"The soul that ascendeth to worship the great God is plain and true, dwells in the hour that now is, in the earnest experience of the common day; by reason of the present moment, and the mere trifle having become porous to thought and bibulous of the sea of light.”

The rational Religions which would merge all virtues in Beneficence do not seem to me effectually liberalizing, equalizing, or fraternizing.

I am very much concerned for the "condition of the poor," though, from the highest point of view, it may not be worse than the condition of the rich; but it is not given to us all to work in the same way.

My mind is so constituted, that to have to listen to matters of "business" or to "orders" on the day of rest would alter its character for me, while purely devotional services are as delightful to me as they are to children and the poor. In the carrying out of said "orders" I could well be spared.

I am not "cut out" for usefulness, beneficence is not my "forte;" but if I have a genius for "wool-gathering," or for being happy, or for unsettling people's minds, I will accept it. I mean what is right, and I think good will come of it. I

know of no beneficence which can bless like the faith I would fain impart; which I esteem "as alone valuable." It finds in the possession of powers, reason for their exercise; in the experience that falsehood clouds its ideal, assurance that things truly, are behovefully spoken." Liberally indeed is beneficence interpreted in "Ecce Homo," as seeking "the highest welfare of human beings; loving self, too, in the ideal;" and most fairly is the employment of knowledge in promoting happiness deduced from the misused precepts of Christ. Yet is the pursuit of science not urged in the name of the Spirit of truth, but of "humanity." This is said to be "given to guide into all truth.”

But by Christians it may be, it is objected, that the ways are dangerous; leading to Scepticism and Materialism, as well as to Sanitary reform; that not even the moral improvement of the next generation can compensate this, for the loss of incitements to virtue, and consolation in sufferings now not preventible. If such objections can silence conscience, which bids us "prove all things," we must conclude that other than rational religions merge all virtues in beneficence; that "Ecce Homo" justly states "the enthusiasm of humanity

to be in Christians not only their supreme but their only law." And with results-not in the Church of Rome alone is penitence for sin urged less in that sin wrongs the soul, than as it brings suffering on humanity, idealized in Christ; nor there alone is mental and moral activity exchanged for repose; and in views best suited to lower orders of mind, found no cause for humiliation. Without her pale, religious sentiment is seen to subdue passions, but not vain imaginations; to check those "faults out of" which "best men are moulded," but not to bring down strongholds of Superstition, or to bring in Science, save as commodity; for sentiment is not power, nay, by an earnest preacher, speaking I fear the experience of his order, I heard it contemned as "the weakest thing in the world." Never could this "confound the wise;" "misleading" as "is sagacity;" nor originate enthusiasms elevating virtue, stimulating thought and freedom; none but a holy spirit finds us. "Now the Lord is that spirit, and where the spirit of the Lord is, there is liberty." That this free spirit in Greek or Jew has opposed barbarian forces, argues no indifferance to man as man; it would rule wisely, raise woman, raise all, and boasts that not alone in Bible

history have "Shepherds abiding in the fields, keeping watch over their flocks by night," heard 'Glory to God in the highest" precede "Peace on earth, goodwill to men," while that first strain the cultivated ear has often failed to catch or comprehend.

Nothing equalizes so much, because nothing unites men with a bond so strong, as the bond of spiritual sympathy. In Carlyle's words :

"Only in looking heavenward—take it in what sense you may, not in looking earthward, does what we call union, mutual love, society, begin to be possible." "Miraculous virtue goes out of man into man. But if so, through all the thick plied hulls of our earthly life, how much more when it is of the divine life we speak, and inmost me is, as it were, brought into contact with inmost

That Claim for Rationality is not large enough, which does not crave "more knowledge of the bounds in which we work," the wants we fain would meet.

"Wisdom lingers," but when she comes I must think she will show us that, for the sake of stimulus to the intellect as well as security for

* Sartor Resartus.

I

morals, for the sake of beneficence as well as of religion, Faith and Reason must not be put asunder.

The fourth requirement of the day which I shall notice, is the desire for UNITY.

I think this is felt both within the church and without it.

By it, I mean the desire for amicability of feeling rather than for agreement in matters of speculation.

It may be that the latter is considered hopeless. In any case, common ground is desired on which those who differ theoretically, may unite sentimentally and practically.

When so many differences of view on what have long been regarded as "essentials" are professed by intelligent men in various churches; when, too, there are among those who belong to no church, persons neither deficient in moral excellence nor in religious reverence, it is not surprising that there should be a willingness on the part of many among the orthodox to ignore minor differences in theology, which is rendered greater by the daily increasing need felt by them for union against the inroads of Popery on the one hand, and what is called "Infidelity" on the other.

A natural craving for fellowship, together with