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Chicago daily tribune. [volume] (Chicago, Ill.) 1872-1963, July 27, 1879, Image 9

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Persistent link: https://chroniclingamerica.loc.gov/lccn/sn84031492/1879-07-27/ed-1/seq-9/

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Shakspeare’s Wonderful Fa
miliarity with the
Dogma versus Reason—The Con
flict Between Religion .
and Science.
pother Essay on Biblical In
spiration—Old Testament
jae Crucifixion as Described in the
Odinio c Mytbblogy—The Boot
less Tree.
General Notes, Personals, Sun
day Small-Talk —Serv-
ices To-Day.
Shakspeare lived at a time when the Bible be
ran once more to be eagerly studied, and he
(Cents to bare been frilly alive to the new Im
pulse. This is.shown not merely by his direct
Quotations from Scripture, but far more im
pressively by his indirect allusions. There are
many passages Into which Shakspeare (without
Quoting) bus compressed the essence of portions
of Scripture which could only have been the re
call of a careful meditation ot the sacred page.
Besides this, there is almost everywhere a recog
nition of the other world and invisible things,
proving that his mind had been in familiar com
munication with the chief source of religious
truth. It is not too much to say that in Shaks
peare religion is a vital ana active principle,
eu-tain tag the good, alarming the wicked, and
Influencing the heart and life. For example, In
“Measure for Measure,” Isabella’s character is
hied upon reliction as containing the only princi
ples equal to the task of overcoming her tempta
tion. On the other hand, Angelo, who makes a
profession of strict moral purity. Is destitute of
religious principles, and therefore falls.
We could find in Shakspeare allusions to pas
sages culled from almost every book in the Bi
ble The references to the earliest historical
characters of Scripture—Adam and Eve, Cain
and Abel—are very numerous and very varied.
In “itneb Ado About Nothing,” wc find JBene
d ek raving ot Beatrice; “I would not marrv ner,
though she were endowed with all that Adam
bad left him before he transgressed.” This
owes its force to the eflTect it has on our imagi
nation. We recall an image of the bliss and pro
fusion of good with which Adam was surround
ed before he fell. In the forest of Arden, the
Dukes ays:
. Are not these woods
More free from peril than the envious court?
Here feel we bat the penalty of Adam—
in reference, no doubt, to the curse, “In the
sweat of thv face thou shall eat bread.”
In “fleafv V..” Shakspcare makes a fine fig
urative use of Adam’s expulsion from Paradise.
The Archbishop of Canterbury is describing the
change in Henry K from a frolicsome youth to
a wise King:
Consideration like an angel ame.
And whipp’d the offending Adam out of him,
hearing his body as a paradise.
To envelop and contain celestial spirits..
Bat the idea here that paradise- became the
abode of celestial spirits Is extra-Blblical and de
rived from tradition.
In “Richard XL,” the @uarithus upbraids the
Gardener for bringing the news of the King 1 *
deposition; -
Sctto dress the earden, m how dare#
Thr barsn, rude tongue sonnatbisnnpleasihgnews?
What Eve,* what serpent, hath'suggested thee
To malic a second fall of cursed man?
Here the three or four earliest pictorial sketches
of 'lie Bible are combined in one view, and that
in verr strong colors.
Falitaff makes a very witty allusion to Adam’s
fall in excuse of his own offenses: “In the
state of innocence Adam fell; and whaf should
poor Jack Falstaff do in the days of villainy?”
These are but a few of Sbakspeare’s references
to the earliest historical records of the Bible.
The allusions to Cain and Abel are not less nu
merous and s.riking. Constance thus speaks of
prince Arthur';
For since the birth of Cain, the first male child,
To him that did but yesterday susoirc.
There was not such a gracious creature born.
The Bishop of Winchester when threatened by
the Duke of Gtoster thus speaks (1 “ Henry
V 1.,” t, 3);,
Fay. stand than back, I will not badge afoot;
This be Damascus, be thou cursed Cain, '
To slay thy brother Abel, if thon wilt.
(An irritating mode this of claiming relation
ship, and yet at the same time superiority).
In “Richard 1X.,” Boluigbrbke charges’ Mom
bray witn the murder of the Buie of Blaster,
mdsays: '
Which blood, like sacrificing Abel’s, cries
Even from the longueless caverns of the earth, .
Tome, for justice and rough chastisement.
The words of-VortAumberiumf, in the second
part of *- Henry XV..” reveal bis agony of heart
then he hears that his rebel army is defeated,
it'd that his son, Henry Percy, is slain. Thor
oughly aroused from his apathy by grief and
desperation, he now resolves to hazard all, and
ends his fierce invocation thus:
Now let not Nature's hand
Keep the wild fiood confined I Let order dial
And let this world no longer be a Mage
To feed contention in a lingering act;
But let one spirit of the first-born Cain
Heign in all bosoms 1
B T e don’t know .whether people. In reading
the account of Noah in the Book ot Genesis,
think ot him as a sailor, yet a sailor he certainly
was; and in “Twelfth" Night ” we have Sir Toby
saying: “Judgment- and reason were grand
jurymen before Noah was a sailor.”. In the
“Comedy of Errors” one of the “great un
washed” is spoken of as having a “fault, that
Noah’s flood could not mend.” Pa’staff, who is
a little too fond of quoting Scripture, makes in
hi* selt-deiense an allusion to one of Pharaoh’s
dreams: “If to be fat is to be hated, then Pha
raoh’s lean kind are to be loved.” In another
Play there is a rather unique allusion to the
Plague of darkness: “There is no darkness but
ignorance, in which thou art more puzzled than
*h<-LRyptians in their fog.”
, The commandments are thus alluded to.
oucio, In “Measure for Measure,” says to a gen
tleman who has used a somewhat tricky argu
ment to suit bis purpose:
Zucio. Thou conclndest like the santimoniona
Pirate that went to aea with tbe ten command
ments but scraped one out of the table.
Uenlleman. •• Thou abalt not steal?"
Ludo. At, that he razed.
Jrt? £ rons to !>« met
wiln to Jecbihah, Samson, Saul, David, and
others, one exam ole may be given olfa'siaff’t
curious way of puttmg together texts from riif
ferent Darts bf the Bible: “I feafnot Roll* h
ka6SmtT"- r ’ BbCam ’ faecanße t know aSo Ute
Sbakspeare has made liberal use of .the Book
of Job. There is no need to rccall verbal refer
cnees, such as the phrases, “As slanderous as
Saian,” “As pooras Job,” “As wicked as Job’s
wife.” But in “ Othello” we have half a dozen
lines which give us the substance of the second
tbapter of Job. Otfidlo, bewaUing the supposed
Infidelity ot lksdanona, says:
Bad it pleased Heaven
To try me with affliction: had he rain’d
All kmus of sores and shames on my bare bead.
Steep'd me in poverty to the very lips.
Given to captivity me and my almost hopes,
I should have found in some part of my soul
A drop of patience.
Here, and In many other places, Sbakspeare re
verses the process of the preacher. The preach
er expands and dilutes Scripture. Our poet
compresses It, and frives the essence of large
bortions in a line or two. In one of his sonnets
ililton has done the same with the Parable of
the Ten Virgins.
In another place (“HernyY.,” lib, 8) there
«the following reference to Job’s leviathan:
We may as bootless spend onr vain command
Upon the enraged soldiers in their spolL
As send precepts to tbe leviathan
To come ashore.
fe-? 16 * s: u Canst thou draw out
leviathan with a book? » ‘‘ Will he speak soft
iritluhee ip> tllee * he maKe a covenant
tin« e iS. DlDero ? s a,,ns ' Qn s to the book of Psalms
k/r?”® hhssed by. But a few quotations may
lo of f ome of the very striking parallels
w nassages In the Proverbs. The fool In "King
to an l ? -®? 1 • “ We’ll set thee to school
the JS! 7 11160 there’s no laooring In
6 ’ eta) ****
, a An old Lord of the Connell rated
me tne other day in the street about too. sir: bat
I marked bira not; nod yet he talked very wisely,
and in the street. Coo.
Prince Henry, Thou didst well: for wisdom
cries out in the streets, and no man regards it.
The ninctctntU verso of the twenty-seventh
chapter of Proverbs is rather- obscure, and the
commentators very much differ in their Inter
pretation of it. “As In water face answereth
to face, so the heart of man to man.” But
Shahsoeare seems to have explained it as well as
anr of them, jf not better, la “Julius Caaar ”
Cassius thus speaks:
Therefore good Brutas, be prepared to hear;
-..'And, since you cannot see yourself
So well as by reflection, 1.,v00r glass,"
Will modestly discover to yourself
Thai of yourself which you yet know not of.
That seems to be the exact meaning of Solomon
in tlu; above passage. One man’s heart is as a
mirror, another mav see a reflection of
himself.. One more illustration must suffice.
In Proverbs, xxiiL, 34. the drunkard is thus ad
dressed: “Yea, thoushalt be as he’ that Heth
down in the midst of the sea, or as he thatlieth
upon the top of a mast.” Shakspeare has drawn
out the image more fully in the exclamation of
Hastings on finding himself' Defrayed by JRich
ard: •
O momentary grace of mortal men.
Which we more hunt for than the grace of God
■Who builds bis hope in air of your fair looks, -
Dives like a drunken sailor on a mast;
Beady with every nod to tumble down
Into the fatal bowlca of tne deep.
"Wc now turn to the New Testament for a few
specimens of Shakspeare’s Scriptural knowl
edge. There arc many allusions to that King
Herod who occupies such' a conspicuous place
in the early part of St- Matthew's Gospel. One
example must bo sufficient. Henry V. at Uar
fleur is warning the inhabitants of the town of
the dire consequences that will follow should
they refuse to open their gates to him:
Therefore, youmen.of Ilarfleur,
Take pity ot your town, and of your people,
Whiles yet my soldiers are in my command. • .
If not, why, in a moment, look to see. . . .
Your fathers taken by the silver beards.
And their most reverend heads dash'd to the walls:
Tfcur naked infants spitted unon pikes; 1
Whiles the mad mothers, with their howls confneed,
2>o break the clouds, us did the wires of Jewry
At Herod’s uloooy-hnnting slaughtermen.
This forcible description shows that the noet
had powerfully realized this savage work of
Herod’s. The allusions to another New Testa
ment character, notorious for Iris wickedness
(Judas the traitor), are very frequent and varied.
Richard 11. thus speaks ot his three favorites
who had betrayed him:
Three Judases, each one thrice worse JhanJndas I
Gloster, afterward Richard lIT., having. In pre
tense of affection, kissed the young Prince that
he afterward murdered, thus epeaks aside:
To say the truth, so Judas kissed his Master.
And cried. All hat), when as he meant—all harm.
Again, of a dissembler it is said: “His kisses
are Judas’ own children.” And speaking of
the flattery that abounds in the world, one says:
“ Who qpn call him his friend that dips in the
same dish!” The Duke of Otoster (before men
tioned), after saying? aside, that by his misrep
resentations he has induced Stanley and others
to,whet him on to be revenged on Rivers, Dor
set, and Grey, adds:
Bnt then I sieh, and with a piece of Scriptnro
Tell them that God bids.ns do good lor evil.
And thus I clothe mv naked villainy
With old odd ends, stolen forth of Holy Writ;
And seem a saint when most I play the Devil.
This owes its pungency to the juxtaposition
made between tbe mind l of the arch-villain Rich
ard and the sentiments and spirit of Holy Writ.
So Majchcßi refers to another clanso in the same
verse (“ Pray for them which despitefully use
you ”) when he is urging an assassin to murder
Ranguo in retaliation foe the wrongs done to
Are yon so goepell’d
To nray for this good man and for his issue,
Whose heavy band hath bowed yon to the grave?
Cardinal Jieaufort is very appropriately ad
dressed as “Thou wolf in sheep’s array,” con
sidering that the words in the Gospel are ap
plied to false prophets, and to those who lor
wicked purposes assume the office of Christian
teachers. •■ •
Again, we find Hamlet saying, “There’s a
special providence in the fall of a sparrow.”
The allusion is obvious; and very beautifully is.
the same passage introduced in “As You Like
It.” Adam, like a faithful old servant, in dis
suading his master, Orlando, from plunging
into an evil course to get ahvlng, save: *
. Bat do not so: Ihave five hundred crowns,
The thrifty hire I saved under your father,
Which I did store to be my foster-nurse
When service should in my old limbs lie lame.
And unregarded age in comers thrown;
Take that: and He that doth the ravens feed.
Tea, providently catersfor the sparrow,
" Becomfort'to myagev-r—-—^
In contrast with this, here is a sentiment of
Shylock's steeped in gall:
There 'be the Christian husbands: I have a
Wonld anv oi the stock of Barahhas
Had been her bus band, rather than a Christian!
Numerous other passages, equally or even
more striking, might easily be quoted. Bat,
after all, the most interesting illustrations of
Sbakspeare’s use of the Bible are those which
cannot be referred to in one or two texts, but
are steeped in Scriptural sentiment and religious
’ truth. The re is, lor instance, that grand proph
ecy of Archb'shop Uranmer's at the end of
“Henry Till.” concerning the Princess Eliza
beth; “This royal infant (Heaven move still
about her!)” etc. Then, again, there is that
well-known anneal of Portia to Sh;/lock: “ The
qnalitv of mercy is not strained,” etc. Asimilar
sentiment occurs in Isabella's anneal to Anye’o
on behalf of her brother, who, Anaelo says, has
become a forfeit to the law:
Alas! alas I
Why, all the sonle that were, were forfeit once I
And He that might the vantage best have took
Found out the remedy. How would you be
If He, which is the top of judgment, should
But judge you as 3*ou are? Oh, think on that,
And mercy' then will breathe within your lips.
Like men new-made.
These are sentiments that could have come only
from a soul in love with goodness. They are
genuinely religious, and the state of mind' they
imply could hardly be assumed for the occasion.
On the whole, we may say that for Inspiring a
true detestation of vice, and a genuine love of
goodness, no human writings can surpass Shak
speare’s. No wonder, then, that Suakspeare,
whilst intelligible to the understanding of a
child, and fascinating to the youthful imagina
tion, should still be the friend of the full-grown
man, and the snarer of his most serious feel
ings; and . when many authors once admired
have ceased to charm, no wonder that this author
still retains bis hold upon us.
To the Editor of The Tribune,
Chicago, July 20.—'The purpose of Mr. Glad
stone’s last article In the Nineteenth Century , on
“Probability as the Guide of Conduct,” Is
evident. By giving prominence Ho a doctrine
which is little known except among well-edu
cated people, be intends to benefit tbe cause of
truth in general and that of religion in par
ticular. Examining the nature of evidence, and
pointing out the fallibility ot the percipient
faculties of man,' be shows conclusively that,
strictly speaking, man cannot be certain of any
thing, and that in no conceivable case can be
obtain more than probable evidence as a guide
for bis conduct. In the coarse of tbe article, be
Certainly that which is fallible does not
therefore always err. It may. in any given case,
perform its duties perfectly, and as though it were
infallible. The fallibility of onr faculties, there
fore, may not prevent onr having knowledge that
in itself is absolute. But it prevents onr separat
ing what may be had with sach knowledge from
what we grasp with a hold less firm. In any sur
vey or classification, of what we have perceived or
concluded, since the facnity which discriminates
is fallible, the reservations which its im
perfection requires must attach to the results we
attain bv it. So that, although we might have
this knowledge, if we consider knowledge
simply as the exact coincidence of the percipient
faculty with its proper object, we could not make
ourselves conscious of the real rank of that knowl
edge in anv given case; we could not know what
things ihey are that we thus know, nor consequent
ly coaid we argue from them as known.
Since, then, nothing can he known except
what exists, nor known otherwise than in the ex
act manner in which it exists, knowledge, in its
scientific sense, can only be predicated, —first, of
perceptions which are absolutely.and exactly true;
and, secondly, by a mind which in the.same sense
knows them to be absolutely and exactly tree. It
seems to follow- that it is only by a license of
speech that the term knowledge can be predicated
by na as to any of our perceptions.
It is desirable that we should fully realize thia
truth in order that we may appreciate the breadth
ana solidity of the ground on which Bishop Butler
has foanded his doctrine of probable evidence.
He was engaged in an endeavor to show to those
who demanded an absolute certainty in the proofs
°t religion, that this demand was unreasonable;
and the method he pnrsned in this demonstration
was, to point out to them how much of their own
daily conduct was palpably and rightly founded
upon evidence less than certain.
These paragranbs, pointings out the immense
importance of “ Probability ns the Guide of Con
duct,” are,-at the same time, sufficient to illus
trate a peculiarity which is observable through
out the whole article, viz.: that, tn his endeavor
to strengthen tbe cause of religion, Mr. Glad
stone pursued a. method strictly scientific; be
reasons, he does not dogmatize.
The present is an age of widespread doubt as'
to the truth of religion.. A large class of men
has arisen—an intelligent class, a class which.is
steadily increasing in number—who demand
proof “for whatever they believe. The “good
old times ” when heretics were speedily dia-
posed ‘of at the stake have passed away. The
age of reason has dawned. Freedom of con
science, freedom of speech, and freecom of the
press have opened the most sacred subjects to
public discussion. Religion has been calledinto
court, and must nrovtothe truth of its doctrines.
In popular language, its opponents are “skep
tics, 11 its advocates “believers. 11 Skepticism,
after a long and forced silence, Is allowed to
speak freely, and, as might be expected, has
become daringly aggressive. ‘Fite 11 believer 11
cannot afford to remain silent while the truth of'
all that be holds most sacred is called into Ques
tion. And so the .literature of our day teems
with religions controversy, not merely, as
berefore, between one - religious sect and
another, but between religion -on . the
one hand, and open, unblushing infidelity
on the other. Controversy cannot long
be carried on in a spirit of calmness and fair
ness;' But between the extreme parties who
often drop argument, entirely and fall to down
right abuse of each other there class
of people, who.lporceiylng the truth of science
and believing the trutnof religion, try and bring
about a reconciliation between the two. The
goodness of their motives is above question,
but, in the nature of things, their efforts can
never be productive of any great results, fn
religion there can be no middle course. As
.Mr. Gladstone savs, “It is either true or false;
this on all bands will be admitted. It it bo
false, we are justified in repudiating it so soon
as wo bave Detained proofs of its falsity, sued
as the constitution of our minds entitles us to
admit in tliat behalf. But wc are bound by the
laws of our intellectual nature not to treat it os
false before examination, 1 ’
He who is accustomed to read between the
lines will easily perceive that these sentences
imply a great deal more than they express. If
religion is either true or lalse, how is its truth
or falsity to bo established! Science says by
any method .of investigation which is con
formable to the known laws of reason. Until
we know that religion is true wc know that it
maybe false; our mind, is in doubt. We cx-.
amino its doctrines in precisely the same man
ner as we would examine the doctrines of any
other theory, and, finding them either wholly
without proof or without sufficient proof,
we refuse to accept it. Now this position no
“believer” will admit. Religion must ulti
mately depend, not, like true science, upon self
evident trulh/but noon dogma. "The position
of Christianity in the present controversy has
been well slated in a recent article, in which the
writer savs: “The assumption that the teach
ings of the Scriptures stand upon a common level
with the teachings of science, and are to be
called in question as any other subjects of
human thought, cannot for a moment be ad
mitted by the Gospel preacher. His duty is to
set before the people as infallible verities the
great doctrines of the Scriptures In
arguing to the infallibility of the Scriptures
from their inspiration, the “believer" argues
to a conclusion from a premise which is not a
self-evident truth, arid which is not ultimately
based upon self-evident truth. This Is in direct
contravention of the laws of reason.
' The illogicalness, the narrow-mindedness, the
utter absurdity of . such a position, can ho fully
comprehended only when we come to compare
oue form of religion with another. All re
ligions may be false. All cannot possibly be
true. If any one form of religion, Christianity,
for example", be true, then all others, as BraU :
nrinism or Mohammedanism, must be false.
Therefore some religions are false. Again,
then, we bare the question, How is th£
truth or faisit? of any religion to be
established! Again science replies, “By the
test of religion says “ Dogma.”
And so, in the perennial controversy between
science and religion, “skeptics” and “be
lievers ” are utterly at cross-purposes.
What is to bo the upshot of all this! Prom
what we know of the post and present, wnat
mav we expect in the future? Between science
and religion there may exist a quasi-friendship,
but at heart they are, and must be, hitter
enemies.. What religion sanctions, nay, more,
says is just and right, science says is absurd. In
anv science, “ strictlv so called,” the most com
plex forms of knowledge may be traced back
through simpler forms of knowledge to axioms.
These ore the simple, self-evident truths upon
which that science is built. Such science has a
firm foundation, —a foundation in reason. In
theology, the doctrines of Christianity depend
upon the infallibility of Scripture, and this in
turn depends noon Ihe-msplration of Scripture.
But the inspiration of Scripture is very far from
being a self-evident truth.
Every advance in science is a witness in favor
of scientific, methods of investigation, and in
that sense every such advance must injure re
ligion. The “skeptical culturc” of the day is
confessedly due to the influence of science,
which, on the authority of its greatest expo
its infancy/ What will have be
come ot jefußon when science
maturity, when people understand in its full
! force and meaning the favorite aphorism of Sir
William Hamilton:
In the world there is nothing great bnt man,
In man there is nothing great but mind.
To the Editor of The Tribune, 1
Chicago, July 20.—When giants are hurling
rocks, it might be well lor pigmies to hide in
caves; bnt when great minds discuss questions In
which the feeblest are as much interested as
they, little people may ask questions. Want
troubles me, in the controversy between the
great iuQdel and bis orthodox critics, is their ap
parent agreement that to give up the infallibility
of the Bible is to give up Christianity. Prof.
Swing, Dr. Thomas, and Robert Collyer have
not made this mistake, but “ hold the fort,”
while yielding much that others regard as its
essential outposts; and In this bare rendered,
and are rendering, untold service to the race;
but even these advance teachers do not seem to
me to have discovered the ground on which the
Church of the future must stand.
This must not merely accept truth when
thrust upon it by sharp criticism, but must
search for and proclaim it. 'While the believers
in an infallible Bible owe it to themselves and
the world to give ns a clear detinition of the
word “ inspiration,” those who are bridging the
chasm between the dogmatism of the dark ages
and Christianity of all time to come should hot
wait for infidels to drive them into concessions
which must be made.
What has Christianity to lose by being
proved to be “the heir of all the ages,” the
outgrowth of all religions which existed before
it, and the teacher of all that is best in those
which have been established since? Is it less
divine for being a thing ot growth and develop
ment, whose roots spread over the ancient
world, than as a hybrid, propagated by Jewish
gardens in a Royal conservatory, under lettcrs
patent from the Deity?
We are told, on what seems to be good au
thority, that long before the days of Moses the
Phoenicians knew God as Jehovah, and ascribed
to him the same attributes that we now do; told
that Baal and Baalpeor were but other names
for the Creator of Heaven andearthi the just
and merciful Father of all men.
Philosophers and historians inform ms that
four thousand years ago Brahma was worshiped
as a being “ infinite, eternal, immaterial, and
round, who, at one time, separated the male
and female faculties which were in him, and
performed an act of generation of which the
Lingbam becomes an emblem; and this first act
gave birth to three divine persons,—Brahma,
Biclien or Yichnow, and Gbrlb or Cheren, whose
functions were, the first to create, the second to
preserve, and the third to destroy or change the
form of the universe. Brahma, having made
the world and the eight spheres of purification,
thought himself suberior to Cbrlb,his eqnal.
In their battle the celestial globes were crushed
like a basket of eggs! Brahma was vanquished,
and Viehnow, the God mediator, was incar
nated in nine mortal forms of animals. In the
shape of a fish he saved from the universal
deluge a family, who' repeopled the earth; as a
black shepherd, and under the name of Chrisen,
he delivered the world from the venomous ser
pent, Calcogam, and crashed his bead, after
having been wounded by him in the heel.”
The Brahman authorities also tell us that
“The angels were created to sing the praises of
God; but part of them revolted under an am
bitious chief, who strove to usurp the power ot
God, but He plunged them Into a world of dark
ness. there to undergo the punishment of their
This faith claims tp he far older than the
Jewish Scriptures, yet even it is said to be a
plagiarism on the ancient Paganism of the
Occidentals. The Lama of Thibet teaches that
their “self-existent God, having passed eternity
In the contemplation of his own being, created
matter, and brepthedon tbe faee of the waters,
which swelled, like an immense bubble, in
form of an egg, which, unfolding, became the
vault of heaven, inclosing the world.”* Having
made the eartn and bodies of men and animals,
this God, essence ot motion, breathed into
them a part ot bis own being. The soul otxill
that breathes Is a part of the universal
soul, and no one can perish. A man
may become God by piety. Twenty-eight
centaries ago Kaehenien was born, from a
rova’ virgin, who did not cease to be a virgin
for being a mother. The King ot the country
ordered a massacre of all the males born at
that time; but Kaehenien was saved by shep
herds, lived In a desert until he was 30, when
he entered upon his mission, and began to en
lighten men and cast oat devils. He performed
a multitude of miracles, and in his book says:
•Prmcetou Beviea, January, 1879, P ■ 148.
“Ho that leaveth his father and mother to
follow me becomes a perfect Samanean (heav
enly man). Whoso dies without embracing ray'
religion returns among men until he em
braces It.”
Add to this the ft hymus of the Uga, breathing
the same spirit oi snblime devotion which we
find in Isaiah and the Psalms, and claiming to
be many centuries older, with the Buddhist ac
count of creation made familiar by Mr. Iheer
soll’s lecture on Moses, and we must either
prove that the Bible is of greater antiquity than
those old writings, or give up the claim to its
originality. Whether this be essential to its
“inspiration” depends on ourideaof this word.
May not —nay, docs not—God. inspire many
minds with the same Ideal And the fact, that
devout men, living far from other, both lu
t ime and snare, have had similar ideas is astroeg
proof of this truth. In all theseaccountA we find
ah infinite, all-wise Creator, a divine Savior, man’s
sin, God’s forgiveness, the ‘incarnation, the
miraculous birth, immortality, the Trinity.
To admit that there is inspiration in the old
heathen Bibles is, of course/to puncture the'
little balloon of Jewish and .Christian self-im
portance; but Buddiat, Brahman; and Pagan
must have copied from the Jews, op the Jews
from them, or all must have learned, from “the
Spirit which hath appeared unto all men I”
The similarity in the faith of nations, seems to
prove that “ God hath made of one blood all
nations of men to dwell upon ’the lace of the
whole earth;” and that He did not, purposely,
keep them all for centuries in profound Ignor
ance of their origin, and of His own existence,
that He might, at lost, make these things a sub
ject of special revelation to Abraham. Not
only outside history, but the Bible
itself, proves that the Creator was not
thus partial; for, while the Jewish writers set
'up a claim for their nation as the only people
who knew Goa, they give ns a candid account
of Melchisedec, a priest of the Lord to whom
Abraham did obeisance, and of Balaam, a
prophet of the very people whom they went to
conquer, as heathen, who was In quite as close
communion with the Deity M were the prophets
of the peculiar people.
The general Idea of the (Jews was that God
was their God, their personal property; that
they had Him hedged about by ordinances so
that He was quite unapproachabie to the outside
world; but this idea is so effectually disposed
of by their own account of these two characters,
and the inference of the people whom they must
have represented, that we must conclude that
the Jews had not at Any time any very decided
advantage over the Gentiles.'in the matter of
revelation. ■ •
Their account of creation is so much like half
a dozen others, claiming to .he-older, that it
requires a peculiar mental fibre to- believe it to
be a special and divine revelation, and the effort
to spread those sir days over millions of years,
while resting the claims of the Sabbath upon
them, is quite as belittling to revelation as to
the human intellect. It is in every way an Im
provement on all other accounts of creation, —
a growth, a .development; but, in the light of
science, it is impossible for a very large portion
of the race to regard it as a. history of facts;
and, if it is .not the exact truth, the God of
Truth never dictated it.
It is thought to be horrible blasobemv to say
that the Bible is not the word of God; but is it
less blasphemous to say tlmt God wrote a book,
for the education of his chiidren r and wrote it in
such n way that they have found it utterly Im
possible lo’understaud it; utterly impossible to
come lo any geneial agreement' as to its mean
ing i It is beyond dispute that, after centuries
of most earnest, praverful research, the most
devout believers in the theojry of Inspiration
find it impossible to agree as to the principles it
teaches. ’
When I was a little child It occurred to me
that it was very wicked to read a Commentary
on the Bible, and tons assume that God could
not write so as to be understood. I thought
that if He wanted me to understand His hook
Ho had written it so that I could; and it.He did
not want me to understand it I bad no right to
trv. As I grew no, entered on the active duties
ot'lifc, and reverently'at rove to make it ray rule
of action, the conviction was forced upon me
that nobody understands it, and that anv gen
eral agreement about its teachings is absolutely
impossible. • ■ -
Tbe nest step was to inquire into the grounds
for assuming that God ever did write a hook: or
that anything in the law of ills nature required
Elm to’do so. To assume that it was any part
of the Eternal plan to rtdnce the divine will to
written human speech, is to opep a wide door
for imposture; and no wonder we have had so
many sacred books, and so much fraud ;uid
bloodshed to establish Ujeir authority and define'
their meaning.
Looking abroad one is impressed with the,
idea that nothing less than im infinite ; being,
could have made a blade of grass! No man has
oyer made onefWtt nvea bay tuado milfions of
books; and, when any book contradicts the
testimony of the rocks, the boot must be wrong!
1 cannot ace what religion has to lose by tbe
discovery of the fallibility of the Bible.
That it contains sublime, truth is beyond
question. No poet has conceived a state of so
ciety more perfect than one governed entirely
by laws to be found in it; but no fiend could
desire one more depraved than somewhicb have
existed, and have found in it a warrant for every
crime! The mixing up of the contents into a
general jumble and labeling it “Divine Revela
tion,” “God’s Word,” etc., has certainly been
a fatal mistake.
Life is a lame and impotent conclusion, if we
mav not believe in “ one only living and true
God, who is infinite, eternal, and unchangeable
in His being, wisdom, power,’holiness, justice,
goodness, and truth.” Its dark hours are dark
indeed without a Divine Redeemer and Com
forter; and why is it that our religious teachers
would shut us out from the Divine presence it
we cannot believe that this God contradicts
Himself by writing one history of creation on
the everlasting bills and another on parchment;
that he ordered armies to exterminate peonies
who had never injured them; to capture women
and take them for concubines; to slay Infants
and mutilate prisoners of war; that, time and
again, he Killed thousands of innocent people
because some one or two men bad offended
him; jliat the Jews killed more men in special
battles than could have stood on the battle
ground; that the priests at Jerusalem butchered
60,600 oxen in a day, and burned the entrails,
when there was no coal or petroleum ami great
forests near; or that God conld have required
such destruction of life?
Dr. Clarke, the great Methodist commentator,
savs the historical part of the Bible Is contra
dictory and unreliable; and must we give no
belief in Ibe very existence of God, or believe
he wrote falsehoods?
WUat need was there for divine Inspiration in
writing a history of facts? And it is preposter
ous to ussnme that God bad any pan in writing
Christian teachers owe It to the cause of truth
to prove conclusively that the Bible is true in
every particular, or to give up the idea ot its
Inspiration as anything different from that
which breathes in the utterance ot all truth,
which, like gold, among sand, and clay, and
rock, is found both in and ont of the Bible,
mixed with error and human inventions.
Jane Grey Swjsshelm.
• The Jeizish World.
The current number of the Nineteenth Century
contains an exceedingly interesting article from
the pen of Karl Blind, on u The Discovery of
Odinic Songs in Shetland.* 1 Comparative phil
ologists and students of ancient folk-lore are
only beginning to justly estimate the wealth
that is hidden in the few old Norse and Ger
manic myths that have survived the vast social
upheavals and changes of the last 3,000 years.
Karl Blind, in the paper before ua, calls atten
tion to a fresh discovery in the poetry of North
ern mythology, in the shape of what he terms
“a most striking bit of folk-lore, containing a
strange relic of the grand old myth” of the
Teutonic tree of existence. The discovery was
made in XJugt, and the relic in question is stated
to be "a Christianized version of the Kune
Rime of Odin from the H&vamal, curious for
the way in which the Rootless Tree is confound
ed with the Cross.” The following is an ordi
nary English translation of the relic in question:
Nine daVs He bang on the Rootless Tree;
For badwas the folK, and good was He.
A oloody mark was in His aide—
Made with a lance—that would not hide (heal)*
Nine long niehts iu the moping rime, *
Bang He there with hie naked limb.'
Some they laughed;
Cut ottierg wept.
Karl Blind interprets the “nine long nights’*
as nine maturing months or cosmogonic periods,
and that this rale, os it is given in the fuller
version of “ Odin’s Rune Song,” is a u poetical
rendering of the evolution of miud from mat
The. uppermost in our mind is
whether the above ancient Northern legend has
been made to wear a Christian garb, or whether
it is not a genuine relic of pre-Christian .times!
“The mystic tree itself, on which Odin hung,
certainly needed no transfiguration ” into,Chris
tian language, lor trees or crosses “ were fre
quent all'over the world, from China and Egypt
to Mexico and Peru.”'-' 1 * Tree of Our Life ” and
!* Tree of Our Flesh ” were the names given to
the Mexican cross symbol by the native priests
before the arrival of Cortez. The cross or tree
of life was n religions symbol thousands of years
before the Christian era, and “on Scandinavian
runic stones the cross is found depicted before
the conversion of the Northmen.” Karl Blind
proceeds to show that “at the time of the con
version of the Germanic tribes, the tree in which
Odin bung, wounded and suffering, and the sev
eral hammer symbols of Thor, easily became
confused with the symbol of the new religion.”
Like the religions of India and Egypt, the
ancient Teutonic faith appears to have contained
elements which, to put it mildly, “could be
used for transition into the new* creed.” “ Be
sides the mystic tree, the sign of the cross, and
the institution of infant baptism, the Teutons
had the tradition of a great flood, even as the
Indians, the Greeks, and other nations had . . .
“ they further bad a Queen of the Heavens,
Frigg, whose son. Balder, destined to die, was
called * the blood-covered God.’ They believed
in twelve' divine personages, among whom a
thirteenth, Loki, plaved the traitor. They be
lieved. that the God who bad been slain by
treachery would come back at the end of time,
when tbegoldcn age, or millennium, would fol
low. They had lavs in which that return was
prophesied in woAls remarkably similar to those
contained in the Gospels of Sc. Mark and St.
Luke, when the world’s end and the coming of
the son or man are prophesied.” (1099.) The
modern sciences of modern philology, mythol
ogy, theology, are certainly making havoc with
cherished religious beliefs;.nor is it possible to
say what may yet be the results of these explor
ations into the*legends of the past. We recom
mend a perusal of Karl Blind’s contribution to
our scanty knowledge of the Odinic legends.
: It was mentioned in the papers a few days
ago that Plymouth Congregational Church had
entirely wiped out its indebtedness, funded and
floating. It now takes a new lease of life and
usefulness, and, free from the handicap of out
standing promises to pay, it has before it a
career which its most sanguine members dared
hardly to think of. Following is the list of
subscribers: . -
E. I. Cushing. ..$ 550(7. S. Hans 0n.... $ 1,050
F/W, Farwell.. 105 C. C.‘Thompson. 200
£. D. Dickerson. hIS/A. P. Keeley.... 2,623
J. L.Woodward., X,2(H I J. J. Borland .. 2.500
Nickerson & Sou 262iJ. IT. Clough.... 1,575
W.K. Ball 210 J. M. Walker... 1,000
George Adams.. 1051 A. Byder 100
William McGill. 575 Milton Jay 100
M. 11. Foss 100 J. 8.. Stubbs ... 105
Frank Gilbert... 105,0. 8.-Taft 100
Hugh Biddle.... LOSO E. F. Newton... 100
B. C. Cook ' 4.200 O.L. P. Dodge. 100
S. A. Irish 1.000 Charles Sbedd... 100
Thomas Orion... 1,000 0. P. Libby.....' 100
P. L.Underwood 105 Mre.Geo.K.Park 100
Wm. Chisholm.. / 1,500 H. H. Adams ... 500
Geor'ecP. Cook.. 20'J P. D. Armour... 10,500
David Keeley.... 3.0U0J. F. Armour... 10,600
K. B. Stone..... 103Rev.C.H.Everest 1,100
It." Sfrahom..’. V 1,050 Allen Manvel 250
Ladies' Aid Soc. 500 Crane Brofl.MTg, . 200
H. F.‘Steel...... 1031
S. B. Barker ... 5351 Total $50,636
Smaller contributions, aggregating in all
about SIO,OOO. were also raised, thus completely
wiping out a debt of about $60,000.
The clergymen of the English Established
Church still refuse to commune with church
members who have married the deceased wife’s
The Jesuits are said to be quite prepared to be
tamed oat of their colleges, and even out of
France, and they have, consequently, purchased
three establishments abroad,—*me at Jersey,
another at Fribourg, and a third at Monaco.
It Is estinftted that over 200,030 colored peo
ple have been added to the Methodist Chnrch
since the \Var. They have caused more than a
thousand churches to be built, and more than
a,OOO colored young men are in their aid schools
in the South.
•At a festival in the Province of Posen a girl
vowed that she saw the Virgin Mary in a poplar
tree. The people went at the tree with such
visror that,leaves, branches, and bark soon disap
peared, and only a drenching rain put a stop to
the enthusiastic proceedings.
The St. Louis Baalists have not that peace
■ which passetb all understanding. The ciose-eom
uiuion.wing is very indignant at the' idea of the
P,ev. Dr. Boyd bolding a joint religions service
with a Jewish Rabbi. A very windy newspaper
correspondence has grown out of it.
i ■ The Methodists at Lincoln, Del., are so de
teimined to increase their parsonage fund that
thev have announced a religious entertainment
, with extraordinary features. In addition to
■ addresses by two Methodist ministers; there
■ will be a balloon ascension and a horse-race.
i Tile Cincinnati Commercial some time ago eon
i talned n list of all the ministers in the United
States conylcted of Immoralities, und“the'hnm
ber is just filly. In other words, out of 05,C00
ministers in tbe country, fifty, or one-thirteenth
of 1 per cent, have been guilty of known im
moralities. ...
An lowa clereyman recommends 'that the
editor of a rellcion's paper, published pot a thou
sand miles from Cliicairo, should take a vaca
tion, because he has been over-worked in get
ting out the “ raciest, spiciest paoer” in the
Church. Some clergymen have a funny idea of
■ spice and raeiness. • ■ ’
A clereyman at a Methodist camp-meeting at
Bucyrns, 0., orared that God would kill one
member of every anti-Christian family in the
county. This exciled the wrath of the sinners
in the congregation, and they tonwlown the tent,
whipped the minister, and would have tarred
and feathered him if he had not lied.
Among, other articles found upon the Prince
Imperial's neck was a so-called piece of the
Cross of Glnisc, which had oeen in the posses
sion of Charlemagne. Since Charlemagne's
time it has been the property of several lloyal
personages in France, and finally passed ’into
the hands of the Bonaparte family, where it is
likely to remain as long as the family lasts.
The Lutheran Church thirty years ago had,
only a few scattered people iu this country west
of Ohio. Now it numbers in tile same region
twenty-seven Svnods, 1,T03 ministers, 3,001
churches, and 367.180 communicants. In the
entire country less than a century ago there
were only twenty-four Lutheran ministers. The
present number’is 3,151), with 5,600 congrega
tions and 735,000 commnnicants.
The Baptist Missionary Union has increased
its total of members in Europe and Asia enor-.
monsly during the past ecclesiastical year. It
reports no less than 80,475 members in its
mission station,—a clear gain of .13,580. Its
greatest gain was in India among’the Teloogoos,
15,587. In Barmah it has 20,8 U members, and
in Europe it has 43,009 members. It employs
141 missionaries and 984 native preachers.
The British Wesleyans. are surprised and
alarmed at the decrease in their numbers, as
shown by statistics just collected. It appears
that, though upwards of 30,000 new members
were received last year, there is a net decrease
of 3,803, which is shared by nearly all the dis
tricts. The losses are largest in agricultural
sections and manufacturing centres, and are
attributed to emigration on account of financial
depression and strikes.
The Catholic Tdearaph contains an official cir
cular, under date of the 18th inst., from Arch
bishop Purcell, announcing the suspension for
one rear at least of St. Mary’s ot the West, one
ot the most celebrated Catholic educational in
stitutions In the country. The reasons assigned
arc the financial condition the diocese, the
absence of any need for missionary nnests; and
the illness of the President, the Rev. .Joseph
Pahisch. Last year u.v expenses ot the seminary
exceeded its income by 80,000.
■ “One Sermon a Sabbath” is the subject of
the Evangelist's leading editorial article. “ One
third of the Congregational churches in Massa
chusetts have only one preaching service gn the
Sabbath.” “ The second-sermon question may
be said to be fairly up fordlscnssfon and experi
ment, but that time-honored service is not to be
set aside lightly, and until wo are quite sure
that we have hit upon something better to put
In its place. As now, the service is lightly es
teemed in many places, and the apparent results
in attendance and impression seem to ill requite
the pastor’s labor in preparing lor it.”
Talk about the difficulty ot undersHiding the
Origin ot Evil! We do not think' it “ holds a
candle ”to the difficulty ot understanding the
career and success ot thecharlitan and eeclesias
tical mountebank. Talmage, in England. Tre
mendous excursion trains run from'London,
taking 30,000 people to the Byd»nham Palace, to
see this nondescript, if they could not hear him.
Marquises and Earls preside over the meetings.
Is it simple cheek! Is it marvelous'power of
hnmbuggery! Is it an’ admiration of ynlgar
American humor, like that trait of the English
man In the “Lady of the Arostook.” which
makes him rejoice so greatly when he hears some
queer slang out of an American moutn! Is it
the national love for the tricks of the circus.
Oh, what is it!’ We hope we may live to see
this mystery explained. —Living Church.
In 1863 George 11. Swart, of Philadelphia,
was suspended by the General synod of the Re
formed Presbyterian Church for singing other
hymns than paraphrases of the Psalms and lor
communing with other Evangelical Christians.
Thereupon the Reformed Presbytery of Phila
delphia suspended relations with the General
Synod. Then the General Svnod declared
the’ Presbytery outlawed by Its own act and rec
ognized minorities in three of its congregation*
as constituting in each case the legal CDUrc ’ l ‘
This has led to lawsuits for the possession ot the
church property concerned. Two of the churches
receiving verdicts in their favor, they were ap
pealed by General Synod to the Supremo Court
of that State, which has rendered its decision
sustaining the Presbytery and the churches. «d-
the property in dispute to the majority
ot the coDwwatjon -io each case (the Second
S bu , oterrett’a, and. the. Fifth Church,
iJT. A. G.'Macauley’s), and the • action of • the
ueneral Synod la pronounced arbitrary and un
constitutional.* The third ease—that of the First
of like tenor
with the others. This ends a lons and unhappv
controversy, and the issne, without donbt, will
» V^ an ir ?o°rtant and favorable influence unon
the Reformed Presbyterian body.
The Roman Catholic Church in the eastern
countries of Asia, where Protestantism has a
comparatively feeble footing, and where a little
more than half a century ago it bad scarcely any
at all, now reports at its missions do fewer than
109 .Bishops, 5,630 priests, and 2,835.663 nominal
converts. Of these converts there are SS7.-U7 in
India, 793,412 in China, and 16,623 in Jaoan.
More than 9,000 additions were made in China
last year. The eariv missions of tne Church in
these countries from the davs ot Francis Xavier
wire very successful; but at the close of the
last century, bv the breaking up of the societies
in France and 'flair, they declined until little
life remained in them. Since then a Society for
the Promotion of the Faitn has labored very
zealously to recover ground that has been lost,
ami the figures here given illustrate the splen
did success which has followed the work.
■ A few years ago, during the pastorate of the
Rev. William Alvin Bartlett with the Plymouth
Congregational Church, the -Rev. H. F. Camp
bell was the spiritual leader of the Third Unita
rian Church, both in this city. The latter pastor,
after preachingforsometime, became dissatisfied
with many of the doctrines which ne was teach
ing, and each succeeding Sabbath found him
nearer orthodoxy. .He called on Mr. Bartlett,
and a free and frank conversation took place.
The upshot of the matter was that Mr. Camp
bell seceded trom the Unitarian Church, and,
having been found orthodox, was admitted to
membership in Plymouth, and granted a license
to preach the faith of the Congregationaliats.
Shortly afterwards Mr. Campbell went East and
settled in Nashua, N. H., as pastor of the First
Congregational Church. His ministry was
very acceptable to the frequenters of
the church, but after a couple of
years or so ' some ot the • active
members became dissatisfied with his liberal
views. These developed towards Unltarianlsm,
and the strictly orthodox brethren remon
strated. . The church was divided into two fac
tions, —one siding with the preacher, the other
opposed to him. He was asked tqresign, but
declined, —the majority of the frequenters of
the church sustaining ' him-' in his * action.
Charges of heresy were accordingly prepared
against him by the orthodox brethren, and
these were laid Defprc the Plymouth Church of
this city. At the request of the latter, a coun
cil of the church in the vicinity ot Nashua was
called to consider bis case. All the facts were
submitted, and the Council decided that bis
views and teachings were contrary to the dis
cipline of the Congregational Church, and that
he should step down and out. The finding of
the Council has been sent to Plymouth Church,
but no action has yet been taken on it.
The celebrated Mr. Mackonochie, whose same
has been so oromisentlv before the public as
the ritualistic Rector of St. Alban’s Church,
Loudon, is a quiet and genial gentleman,
especially celebrateo for the work he has done
among the poor. His church is in a crowded
district of disagreeable slums and courts north
of High Holborn, where the state of the
neighborhood is considerably worse than that of
the worst tenement-house neighborhoods of this
city. The church was built and endowed by a
wealthy banker, and is an exceedingly beautiful
building, furnished with all the accessories (or
the most advanced ritualistic worship. The
“Sisters of St. John the Baotist” work among
the poor of the neighborhood, under Mr. Mack
onochie’s direction. They occupy a large build
ing close by the church. Although mostot
them arc wealthy ladies living in stylish houses
in Belgravia, they spend much of their time in
personal visits to sick and distressed people.
One branch of their charity is the maintenance
of a nutserv lor the care of children of women
who go out to do days’ work. A bountiful din
ner is spread once a week for poor peonle who
are out of work, flight schools are kept no for
the young men and women, add are managed
by about eighty teachers. In the large
working-room mothers are permitted to
spend" evenings and sew garments for
t hemselves and . their children. Every
Sunday morning a breakfast is given to poor
boys. Coal, blankets, clothing, and other com
forts are' liberally distributed to those who need
them. In winter a soup-kitchen is open every
day in the week. ’ Mr. Mackonochie has hitherto
taken no notice of the various«dectees of sus-
Eenslon which hayo been pronounced against
im,- but' has steadily gone on with his work.
The decree some time ago granted by Lord
Penzance is now confirmed by the Court of Ap
peal, and according to its terms Sir. Macfcono
chie can neither officiate nor. receive any emolu
ment from St. Alban’s for three years. It is
snpoosed by some - that both the church and its
Rector will separate from the Church of En
gland and go on independently.
London World, July 9.
Dr. Gamming, 72 Tears old, compelled to irirc
up all mental work, poor, and with the Elders
of the cbnrch in Crown-court making a public
appeal for means to provide him with an annuity
of £3OO to £SOO a year, presents a pathetic pict
ure to those who, like myself, sat under the
Doctor in his vigorous and prosperous prime.
A quarter of a century ago there were few more
popular preachers in London, and none who
attracted more constant, more crowded, or more
remarkable congregations. Every Sunday morn
ing all available standing and sitting space, in
cluding the pulpit-stairs, in the church he en
larged was crowded; and statesmen, well
known women of fashion, and notabilities gen
erally were among the people attracted by
sermons and colloquial expositions of Scripture
which were singularly persuasive and practical.
For Dr. Cnmmlng’s pronounced theories
concerning the approaching end of the,
world, and the personal applications
of ‘ mvstic passages in the Book of
Revelation to the Papacy of bis day, were, so
far as I remember, confined to hooks published
under his name and' to contributions to pe
riodical literature. Polemics had' but small
place in the faipous Sunday morning addresses,
and the Gospel I beard him preach was always
one of love and peace. True wisdom and cour
age, comfort in atiliction, inward calm, moral
strength, and unfailing protection in the weary
struggles of life were offered freely and in ac
cents of deep conviction to all who would ac
cept them, and 1 cannot be wong in saving that
many a troubled heart has been lightened and
many a toil-worn, anxious man and woman
made happier and better by an eloquence which
was unfailingly convincing and sweet. These
people cannot all have joined the majority or
forgotten their old teacher now that he has
fallen upon evil days, and in the belief that some
of'my readers will recall the silver tongue as I
d0,.1 bcg leave to announce that I shall be
happy to receive subscriptions for the Dr. Gum
ming Annuity Fund, which shall be duly for
warded and acknowledged regularly in the
World, The World list has been commenced
by a donation of £2O from F„ an old member of
Df. Cumming’s congregation.
The Ker. Joseph Cook is taking his summer
vacation at Lake George.
The Kev. John Hughes, of Joliet, has seceded
from the Universalist denomination.
The Kev. Dr. Cuvier writes to the Emzngtitst
that “perhaps David is a choir-leader In
The Bey. Dr. Tyng, Jr., is gradually recover
ing his health, which Bad been shattered by
The Kev. W. U. Utley has been suspended for
grave reasons by the Eastern Congregational
Association ot Michigan.
• Some of the English cities are offering Tal
mage SSOO to $650 for a single lecture. Those
English always were a peculiar people.
Gov. Talbot, of Massachusetts, a strong Sab
batarian, has induced the Legislature to forbid
the running of trains on the State railroad.
Mr Sankev was announced to sail from En
gland on the'l7th ot July “to join Mr. Moody
for the autumn and winter campaign in Ameri
The Bev. Dr. Beard, of Syracuse, has started
on'a horseoack trip through the White Mount
ains and neighboring country. He expects to
be gone six weeks.
When the Kev. Dr. William M. Taylor, of
New York, reached Liverpool on June 30, he
found that his brother, who had been tome
time ill, was already dead and had been buried
three days before his arrival.
The Rev. Augustus Seward, D. I)., LL. D.,
nephew of the late William H. Seward, has re
signed the pastorate of the First Presbyterian
Chnrch of Middletown, N. Y., after a service of
twenty years. The resignation will take effect
on Oct. 3. •
The Bev. 0. P- Gifford, of Boston, says that
u ,v, e theatre Is a common sewer,” and mat it is
not his duty to aid in the elevation of the stage.
Moreover, he Is too busy to correct plays, aud
has neither time nor inclination to attend per
The Scotch EvaWellst, Dr. Somerville, is
laboring among Enzllsh-speaklng peop»e la
Paris, and bas his sou to assist him* He U eu*
couraged by the results already reached, and
intends to hold meetings in many other cities
on the Continent by and by.
The Rev. J. C. Burrnss, editor of the ma
terialist Herald, published in Alabama, tbua
alludes to the Rev. C. A. Crook: “This circuit
chicken-eater in his nrowlinga, vents his impo
tent spleen against Universalism. which be un
derstands about as much as a Hottentot does
the forty-seventh problem of Euclid.”
'before service.
In the country:
My! what a steep hill! And see those ten or
eleven wretches packed In one wagon that the
poor staggering horse can hardly draw!”
“Wretches! Them are all Christians, mum,
goin’ to the camp-meetln’.” '
Boring a revival of religion last winter in one
of the churches near Suffolk, Ta., the minister
of the congregation, in the course of a fervid
exhortation, said: “Oh, my beloved bmdders,
don’t ye want to go wba’ de watermelons is ah
wavs ripe, wha' ye don’t hab to plant ’em,
wha ve don’t hab to hoe ’em, nor wba’ ye don’t
hab to put nuflin under ’em to make ’em grow,
nor wha’ ye don’t hab to steal ’em, but ye jis
set on de ribber-bank an’ eat for ebbermo’J
Does yon heahl Ole Jason tells you dah is sich
a ccuntry, and you’d Better be atartin for it.
A Washington street preacher, who is sup
ported bv contributions from religious people,
went to Bob logersoll’s office, the other dav, to
leave some of his tracts. “Mr. Ingersoll,” said
he, “a man of your great talents could bo of
such service to our cause It you would only
repent and follow the Bord, Instead of being
His enemy.” “I am not His enemy,” replied
Ingersoll, “for if the Lord was here upon earth
to-dav. and should come right here to Washing
ton, I’ll venture I’m the only man in the cltv
who would indorse His note for a hundred
At a Southern camp-meeting, held many years
ago, were two ministers who were mutually an
tagonistic. One of them, Brother Davis, bad a
wooden leg, and, when he was especially
wrought up, would emphasize every word by
thumping it on the platform. Daring one of
the sessions of the campmeeting, when the
public tent was crowded and Brother Davis was
exhorting with all the energy in his power.
Brother Jones appeared with a gold-headed
cane- Pointing his-Jong, bony Soger at him.
Brother Davis exclaimed, “Brother Jones,
there’ll be no gold-headed canes in Heaven!”
“ No,” said Brother Jones, angered bv the sud
den attack, “ and no wooden-legged preachers
there, cither.”
While a French ship was detained at a South
ern port on the coast ot Georgia, the officers
amnsed themselves by fishing and hunting,
making their rendezvous at the bouse of an ol''.
farmer, where they cooked theirgame and slept.
The old man'watched their foreign ways with In
tense curiosity, and listened eagerly to Uie be
wildering tongue they so fluently discoursed in,
and after some davs bod passed be picked up
some of the phrases most agreeable to bis ear, \
although he could uot catch the pronunciation,
or may have scorned to imitate It. ’ He had beer
fond in bolding forth to orayer, night and morn
ing, for many years, with no andience but bis
wife, and now that Providence had provided a
congregation who were necessarily compelled to
sit around his fire for rest after the day’s bard
work, bis outpourings began to stretch far be
yond the patience of his guests. and soon thee
showed no hesitation in dropping off in the
midst of bis exhortations. Noticing and resent
ing this, he commenced the usual nightly exer
cises earlier one evening, before any of
the party had left, and, after enumerat
ing every sin of commission and omis
sion they bad been gnllty of while under
bis roof, besought pardon for them. “But if,”
he praved, with ’ fervor, “ their godiessness and
sinfulness are past forgiveness, then, O Lord, I
bested? von to look witna sangfroid on their
daily life.” It is hardly necessary to say that
tiie French words were pronounced with all the
hardness bis voice was capable of connclating,
and each letter dwelt anon with fervid distinct-'
ness.— Editor’s Drawer in Harper’s Magazine.
Cathedral Free Church, SS. Peter and Paul, cor-
ner of West Washington and Peoria streets. The
Rt.-Key.W. E.McLaren,S.D.T.,Bishop. Theßev.
J. 11. Knowles, Pnest in charge. Choral morning
prayer and celebration of the Holy Communion at
10:30 a, m. Choral evening prayer at 7:30 p. m.
—The Rev. Saymel S. Harris, Rector, will offici
ate in St. James’ Cbnrch, corner of Huron’and
Cass streets, at10:45 a. m. Qiiciop. in. Holy Com
munion at 8 a. m.
, —The Rev. T. ST. Morrison will officiate in Trin
ity Church, corner of Michigan avenno and Twen
ty-sixth street, at 10:15 a. m.
—The Rev. Clinton Locke, Rector, will officiate
in Grace Cbnrch, Wabash avenue, near Sixteenth
street, at 11a.m.. and 1:30 p. m.
—The Rev. William H. Knowlton, Rector, will
officiate in St, Andrew’s Cbnrch, corner of West
Washington and Robey streets, at 10:30 a. m. and
7:30 p. m.
—The Rev. J. Bredberg. Hector, will officiate in
St. Ansgarios’ Church, Sedgwick street, near Chi
cago avenue, at 10:20 a. m. and 7:20 p. ro.
—The Itcv. Arthur Ritchie, pastor, will officiate
in the Church of the Ascension, comer of North.
LaSalle and Elm streets, at IX a. m. and 7:30 p.
m. Holy Communion at Ba. m.
—The Rev. B. P. Fleetwood, Rector, will offici
ate in St, Mark’s Church, comer of Cottage Grove
avenue and Thirty-sixth street, at 10:30 a. m. and
-5 p, m,
—The Rev. J. D. Cowan, will officiate in St.
Stephen’s Church, Johnson street, between Taylor
and Twelfth streets, at 1U:30 a. m. and 7:30 o. m. .
—The Rev. W. J. Petrie, Rector, will officiate,
in the Church of Our Savior, comer of Lincoln
■andßelden avenues, at 11 a. m. and 7:30 p. m.
—The Rev. Luther Pardee, Rector, will officiate
in Calvary Church, Warren avenue, between Oak
ley street and Western avenue, at 10:30 a, m. and
Bp. in. Holy Communion at 7:45 a, m.
—The Rev. T. N. Morrison, Jr., Rector,.will of
ficiate in the Church of the Epiphany, Throop
street, between Monroe and Adama streets, at 10:30
a. m. and 7:30 p. m.
Tho Rev. John Gordon, of Montreal, will
preach in the First Church, comer of South Park
avenae and Thirty-first street, at 11 a, m. and 7:45
p. ro. Baptism at tho close of the evening service.
—The Rev. E. A. Ince will preach in the Second
Church, comer of Morgan and WcstMonroe streets,
at 10:30 a. m. and 7:45 o. m. . .
—There will be the usual services in tho Michi
gan avenue Cbnrch. near Twenty-third street, at
10:30 a. m. and 7:30 p. m.
—The Rev. E. B. Halbert will preach in tha
Fourth Church, corner of West Washington and
Paulina streets, at 10:30 a- ra.
—The Rev. Galnsha Anderson will preach in the
■University Place Church, comer of Dongiaa place
and Rhodes avenne, at 10:30 a. m. and 7:30 p. m.
• —The Rev. R. P. Allison will preach in . tho
North Star Cbnrch, comer of Division and Sedg
wicfcstreets. at 10:45a, m. and7:3op. m.
—The Rev, C. Pemn will preach in the Western
Avenne Cbnrch. comer of Warren avenue, at 10:30
a. m- and 7:30 p. m.
—The Eev. N. E. Wood will preach in tho Cen
tennial Chntch, comer of Lincoln and West Jack
son streets, morning and evening.
—The Rev. W. IL Parker will preach in the
Coventry Street Cbnrch, comer or Bloomingoale
road. atlo:3oa. m. and 7:45 D. m.
—The Rev. R- Dc Baptiste will preach in Olivet
Cnnrch, Fourth avenue, near Taylor street, at 11
a. in. and 7:45 p. m.
—The Rev. L. G. Clarke will preach in the South
Chnrcb, comer of Locke and Bonaparte streets, at
11 a. tn.
—The Rev. E. O. Taylor will preach in the Cen
tral Cbnrch. No. 200 Orchard street, near Sophia
street, at 10:45 a. m. and 7:30 p. m.
—The Eev. J. Q. A. Henry will preach in the
Dearborn Street Church, comer of Thirty-sixth
street, at 10:30 a. m. and 7:30 o. m.
—The Rev. L. G. Clarke will preach in the
Twentv-flfth Street Chntch, near Wentworth av
enue, at 7:30 p. m. ’ . , ,
—The Rev. C. Swift will preach In the Evangel
Church, Rock Island car-shops. Dearborn street,
near Forty-aeventh. street, at 10:45 a. tu. and*:3o
P '-?The Bev.-W. J-Jxennott will oreach In ths
H,l,red Street Church, between J’*' r t7-a™t and
■Forty-secondatrceia, at 11a* mand**.30p- m.
The Bev. J. H. Walker, will breach morning and
evening in the Reunion Church, West Fourteenth
The Kev. 0. A. Hill, of Allegheny. Pa., will
ffreaen in the Eighth Church, corner of West \\ aah
ineion and Robey streets, at 10:30 a. m. JiS
#T —The Kev. Mitchell win preach in the
First Chnrch. corner of Indiana avenoe and Twen
ty-hrst street, at 10:30 a.m. Evening sendee held
at the Railroad Chapel, No. 713 State street, at 8
D. 20.
—The Ker, Jamea Maclaughbn will preach in loe
Scotch Church, corner o( Sanzamoa and Adams
street*, morning and evening. • „
—The Kev. Dr. Hickman, of Hanorc* College,
will preach in the Thin! Church, comer of Aabj
land and Ogden avenue*, at 10:30 a, m. and 7:45
P ’JjTbe:Jlcr. B. Thomas will preach in the Second
Church, comer of Michigan avenue and Twentieth
atreet, in the morning. _
—The Bev. E, N. Barrett will preach in the
Westminster Chnrch, corner of Jackson and Peoria
streets, nt 10:45 a. m. and 7:45 p. m.
—The Ber. H. 3f. Colliason will preach in the
Fullerton Avenoe Chorea at 10:30 a. m. and 7:45
p, m. Morning subject: “Aaron and Christ.”
Evening: “The Pharisee and Paolican.” •
—The Rev. C. L. Thompson, of PUtsbnrg. Pa.,
will preachat the Fifth Chnrch to-day at 10:30 a. m.
—The Kev. Arthur Swazey will preach at the
Forty-first Street Church at 10:45 &. m.
—The Bev. W.T. Melor will preach this morning
and evening in the United Church, comer of Mon
roe and Paulina streets.
—The Bev. Alexander Jackson preaches this

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