the ornhaurchitd weeps, or to where any
calamity of eoul or body is wearing all the stings
of life. Christ thus cried before James, for Us
did not declare religion to bo a sense of a God,
but Ho said, Blessed are tho merciful,'” 14 moss
ed are the peacemakers/’ and 4 * Love even your
enemies.” In moat of cxlalingoroeds religion is
included only so far as it is a tiling tobe be
hoved. and omitted so far as it is anything to bo
done. At least, I know of no creed that incor
porates any maxim from either James or Jesus
Christ, and hence they seem defective, seem
narrow channels in which tho spirit is cramped,
and are adequate explanation of a Christian
world full of a consciousness of a God, but
empty of duty and virtue.
That sense of God or Jesus Christ, that con
sciousness of such a God and lledoemor, is not
religion, so much os tho first stop in religion.
From that grand base man moves outward, as
the astronomer, from the base of the earth’s or
bit, goes forth with a measuring lino among tho
stars. So religion, founded upon God, moves
out into society, and. engaging in myriads of
duties, leans upon God for the whole measure
ment of tho dignity and responsibility of its
deeds. It is a little doubtful why James re
peats the word Father after he had used tho
word God, —pure religion before God
and tho Father,” —but the fact thatt
ho orphan and the widow appeaa
in tho close of the sentence should throw
light back upon tho great word “Fatuer” in the
opening clause, and hence it will follow that tho
idea of God tvs tho Father of man is tho basis of
human dutv and human character. The love and
care of God, ns unfolded in Jesus Christ, become
the basis of human nobleness.
It is not easy fonts to see. perhaps, the causal
relationship between a consciousness of God,
and care lor tho suffering ones of earth, hut tho
eoul is something so ethereal that it is not easy
to ste how it is molded by the world or God with
out. Who cut see tho institutions and liberty of
America shaping tho young heart that lives in
its confines ? Who of you hi tho past years have
been conscious of the shaping, and developing,
and adorning which have beau going on iu your
hearts while tho years have passed slowly by or«r
you in the hills of the Fast, and prairies of tho
West? And yet, should fate transfer you to some
foreign land, and compel you to build a homo
there, tho laud of jour birth and love would
reveal ilHolf in every chamber of your mind and
bcart. and, like the d&ugbteis of Jerusalem, you
would hung your harp on tho willows, and weep
when you remembered the laud of the free.
Thus, with a delicate and invisible hand, the
soul is molded along all its paths, and thus it
comes to pass that tho heart that dwells in the
presence of God the Father becomes fall of a
religion which, by some gentle chains, binds at
once to the God above and the human raco bo
low. so that tears fall on tho world beneath,
while iucouxo and prayers are rising to the world
above. Whon a religion or a form of Christian
ity appears that does not go out towards the
world’a need, there to something the matter with
that Christianity; it is cither, like the senti
ment of tho Brahmin, a simple consciousness of
a higher power, or else u in only a formula
memorized, as at school wa learn tables of
weights aud measures, or ruler of syntax. Tho
Father and Savior, deeply loved, become the im
pulse of life, and all the earthly homes fire to a
higher tone. A public mail recently wrote to a
friend that the Golden Buie had modified his
treatment of the bruie world, and that bo could
not kill the lowest founs of creatures with the
willingness that belonged to dava before that
iaw of love unveiled the beauty of bis soul.
The life or each soul has it* owm tono all
through, and, go where it may,—to pleasure, or
work, or worship,—its own accent, soft or shrill,
goes with it. .Dwelling in the presence of the
Father, us seen in all Jiis Fatherhood, the heart
is strung up to a divine pitch, and that piano
tone uses up everywhere, whether the soul bows
at tho altar or meets with tho poor aud father
less. If you make your soul great in one dc
paitmout it will be great all through. The
Spanish Caatelar, who a a few years ago beamed
forth so great iu the cause of liberty, lias since
shown that he is broad aud great everywhere.
When he speaks of art bo is great, when be de
scribes nature be is great, and when be talks
upon religion the great lines of a vast, soul lie
before you liku the horizon, not that lies around
around a cottage, but that encircles tbo world.
Ob, bow full of was St. James!
for pure uni uudofilod religion indeed
casts tho whole life into its imago,
and, sotting foith from Ood, it comes upon tho
hungry and feeds him, ami upon the friendless
aud loves bit?, like tbo light which, springing
away from tho ami, folds worlds far off in its
arms, uml lihts the child at its play, tho student
at his book, the bird iu its bower, the rose iu its
blossoming.
The calamity of the past Church has been that
its religion was only a definition. It was not
that pure aud uudofilod soul that acted like God
tn a supreme Fatherhood, it was uot a love of
life that sounded out the same spiritual music
everywhere, but it was a definition, or a series
of them; and instead of loving tho slave and
orphan, instead of carrying tue whole world
upon its beating heart, the Church, thus rich iu
definitions, pointed to Us work and said, There
1 stand. No cue will deny the value of creeds,
but we must look upon ail the ideas of the Church
as only helps to religion. Religion was made
before Christianity. In tbo blooming Eden,
man, wo are informed, stood up perfect m moral
beauty. But ho foil. Christianity—with its
Christ, its atonement, its faith, its conversion—
comes to help man hack to his lost religion.
Hence all those doctrines of the books, so valu
able, are the gates through which the soul must
march iu returning to its lost estate. Paul
points out the gates; James points out the soul
that has coma through them. When the soul has
reached that point from which, for God’s sake, it
desires to bless ail creatures, and keep itself un
spotted irom the world, it tins passed through
the gates and has come into the real City of lie
ligiou.
The promise now seen in the Christian Church
consists greatly iu its new enfolding of a suffer
ing world iu its arms, lu its hospitals, asylums,
mission schools, in its great temperance waves ;
in its conventions where the education, and
virtue, and welfare of woman are thought of as
never before iu history, tho Church is showing
how at last it is drawing from the throue of Ood
and the divine love of Jesus Christ a grandeur
of human life. Th* Church merits praise, uot
for having done its whole duty, but for having
started along this now path. It is growing
weary of the schoolmen’s debate ; after about
1,800 yoftis of discussion it is about satisfied as
to what the philosophy of Christ is, and it has
all tills Inst half century been looking with re
grets aud longings toward a career of useful
ness.
Tlio great breadth and variety of the intel
lectual and moral powers of man show that bo
was not made Dimply to stand and look up
toward bin God in heaven. Clod asks no each
form of piety, lie created man for a varied ami
extensive culture, ami houco tho only religion of
value to man must bo one that shall carry him
into society rather than away from it. The
Christianity of our ancestors was not a life so
much us a paralysis. Mou looked up UII their
eyes became blind to tho beauty of tho earth
about their feet. Neither did they see heaven
tho better, To those who walk among men, ami
see their wants and help thou, and see their
tears and dry them, heaven comes down with
such an atmosphere as never hung around a
school of loud debate or tho cell of un ecclcaiaut.
>leu must indeed look to God for strength, but
straightway they must pour out this whole
strength upon the waiting world. Tho olouds
must draw their treasures trom the sea, but, hav
ing stored their groat white mists stolon from
tho ocean, they must at onco march away to
thunder over continents, and exhaust their
blessings over the Helds that roach from the
pine to tho palm.
You remember the beautiful scene in the
Book of the Acts. The Disciples wore looking
steadfastly up In the clouds iu which their Christ
hud disappeared, when 10l two beings iu white
apparel stood by them and said, “Ye men of
Galileo, why stand ye gazing up into heaven?
This same Jesus which is taken up from jqu vthl
come again down from tho sky." The Disciple*
felt the import of tho words, and, returning to
Jerusalem, they begun that duty of life which
molds tho nineteenth century to-day m all the
forms of its large and varied being.
Yo men, not of Galileo, but of any land,
especially of tmeh a laud and era as ours, why
gaze yo up into the heavens only ? Behold now
also the rudo earth around you. Tiro God, now
invisible, will comedown again out of tbo name
sky, and against tho day of that coming, which
wo mark with tears, and by carving a name upon
a tomb, prepare yo yourselves by asking your
religion to spread out like an atmosphere and
color all those tnoroonts and year*. Stand not
close to tbo dollnUioiis of Christianity alone,
but, as Paul soys, leaving tho principles behind,
go on uuto perfection. _ ,
Religion la not a simple consciousness of Goo.
but U Is that consciousness after it baa molded
life, and made the spirit groat in it* impulses,
groat in Us duties, and groat oven in Us pleas
ures. God or Christ is the iuUlal point of a
groat life, but from that gateway the life flown
out, aud widen* to the breadth of the world.
When you bold a creed iu your baud, and rend
and ro-road it, you are perhaps up at the spring
of a river, but you can float uo ship there, and
can found no nation or city In that dreary place.
Follow tbo grand teachings of Jesus and His
saint, and strike religion far away from Its first
definition, Heck the Amazon, not up in it* ob
scure mountain springs, but toward tbs sea.
where the ships of all tbo world mar more and
rock upon Its bosom, aud where, not far away,
the great oceau rolls with Its music, aud mys
tery, aud inspiration.
MRS. LIVERMORE,
Her Sermon at Ht. Paul’s Yesterday Diem*
in«.
Mrs. Mary A. Livermore, of Melrose, Mses.,
preached yesterday raorulog to a very large con
gregation at St. Paul’s Church, Michigan avenue,
between Seventeenth and Eighteenth streets*
She selected her text from Second Kings, vi., 16,
which reads, “They that are with us are more
than they that are with them.”
The speaker explained the Scriptural story
upon which the text was based, and dwelt a
length upon tho warfare of tho Kiug of Syria upon
Elisha, in bis efforts to entrap him and
force him from the right and God. While tho
story was uot accepted as an actual fact, it wo*
not 'denied as actual experience. She depicted
life as a journey, an tun whore we stay for a
while and then pass on to eternity, leaving apace
for others. But life as a battle was the tolling
figure, commencing with the cradle aud ending
at the grave. In the battle no substitutes were
admissible, but eaou human being bad to do for
himself. All were soldiers, aud uoua could dis
charge, except God, aud He oulv in giving a
passport to eternity. The battle-ground of all
others was tbo human soul, of which there were
both strong and weak. The struggle was to
keep the strong to the front, and the weak to
the rear.
The speaker then reviewed the battle of life
at large, covering Us various phases and paint
ing admirable word-pictures. The battle was
not confined to individuals, but extended to
countries aud nations. The country must be
kept beaded to tho right to avoid shipwicck.
The sepulchres of tho groat dead, who tried to
live down the right, wore the strongest argu
ment against evil doing aud the inquirities of
public men.
Tbo Boveroßt sins of which individuals were
guilty, she believed, wore those committed
against one another lu tbo want of charity, and
the failure to extend a helping hand to one an
other iu time of need. No one could ho a Chris
tian unless tho oow oommamlmout, “as I have
loved you, lovo ono another,” was strictly ob
served in our live*.
“ Have wo anr help In life ?” was a query of
the speaker. She said, generally speaking, that
all felt themselves alone in life, but denounced
tho idea. If she had gamed anything from iho
fifty-throe years of experience behind her, it was
to realize that God was the companion of her
houl, and was in and about, and a present help
in time of trouble, and nearest when most need
ed. She then reviewed her early life and train
ing. In her childhood days famdv prayer was a
practice beneath her roof,—a habit almost for
gotten in tho present busy age. The wants
of the family wore breathed in earnest
prayer every morning, and every necessity and
condition was exposed to God. Ho was trusted
implicitly, just as the infant trusts its mother,
and,after appealing to Him, she had been taught
to *lt quietly down aud await the result. Such
was her early training, but she feared that from
the nation she had departed from tho wav. She
had strayed so far as to trust in no small degree
to her own might. But from prayer she still
;aiucd a heart-satisfaction, and she wished for
anguago to depict tho wealth thereof to
her hearers. She was still fighting for the right,
beneath which were eternal principles, aud she
believed success was inevitable, for Ood did not
create the world as an experiment, and fix cer
tain laws, and then take a back seat to watch tho
result of His work. After the groat fire in Chi
cago came a demonstration which ehe could best
enjoy from the summit of tho ruina of the old
Court-House, from which she concluded that, to
host enjoy God’s love, it was necessary to climb
higher. To the despairing and those striving
for the right ehe recommended her text: “They
that are with us are more than they that are
with them.”
She recognized God as the brooding-mother
of tho world. She herself was a mother, aud
as ehe answered appeals of htr loved ones, so
God, in His motherhood, answered tbo appeals
of the human family, directed by tbo same
motherly inatiuols, and controlled by tbo same
filial affection. As mothers gathered tbelr little
ones into thoir arms to comfort them, so God
gathered her creatures to a brooding lioait. If
we think of all that is good aud and cheering,
and then multiply the same by Unity, but a
slight idea is gained of the goodness ana glory
of God.
Human nature, which wan God-given, and
filled with God-hood, she held in tho greatest
esteem. You could uot judge of tbo power and
lunate worth of the acorn from the oup contain
ing it, but tho mighty oak told the tale. Nor
could you judge of human nature by a casual
glance. This wni but a vaguo bint of the glory
of God. She could uotdeepiso humanity aa soma
did, bat cherished and uplifted it, if for no
other reason, in respect to God, tbo author and
propagator of right.
She believed that the world contained a spirit
for good predominating over the spirit for wrong.
Tho First Napoleon waa made so great and good
by historians that bia life was a drug,
and road, when at all, a* a fabled
story. No one cared for him outside of Franco,
aud bo was allowed to die after tbo fashion of a
chained wolf at St. Helena. The world had for-
gotten him, because his motives in life were for
might rather than right. Abraham Lincoln was
not a great man, unless morally considered,
lie did not fee) iu his caroor at the bead of the
nation the need of the statesman's power. Ilia
inquiry was, “What is right?” The greatest
act of his life was his emaucinatiou proclama
tion, in the issuing of which he had uo higher
ambition than to ho right. Though opposed at tbo
lime by a majority of the people, he issued his
glorious edict nevertheless. Ho did it because
he thought it right. Tho world lias since recog
nized the glory of the not, and its fruits aro ap
parent throughout the length aud breadth of the
country* To disbelieve in the right was to dis*
boliovo in God.
Tho speaker proceeded to consider the human
family an one aud inseparable, lu which she
drew many affecting pictures, aud often grow
exceedingly eloquent, molting the immense au
dience to tears.
Hhe closed with tho consideration of the inquiry,
“What i* the end of the battle of life?” She
thought it impossible for a child of God to be
lost. If it wore one ovou, and that one tho most
abject of tho human family, she believed God
would act the Good Shepherd and go for the
rescue of the last one, leaving tho ninety-nine
saved behind, and that He would continue the
search until all had been taken within tho fold.
Hhe was iu Chicago at the close of the War, and
well remembered the pains, expense, ami solici
tude expended to welcome the return of
the nation’s heroes. Music could not bo ob
tained sweet enough, nor could the recaption bo
made to assume the wanted grandeur. This was
but a faint symbol of the reception instore for
tho heroes in the right iu that groat day when
all should unite around the throue of God. As
wo had welcomed back our soidleie, so would
God welcome us to Hm presence and Kingdom
with “Well done, good aud faithful Mrvanto;
come up higher.”
THE REV. MR. WILLIAMSON.
First fl«ruan of the New Faster of Trinity DX.
15. Church.
The Ilev. John Williamson began hia pastorate
at the Wabash Methodist Episcopal Church,
tioruor of Fourteenth street, yesterday, Air.
Williamson is a tall, well-proportioned muu,
wearing a full, brown board around a counte
nance at once intellectual and pleasing. Ills
delivery ia at times rather hurried, and la not
compensated for by the musical voice and dis
tinct utterance which he possesses. The ser
mon was given much as a reading lesson, in tho
same monotonous tone from beginning to end,
and without any emphasis except an occasional
loudnoan iu tho voice, and without any gesticu
lation except that of drawing the hand
kerchief from the coat’s skirt pocket,
holding it in the band fox a few moments,
and then returning it to ite place.
Thin meaningless action was performed bv Mr.
Williamson at least twenty Union during Ins dis
course, and was varied only by locking the bauds
hi the Mnnli of the back. Thus many excellent
points of his able sermon wore lout to the audi
ence.
President Grant was present, in company with
Mr. Potter Palmer. Thu President looked as
ruddy as a ripo cherry, and demeaned himself in
arriving at the church, during bis stay, and iu
deputing with that modesty which is so noticea
ble a trait iu the Pioaldont’n character. Ho
listened with seemingly great attention to the
sermon.
The Hot. Mr. Williamson took as his tost tho
thirty-sixth verso of tho eighth chapter of the
Gospel according to St. John:
If the boil, Uitrefurc, shall make you free, ye shall
b« free indeed.
Ho said: The history of the human race io a
record of usurpation on tho one baud, and of
heroic struggles for liberty on tho other. Pride
of power hue in all the ages been a dominant
human passion. To bo manage the masses of
men an to make them contribute to the power of
the individual, bos always been the crowning
ambition of a fortunate few. Tho oue effort of
a political life is, and always has been, to rise to
a position of ruling {supremacy. It ie hard ly for
the good of the nation that Kings and Presi
dents so much dosiio to rule, as for the personal
satisfaction of being strong, luxuriously rich,
and consulted as a kind of oracle.
It la historically undeniable 'that, after tho
battle of Baiamis had crowned with glory the
martial valor of Athens, Aristides, the success
ful General, looked many times wistfully toward
at least tbs crown of a subdued Persian Prince.
Hut for the desertion of James 11., Marlborough
would have captured Paris, and for En
gland gloriously terminated tho rivalries
of four centuries by granting this unsur
passed chieftain an imperial star. Mon
nave not fought or bled for their country
mou but with the expectation of tho reward of
government and empire conceded, Tho way
Kings enslave their subjects is not by turning
them into a nation of litoral boudsmou, but ny
creating a Court so expensive and nrotligato as
to waste the people's substance by enormous
and unpityiug levies of taxes.
There is no shadow of reason in justice or
ocouoroy why ovory drop of transmitted royal
blood should be granted a life-thno and munifi
cent pension out of tho hard earnings of an in
dustrious nation. To be entirely sot free from
the tyranny of political rulers in this world uood
not be confidently anticipated; the enduring
and vastly more-uooded enfranchisement of the
soul wo are taught of God to secure. Against
the tyranny of political power there can ho no
safeguards provided. Cromwell was under the
influence of immense religious emotion, and yet
he ferociously insisted that every Irish
patriot who resisted his murderous
couqucsb of the Island should in
stantly die. The Lord Protector was very
pious, hut the limit of his humility was au am-
billon to command both a Parliament and an
army. The Independent* say Cromwell was in*
spired of Ueaveu for his fearless life, while the
Presbyterians insist with equal ardor that bit
inspiration came from beneath, andtbat Ids sub
lime protestations of unaltenug conildonco in
God were m reality artful polity to subcluo the
consoionco of a realm.
Governments are not expected to deal justly
with their moat illustrious benefactors. A man
is valuable to au Administration as long ns he
can bo used to strengthen it, and ebon be is de
capitated, and hie gory extremities are thrown
into tearless oblivion’s gloomy vault. Tbe Gov
ernment'of Ood kindly regards its individuals.
When they have faithfully served its Administra
tion ra this world, its Divine Sovereign will re
ward them with an unfading immortality of
bliss in the next. Human society comes into its
largest franchises of liberty in harmony
trim the law of my text. What wo
ate to-day as a Republican civilization, is pre
cisely what alt Christendom was 1,600 years ago,
in the time of Constantine, pies tho influence
upon us of Jesus Christ since that time. Christ
is at work with tho world for the conquest of
universal empire. What He is sure to do with His
everlasting Gospel many military leaders have
failed to do. Tho conquest of tho world has
been in every ago the dream of martial cbieis.
When by the battle of phntealla the fate of tho
Roman Empire was fixed against Pompoy, Ctcsar
rejoiced that his dream was so near its fulfill
ment, but tho conspirator's cruel knife garnered
its royal trophy just before the impatient dawn.
Alexander's chosen imperial capital—.meant
to bo the centre of oue Kingdom was
fixed at Babylon. AU tbo world bad
fallen but Arabia, and this tbo boundless am
bition of Alexander proposed to subdue, when
early sin and excess touched this . invincible
conqueror with swift fever, and tbo victor of
Issue was laid as low as his Persian enemies, by
bis valor, at Poreopollu. Hannibal, the famous
Carlbagoniau General, (beamed an exultant
vision, and miring bis working boms confirmed
it by a bitter oatu. that bo would become tbe
world's monarch by accomplishing the over
throw of proud and bloody Rome. He almost
realized bio sanguinary threat. He failed, and
this sable hcrae would have become a Roman
tr.ipky, but for the benign relief of poison,
Chatlemague ran a career of unexampled genius,
lie came to his imperial chance amid the shatter
ed fragments of ancient Homan glory. He turn
ed confusion and vies into order and parity, lie
created a solid State. He lifted to his reticent
brow the iron crown of the Lombards, and then
ha slept and dreamed of greater than Homan
power. He attempted, reauempted, struggled,
and then fell. Ufa giaud ambition was never
realized.
God. only, rul.es over a tin Itcd earthly empire.
Ho seems to mean to grant to. Christian faith
the dominion of this entire world. Eighteen
hundred years ago He set out for such a pur
pose,-to free the nice by faith in the life of His
Hon. The great; military captains I have named
ohieliy etrod in this. —that they continually
sought to gain now empire without first malting
enduring and solid what they already possessed.
The result was by many foreseen. Too many
diverse elements wore brought by force into po
litical association to long continue in peace and
prosperity. Homans ami Asiatics could not be
induced to agree in the Empire of Ciesar; Ital
ians and Africans could not socially coa
lesce, oven when urged by tho horri
ble vengeance of Hannibal. Just and
generous Charlemagne moicly sought
to atilliate in enduring unity races as unlike as
the Erouch and Spaniards and Germans. Alex
ander could hold Media as a conquered province,
but he could not compound a nation with Mace
donians and luoians na its loading constituents.
Kapolcou’o great mistake was in trying to unite
the most warlike nations in Europe under tho
ever eccentric civilization of Erauco. Tho Lord
Jesus Christ is using the vast energy of His
Church to unite ana consolidate tho naturally
inharmonious factions of thogioat Gospel Etn-
Sire. The Church of God has a greater work to
o than simply to subdue and annex now terri
tory. To conquer is nob so difficult as to keep,
To make solid a throne is iuliniloly wiser than to
try to double ils territorial jurisdiction. If tho
United (States should not add to her already am-
ple area another foot of soil aho has still before
her a vast problem of internal development and
civilization to solve. To set men free in Joauo
Christ is handier than to keep thorn free,
Now the Lord Jesus Christ iuvitcu all tho
races and civilizations and complexions of hu
man kind to join the citizenship of the eternal
Gospel Epipiie. How such marked dissimilarity
is to be muted under the banner of the cross is
an unparalleled question. A supernatural inter
position is required to unify ull nationalities
under tho single leadership of Jesus Christ,
The antithesis of the freedom spoken of in tho
text Is tho bondage enslaving any soul that lias
not obtained the liberty of at'hrist-liko life. Be
ing made free by the Divine Bon Is coming into
the image of Jesus Christ. To know the full
moaning of spiritual freedom in Jcsim Cbrlut we
way think of our bondage to (he flesh.
Whenever are men enslaved and how are they
tohs made freemen? Our misfortune and
fault are not of rotation, but of character. If
anything is wrong with us. it hi in those respects
wherem wo differ from our blessed Christ. This
difference is our soul-bondugo, ami to remove it
is die mission outlie glorious Gospel. Christianity
is an attainment of character to reach, and not
merely a delightful emotion to enjoy. To ho
saved is to bo made Chrlstliko in temper, and
zeal, and kindness, and trust. All that keeps
man to-dav from Adamic purity is this waul of
Ohriut-Ukcucss. Clod helps willing people to
become ChrisUike lit the hoe of their natural
chaructnr or heut, and, uuuHequently, hardly any
two are aided in preciooly the same way. Un
less wo ull live in the life of Christ, wo are all in
the prison-house of the flesh.
The Lord Jesus Christ hud a pure heart, and,
would you be a (roe man, you, too, must havo
one _hy which is meant uu overwhelming dispo
sition to please God. No man is a free man if
he be possessed of an uncontrollable temper.
Uuch an one may bo pitied or condemned, but
ho cannot bo congratulated au u soul in tuo full
ness of his liberty. To holiovo in tho Trinity of
the Godhead, to accept the doctrine of eanclill
cotion, is very excellent, bub to refrain wholly
from whisky and lUthy lager beer is luiiiutoiy
Letter life.
Wo may have no doubt of tho divinity of Jesus
Christ, but ne havo oorious double respecting
the ChrisUike character of our National Congress
and the Municipal Legislatures of most of our
largo cities. To observe tho Bahhath is beauti
ful and plain duty, but less needed than beauti
ful and ChrisUike honesty and honor in business
life. In becoming more more Christ-like,
mou become mote and more truthful, and no
more and more truly religious. This la Christ a
plan to make moo froo. To become good men It)
not. after all, so difficult a thing. indifference
ia the greatest hinderanco to it. A groat many
People do not caro to become like .Tcbub Christ.
Hiey somehow fool that Clirist-Jlkcuoßn would
not bo a nmnly grace. Webster and WorcoHter
jiavo given uh their notions of tho meanings of
lovo, kindness, toy, sacrifice. forcivoticfls, puri
ty, and faith. How tong shall it bo boforo the
world is able to realize these definitions in their
lives? Whan men put on tho Lord Jesus,
tbo millennial day will begin its long
delayed dawn. You may put ou
Jesus Christ as really as you are able to put on
an article of your wardrobe 5 first, by doing your
host, and then submitting to heaven for tho re
quired aid. Qod will, iu some wav. help every
soul to dress in Jeans who may nraybrfully aspire
to wear UlO clothing. A nation of Cbi Ut-llko
people 1 Who would not welcome itn coming?
Haro we doubt (bo coming time ? What is tho
tendency of our civilization ? Aro not all meu
growing purer and purer, and, U so, is this not
significant of the first perfect conquest of the
world to Ohrist-likoness? The Gospel lover. Iu
uplifting the race, elevates the individual. The
fervent pietv, almost the ascetic mysticism, of
Thomas a’Kompis was an exceptional devotion
al spirit for his remote day.
tiin is a moral barbarism into which tho hu
man race has boon led by the crime of choice.
The Gospel of Johuk Christ shall in time succeed
in retracing those wavward cud mistaken stops,
and tho fullness of Eden's fr&gmmco shall again
force upon our redeemed senses and its choicest
garlnaas shall press the brow of Earth’s moral
victors. If God waa over interested in ns Ho
must bo now, and thus Ho muat forever continue.
If He cared to create us, as we should now bo,
He will not cease Ills efforts to redeem us to
what we once were. But tho moral freedom
known as Christ-likeno«o cannot be obtained by
any one unless ho wants it, and will work for it,
and everybody wbo docs desire to aeok tho Qraco
will not strive or seek long in vain. It is possi
ble to begin to love God now just no dourly no
you may bo able, ami that is having faith in
Him, and that saves. God docs not demand ab
solute conformity to His image, but Uo docs in
sist that men must try to wear tho complete out
fit. Tray for desire and courage to begin to
dress in tho radiant vestures of Christ's atoning
life. Clothed in Jesus Christ we must all long
to appear at God's final bar.
THE GOSPEL LEAVEN.
Sermon hy the llev. T)r. Burr, of Phila
delphia.
Tho Her. Dr. Egliutou Barr preached the fol
lowing sermon in tho Church of tho Epiphany,
last Sunday, taking as his text:
Another psrablo spake be unto them—the kingdom
of houven fa lika uuio leaven which » woman took
and hid ia three measures of meal till tna whole was
leavened,— Matthew xtii: UO.
Tho spirit of Christianity is oosemially pro
großsive, nod tho tendency to advance is obvious
in almost ©very view which we can take of its
nature and bletory. It is progressive in its in*
flueuce on tho individual believer, on families,
communities, and nations. Its introduction in
to the world was accompanied by supernatural
aid and agency, and its spread was as tho light
ning, from mind to mind and from ehoro to
shore, till its sound wont forth to all the civil
ized earth. Tho latent, but uudestroyed, power
of truth burst into active operation wbenovoraud
wherever the human mind was in a state to re
ceive its dlvino impulse. Throughout all history,
accommodating itself to and keeping pace with
tho general improvement of mankind; not less
suitable and necessary to an enlightened pos
terity than to a rude ancestry; not too much for
one generation, and too little for another, it dis
plays itself to each, as if for that gonoiation it
was.originally and peculiarly and exclusively de
signed ; and yet it goes beyond each, and impels
each forward, and another, and another ago suc
ceeds, with no nearer approach toward the sound
ing of its depths, tho exhaustion of its stores,
or (be attainment of its elevations. It accom
modates itself to the degree of humau intelli
gence through oil its diversities.
Take mind in its feeblest condition; take tho
more child; ho may know in a measure ail that
is essential of Christian truth, and beautiful is
tho form of the Gospel considered as tho religion
of a child. To him Christianity 1s tho history of
oue who was once u child himself, who was nur
tured on a mother’s lap, who had bretluon alter
the flush, as well as in the spirit, the kindred of
blood as well as of benevolence, who lived in a
cottage home, and was taken to worship in a
metropolitan temple, who grew in knowledge and
favor both with Ood and man ; of one who iu
I maturity uovor despised childhood, but had over
I ready for it his smile, liiu blessing, and bis
I heart; who told ins disciples to bo like
little children In iboir simplicity and innocence
and docility; who was their protector, teacher,
and (rieud; who wrought wonders which the
child has experience enough to know are wonder- I
ful; who took tho little girl by the hand when I
bliq lay dead upon the conob, and said: “ Arise, j
and slio did arisewhoso miracles cannot but j
lay hold of the youthful imagination, white there j
is that in them which must sink into the youth
ful haait; a history of Oue who was sent by the
Great Being whom wo cannot see, but who mado
as all, to toll mankind of 11m love and care and
kindness to alt His creatures; who showed that
Being in tho bcautv of the flowers and tho
brightness of tho sun, and the affection of a
father: who told told those touching paiablco ,
over which young minds may weep.
1 wonder who made that pi aver to our Father in
heaven, and which the child learns to pray ;
whom wielfd men killed, but who lives lorover;
whom tho good shall bo made alive to meet, and
be happy with him forevor. This is tho basis
and substance of rovealod theology, and it is the
child's gospel, tho world of divine knowledge,
just as it looks when the first beams of intellect
dawn upon it. with their new and faint, but in
creasing light. 'We come to the next gradation
of intelligence, that of the child grown up to
manhood. ll# wauls more in religion than the
child, lie finds it. There is nob ouo book sot
apart for tho child and another for the man, like
a succession of lesions at school. He tinds
what ho wants iu the snmo book, the same nar
rative, the same passages as those which fur
nished the religion of the child.
The some leaven operates on both. He has
become more conscious of sin. Ho wants assur
ance of pardon, and there it Is iu that very tale
of the father, and his wandering son over which,
in childhood, he wept in innocent sympathy and
filial feeling, and over which ho weeps now tears
from n penitent heart in the reception of God’s
mercy to a returning winner. Ho Is more ac
quainted with that which is the most important
of all knowledge, tho knowledge of self, 110
wants more energy of self-restraint: he wants
motive ; and thoro it is for him, directing him to
watch his heart, telling him of death, of judg
ment, of recompense, of punishment.' His lot
in this world ia labor, sorrow its fre
quent accompaniment. It is not so bright
as it was to his young eyes, ami all that
rotates to another world grow ou him in
importance. Tho very woid u rest,” moaning so
little to tho child, bus become to him a precious
promise. Tho sad changes of human life, its bo
loavements and anxieties and cares, with vrtmc
euruoatness do they operate ou Ids heart, point
ing him to that biassed heaven of rest where sin
and sorrow and death can never enter. Tot all
ibis is the self-same religion, increased, carried
out into experience, adapting itself to the wants
and the enlarged capacities of the human soul.
Lob us advance to a loftier condition of human
ity ; the man whose mind has been developed by
all the most favorable circumstances of
education; such a ouo Jus not a sin
gle proof, a single indication of having
got beyond or above Christianity. Ho requires
more rationality, more coherence; he requires
a theology which shall bo philosophical; he re
quires mure roUneiueut in motive, and ho Ims it
all. As with the others, the Gospel baa anticipated
everything for film, and there it ia waiting his
reception, la he a student iu history? Tuera
are its proofs in the long array of writers whoso
unbroken chain of testimony links the nrcsout
with the apostolic uge. Those beautiful simili
tudes of the lily’s glory and the upanow’s flight,
which delight tuo eye of tho child and touch the
heart of ul), present to him tho tasteful decora
tions of protauud and universal truth, n notion
of divine government, clear, philosophical, sub
lime.
All bio discoveries of divine truth are made by
inspection of the solf-samo record. Take mind,
evon at its highest, endow it with the noblest
gifts that Iloavou has over lavished on hmnuut
i ly, oasumo intellect the most majestic, imagina
tion that sits like a God creating worlds and poo
’ pllng them with living souls, learning, resplen
dent in tiie spoils ot a hundred realms and a
; hundred generations; fooUußi whose mighty
fervency would bear away u feebler mind with
‘ tho fury of a whirlwind. Those musior-aplrlta
■ of the ago iu which they live are no nearer being
’ above CmluUaulty or tiro teachings of Josiiu than
• the little child that love a him while It lisps
his history and repeats his prayer to
i Our Father, Tho bjlrlt of Christ
: In them is a spirit of vaster power
i of intonsor love, and of moro capacious mind,
.* but it is the sums spirit; the cams leaven
. operates, and is equally adapted. They rejoice
in tho sumo simple narrative, which is tho child s
i gospel; and oven then, when the lordly intellect
, bus subdued large religions of (ruth, it yet uhsdl
» hem weep that there are not more worlds to
conquer. There intellect, in Its progressiva
march throughout distinct ages to the end of
timv, shall nvor grow and loan at the feet of
Jesus, There nuall imagination over stand
entranced among scones of beauty, fooling Its
own paintings, poor aa the stained canvas to tho
clouds of gorgeous sumict. There shall philan
thiopv ever gaze on tho cross, that costly eelf-
Hftcnlico, ana genius Irom a thousand springs bo
delighted, saiicUtled, and blessed.
Another peculiarity of this leaven is that it Li
a central inliuouce, working outward to tboolr*
cumforouce. In this respect it is a perfect con.
trust to all the prescriptions of the ago. Itia
not a scheme for uiauutacUtring or weaving hap*
plness. such an most national revolutions and ro*
foirosaro; but a principle divinely implanted,
fiileullv penetrating outwaidlv, und shaping
•verytiling to itself. Man's scheme* act front
without; God's religion from within. Human
schemes roly ou a revolution iu tho (State; Chrin.
tinuUyiu a revolution in tho hcait. The lira!
begin at tho circumference, aad try to work
Inward to the centre; tho second begins
at tho centre, and worku outward to the
■circumference. Tho Kingdom of Qod
is not moat and •drink—something from
without, bur righteousness, peace, and joy
planted within, and developing itsolf without.
It is noticed, although it does not proclaim itnclf,
and felt by the rest of mankind, and it uivUioa a
permanent and contagious inliuenco ail around.
Hence, a congregation of real Christians is tin
noblest city mission. Benevolence within is sur<
to write itself iu beneficence without, and por
tray h itself legibly in every effort, to promote tti«
pi ogress of truth, and to look to Us permanent
establishment. Thus may the leaven of Scrip
tural truth, through tho most faithful inlmsUa
tlons of the Church amongst you, spread In itt
b°oefiicent aim ovoa to distant generations who
shall rise up and call you blessed, until a true,
Scriptural, piactlcal knowledge of tho Lord shah
cover the oaith as the waters cover the sea.
The only safety for tho bulwarks or society ia
tho leaven of a true and Scriptural faith. All
history attests that the moral shipwreck of iudi
viouala or nations is the natural result of oast,
ing overboard tho chart and comnassin mercy
given for our direction. We are not surprised
when a oltv built of the most Imfiatnmabla ma
terial in easily consumed and reduced to athea.
We are not surprised when tho tempest-tossed
omp. without chmtor compass, dashes aaaioal
the rocks, or molts into the vc&st of waves
yawning to devour it, and we need never bo sari
pused when a man, to whom is given the chart
and compass for a divine ami noble life but re.
pudinlos them, and follows his own inventions
and elevates human, fallible reason above revela
tion. and a warped and selfish, misguided and
slaved conscience above God’s written and un
changeable law, we need not be surprised at the
moat appalling disasters and tho moral wrecks of
Man in tuo dubious w*ya of error tomj—
Ills ship half foundered and bis corapaos lost.
Tho leaven of a true andScrlptuial faith is th*
only safeguard.
'i ho practical application of tins test, and of
paramount importance to any who may ha of
doubting mind or impenitent heart, is the ques
tion that, since this leaven is so exactly suited to
ovory condition and nationality, is it not suited
to you? What hinders it from being exactly
adapted to you ? Our whole nature wants the
leaven of Christianity. Wo want it in solitude
and society. Prosperity wants it; adversity
wants it. Wo want it in health and in sio<ausa.
Affliction wants it; bereavement wants it; Ufa
wants it; death wants'it. Those all exclaim:
“ Como, Lord Jcsufl,” and lie replies, u Bebulj,
I como quickly.” .Ui hcaita bare their burdens;
all spirits somotimo fains; and sweet to all is
the voico from Hoavon that says, “Coma unto
me. all ye that labor and are heavy laden, and 1
will give you rest,”
A REMARKABLE CASH.
Ccrrapemlnice 0/ Tht Chicnao Trdune,
LaPortis, Iml., Oct. 16.—1t does seem, in tbo
case of 3lr. Edward JmJson, the architect, that
the vilrd spark lingered long, and was slow to
quit its mortal tenement. As announced in tho
dispatch to yesterday’s Triudnb, Mr. Judaon
died—or Hcerocd to die-last Tuesday evening at
i) o’clock. The body was buried at the Village of
Bolling Prairio, Thursday, at 3p. m. It was ob
served that tho face retained a remarkably life
like appeal utica, and many were tho comments
of tho good people on this fact. Indeed, so
much was said that tho family of the deceased
decided to have the body takoufrom the ground ;
and. in accordance with their wish, a small body
of men repaired to the village-cemetery on Thurs
day night at about 10 o’clock, and loox up the
coliin containing the body. In due time it was
convoyed to tho Masonic Hall, when the lid of
the coliin was removed.
Not a muscle of tho man within had boon
changed; tha hands wore peacefully folded; and
everything wont to show that the figure bad lain
ns silently ns the clods above it; but. as it seemed
to your correspondent, and others who know
Mr. Judaon well, there was n singular absence of
the genoial features of death. Tho thumbs of
the bauds were not turned inward beneath tho
humors, as is nearly always the case in death;
the face retained the exsot expression and color
of life; and a prominent vein in tho forehead,
when pressed upon, would immediately fIU with
blood. There was at this time no special rigidity
of the limbs, nor plHsalnesn to ths eyes, which
were partly open. But tho doc’ors of tbo villago
made an examination, and pronounced that life
was entirely extinct. A lire was kiudlod in the
room, and t guard loft to sit up wiih tho body;
but no effort towards roauimation wa4 made.
On leaving tbo village this (Friday) afternoon,
I called at tbo hall, and found that the coffin was
again about to bo closed, and that preparations
had boon mado to take It back to Us now final
raaiiog-placo. There was still the same absence
of tho death-pallor on tho face; tbo lips were
lightly closed, and rod: and the expression ol
the face wus that of a peaceful steeper. At
times, watching the face, quo would fancy (bat
a breath of life still lingered there, and I pre
sume some such fanev ns this gave rise m tho
tirat plao* to tho terrible idea that Mr. Judson
had been bulled alive.
Mr. Judson was a prominent man in La Porte,
and au architect of mote than moderate ability
Many of tho llnost mansions on tbo Hudson
are his handiwork ; and. sinus coming West, he
has boon constantly employed in this and other
cities, at bio urofosslon. JIo nas left a number
of UDiloished buildings. A troublesome attack*
of the chilis roan lied, two weeks ago, in whal
wus at first pr'-nounccd intermittent bilious
fever, but which proved to be a ease of typhoid,
from which he died aa has neon stated.
Was ho at first really dead? Did there linger
for hours, after he was first pronounced dead,
some latent principle of life ? These are ques
tions which, foolish or not, will never be satis
factorily answered.
Hr. Judson leave a wife and four small chil
dren. Forty years of a noble and useful life
wore bis, and his sterling worth will long be re
membered, along with tuo gloomy episode of hi]
material riourructioa and second burial.
Kocholort «u Crouch Soil*
ftn'j Cun-ftv*njMaif'/ the Xaio York fitna.
Houcy Hocliofort recently made a visit to
France, and, after a short stay, returned to
Switzerland. This was the way of it: Taking a
carriage at Geneva for the purpose of visiting
tho Villa Ilothachild, the Jehu took a short out
to tho nlaco of du'stination. Seeing that his fare
was a Frenchman, the driver thought ho could
give pleasure by giving a little communication,
itochofort was half-dreaming when tho Jehu
tsaid. '* Now, sir,you are in your own country I"
The first impulse of Xloohofort was to look about
for gendarmes, ami, seeing none, ho asked how
far they wore from tho Swiss boundary liuo. On
hearing that it was about as far ono wav as tho
other, llochofort told him to go ahead, and lobe
Bpry about it, too. A great many visions of
Noumea must have floated through tbo brain of
tho Coiutu Do Luuay whilo crossing those few
Hundred yards of Fronch territory, and he drew
a long breath of relief aa the carriage once
more passed over the Swiss line. By
groat good luck thuro were no guards
out that day. but thoy generally lie io hidioj
about that place in the hope of picking up same
men who are very much wanted in Fiance. Vol
taire used to ray that ho e.mld not shake his wig
without muttering chut upon French soil from
whero he lived, and tho present exiles think they
cannot take a walk without running Mis risk of
Mopping over the liuo. and into the arms of the
French brigadier*. One of tnam was fishing
not long ago when he saw a Franoh gendarme
comingutraight toward him. Tbo idea struck him
that he might have strayed over the boundary line,
ami ha wan condemned to death by a court-piar
tial, m contupiactopi. he did not wait to argue
tho question with tbo gendarme. He ran to
Switzerland ns fast as hie lego would carry him,
expecting a ball in the back at every atop. \N hen
ho looked tmok tho gendarme, eUudlng at tho
frontier, smiled maliciously and wade a military
salute. Tho fright lie got that day has doutroyod
his taste for fishing upon tho branch elde of
Geneva. X need scarcely say that, on his lolurn,
Itoflholort took the advice of Uuvrav’a Handbook
and •• avoided short-cnla,”
The ASnildlngr Trailu In Glusrovt*
The building trade in Olangow iu exceptionally
good at pi'cmmi; great mvuujuy iuijnovonionW
uro being effected, eovml important pubjia
bulUHiign ato la baud, au<l mivato enterprise in
rapidly extending the city. Great eimioity of
mou oxiut, ttucl good workmen are earning/twin
llj uiulliugu to 10 itUUliugu |ior week.

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