, 9843 ...^Ji;crlu»Jxo^... THE GIFT OF ..o...^...j.Xcrws^a^ :::::::: : : :i K2ia3.fo.5..\ Z^..Ky/..L-U — — SbH C?n..t.»-t-v<;» -^ c?- ^- ^ ten type that must be educated in re- ligion by symbols, by object lessons, to the man who can stand face to face with reality without any sym- bolism. Now th« church comprises all this. Am I not right in sayings Its oppor- tunities are boundless? If the church possesses these great facilities for promoting religion why is it the individual churclies languish so, live at a poor dying rate. I answer, be- cause they are not deeply sincere. Thej use their opportunities and their instrumentalities for growth, for petty ends. The ideal of church life is too low to arouse enthusiasm. Too often there is nothing heroic, nothing that appeals to the chivalry in men. Per- sonal salvation Is the end and aim in church life, and personal salvation as a rule — ^that is, as a motive — is a sin. Religion is synonomous with social salvation, but has any man courage enough to claim that social salvation is the ideal of the ordinary church? The poor, ignorant soldiers who stood jeering around Jesus' cross were per- sonal salvationlists. They made this clear in what they said. "He saved others. Himself he cannot save." They never heard him say, "Whosoever would save his life must lose it for others," or they would know he never thought of his own salvation. Last Sunday three people were on the ice above Niagara Falls when it broke loose from its anchorage and began to move toward the great fall. They started for the shore when the section of ice on which two of thejn were, broke loose from the main body. The third man was safe — could have reached the shore— -however seeing the plight in which his companions were he turned back to offer the others as- irfBtance; but after the most heroic e&ortB to save the other two he was carried with them over the terrible falls. Here again, as on Calvary, personal salvation was scorned, and on the im- mortal roll of fame another name was entered. Now here is what we want In the, church. Give us a baptism of this spirit and you will hear no more about languishing churches. You will have no need of revivals. Can you point me to a church anywhere of which the people about it say, "Those folks don't care anything about their own salvation — they are so busy saving others that their own comfort, their own convenience, is lost sight of." If you will tell me where that church is located I'll travel miles to see it. But I will tell you what you do see everywhere. You see costly edifices standing on nearly every corner; buildings all out of keeping with the dwellings among which they stand. The whole equipment — the minister, the church — costly; and all the re- sources, financial, social, spiritual, are drained every year to keep up the in- terest money on mortgages, and to pay the expenses and make the deficit as small as possible. There is no work- ing capital for the purposes of the church. That's never thought of. If any store keeper spent all his income for rent and heat and light and clerk hire, and left nothing to buy goods With, how long would he run? But you say the services conducted in these, churches are what they exist for, and I guess you are right. That Is all they exist for. And that's the fatal thing about it all. These ser- vices become perfunctory. The vi- tality goes out of them and they go pn year after year with a meaningless monotony. I don't see how any of us can contemplate the condition of the churches today without seeing that right here is one of the great secrets of their spiritual bankruptcy. Thexe is no uplift in the services else would the churches be filled. And this condi- tion has gone on so long that at least a wiiole generation has grown up without any perceptible influence from the church in this particular. It may be, that we have arrived at a point where a new psychology in religion is required; a new method of approach and appeal demanded. It may be that such services as we have conducted must decrease and some- thing else increase, to promote true religion. Another Isiah may arise — perchance he is here today but un- heeded — who will say, "To what pur- pose is the multitude of your sacri- fices unto me? When ye come to ap- pear before me who hath required this at your hand to tread my courts. Bring me no more vain oblations. It is iniquity, even the solemn meeting. When ye spread forth your hands I will hide mine eyes; when ye make many proyer I will not hear. Your hands are full of blood. Wash you, make you clean, seek judgment, re- lieve the oppressed, judge the father- less, plead for the outcast." A splendid question was asked in one of our Sunday School classes last Sunday. "May not evolution have reached the point where man may go in various directions and still be go- ing up?" Possibly in our religious development we have reached the point where what we technically call, worship, prayers, praise — the thing which the church mainly stands for today, is not required by everybody. Men may be devout and religious — may go up and on in the religious life —without these. Through all this ob- serve I am using the interrogatipiio point. I do not want to be dogmatic about It. The way out is not clear to 8 me, but I hope I have no pride of opin- ion that prevents me from inquiring of everybody about me. We all want the church to come to its own. There are many who say that the church Is no longer needed. Civic educational and philanthropic agencies, they tell us, will in the fu- ture perform the functions of the church. They are ill-advised, it seems to me, who say such things. The church can no more be dispensed with than the market, or the hospital. Its basis is precisely the same — human need. It is intended to supply a want, a craving of the nature of man, for spiritual nourishment. It is intended to console, to bind up, the broken spirit. Wherever and whenever the church does these two things it pros- pers. The trouble with the church just now is that it tries to perform its functions with discredited formu- las, creeds and modes of worship, dis- credited astronomy, geology, biology, and history. It talks about a three- storied universe — heaven overhead and hell underneath. It talks about a world six thousand years old, and a miraculously preserved book in which all the important events of history are recorded. It has set aside the plan of salvation with which creation be- gan — the plan of growth — and substi- tuted one man made (and poorly made at that) because it implies always something extraordinary, non-natural, and miraculous. Now with these handicaps the churches are trying to do their work, and considering everything it is simply amazing how well they do it. I ask any man who may like to hurl indis- criminate criticism at the church to consider this fact. It shows a won- derful vitality in the church, that it can hold its own as well as it does. #hat might it not do with a modern equipment, such as it Is really acquir- ing, and perhaps as rapidly as is eaia. All through the churches men and wo- men are awakening. The laity is leading the clergy and that's a good omen. Before another generation passes the church will come to its own. Great and glorious will be the renewal. Then will the prophetic gift of Mr. Emerson be acknowledged. "There will be a new church found- ed on moral science at first cold and naked, a babe in a manger again — the church of men to come, without shawn aaltery, or sacbut; but it will have heaven and earth for its beams and rafters, science for symbol and illus- tration. It will fast enough, gather beauty, music, pictures, poetry." The Church of Christ. "One hardly knows what to say of that. It is easy enough to find this inscription on temples, but often one is tempted to use the words Paul did: 'Ye men of Athens, ye are too relig- ious." As I passed by and saw your devotions I read this inscription, 'To the unknown God," whom therefore ye ignorantly worship him, declare I unto you.' "What, Indeed and in truth, is 'The Church of Christ?' Is it necessarily a body of people held together by a common belief about Christ? We know well that a belief in common is not the strongest bond. There is something deeper than belief. Life undergrounds belief; it is more funda- mental. Common life is a better sign and token of genuine fellowship than belief. There are people whose be- liefs have nothing whatever in com- mon, but whose lives are identical — set to the same key, respond to the same touch. "Now the highest tribute we can pay them is to say they are ChrlSt- like. Such men and women belong to His church no matter what name they bear. Perhaps they go their way unidentified, unnamed. We sometimeB hear men in the discussion of politics speak of the party of Abraham Lincoln. It is not of neces- sity the men who believe his political creed. It is men whose citizenship is characterized by 'Malice toward none and charity for all.' They may be- long to different political parties. Nor would belief in Lincoln himself be necessarily imperative. The embodi- ment of his spirit, however, in life, in conduct, would be essential. "There are five verses in the Acts of the Apostles wherein the church of Christ is described with great accur- acy. " 'And all that believed were to- gether and had all things in common. And sold their possessions and goods and parted them to all men, as ev- ery man had need. And they con- tinuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God and having favor with all the people. And the Lord added to their church daily such as could be saved.' "Here is a life-like picture. Every- one recognizes its resemblance to the Christ. Belief, that that lite was once lived, and 'it became flesh and dwelt with men," never saved anybody. Liv- ing that life, however, is salvation. "So that the truest thing we can say is that the Church of Christ is an invisible church. If by some spirit- ual magnet its membership could be drawn together we would find in it men of all creeds and men of no creed It may have been to some, man boasting of his sect that Jesus said 'Other sheep I have which are not of this fold. My sheep know my voice and follow me. But the voice of a stranger they know not.' " Salvation by Gro"wtn — or Salvation by Miracle "One, I call God's plan, the other man's plan — the theologian's plan. One has been in operation since the creation of the world, the other less than two thousand years. One works quietly, consistently, steadily; the other noisly, spasmodically, inter- mittently. "There is no department of man's life where God's plan does not work. Man's plan is said to work only in that sphere of human life called re- ligious. There is no scheme, so far as I know, of physical development by miracle, nor is it advocated as an edu- cational proposition. It is confined to so-called religion.. "The advocates of God's plan claim all the prophets from Moses to Dar- win and Edison. The advocates of the theologian's plan discard all but the Bible prophets. God's plan may be. called a peace movement; the the- ologian's plan is from first to last a declaration of war." God's Plan of Salvation. Its great word GROWTH. Some of its mottos are: "Like begets like," "As men sow, so shall they reap," "Overcome evil with good." Agricul- turists were the first to try it. Adam and Eve were, put in the garden to tend it. It was a small plot and they were told that by the sweat of their brow should they earn their bread. They objected to work — thought they could live by their wits. They struck and lost the garden. But the plan was not changed. By and by someone came along who had an agricultural education and made a Buccesa of the garden — proved that the plan was a good one. And since that agricultural education has beeja at a premium, and agriculture has T>een the foundation stone of civilization. God's plan of salvation by growth has held. It was later discovered that mind grew in the same way — that it could be cultivated, extended, enlarged, de- veloped. It was found that the soul was subject to the same law. It must be developed before it could be, saved, or dt was saved by being developed. Now .here Is the gist of God's plan of salvation. It was the only plan any- body knev/ about until nineteen hun- dred years ago. Jesus had lived and died and Paul, a great man with a great soul, had lived and preached and written letters, In which certain eoclesiastics of the church thought they detected hints of another plan of salvation. They concluded that a God had come down out of the skies dis- guised as a man, and seeing the con- dition the world was in had made ar- rangements to save everybody who would believe he had made, such ar- rangements. Whoever could not be- lieve It, or whoever would not believe it might bo damned. Now this supplemental plan is the one commonly proclaimed as "The Plan of Salvation" and the original scheme is ignored. Of course God's plan Is Btill in force and it is work- ing on steadily, quietly. But there is so much clamor in behalf of the sup- plemental plan that the real progress God's plan is making is hardly ob- served. There Is an enormous growth in goodness all the time but with many people It is all attributed to the sec- ond plan of salvation. They declare that the world was plunging strftiglit into hell two thousand years ago; that is was going over the brink with a Niagara rush; that the original plan had failed — the chains would not hold and the brakes would not set; until all at once some ecclesiastic along in the third century after Jesus formulated this second plan of saving the world. It was taken up by councils and the- ologians, and death was often pres- cribed for (those who would not or could not believe it. In the course of time the advocates of this supple- mentary plan increased mightily. All over large sections of the earth they spread. They builded great temples in every community and formulated creeds and devised modes of worship differing only in unimportant parti- culars such as whether the priest should drink the communion wine or the people; whether men should pray on their knees or standing upright on their feet; whether people should be sprinkled or entirely immersed in baptism. Gradually there came together a body of people in each one of these organizations who were looked upon as different from the, great mass of people outside. They came to be known as believers, the elect, the sanctified, the redeemed, the saved. One term which covered them all was "orthodox." As time went on it became harder and more difiHcult to get people to join these, select bodies — to become members of these churches.Thousands liked to attend the services, enjoyed the music and the speaking and the social features of the. society, but when the call was made to come for- ward and join "The elect," join "The saved," the vast majority of the people turned about and went out into the open air. Then frantic appeals were made, choruses of singers were secur- 6 ed, and epellbinders hired, to win, and threaten, and drive people into the net. Through all this the original plan of "Salvation by growth" was forgotten. Formerly these very churches recruit- ed their membership by educational methods, by instruction through Sun- day schools and classes for teaching the Bible and religion. In the meantime something else came up which had a mighty influence on the churches. Politics became a great and dominant interest among the people. Political parties were or- ganized and shouting at stated times in behalf of candidates began. Great political rallies were organized and the tumult of the people was reckoned upon as one of the great agencies for getting the people aroused. It came about that the churches un- consciously copied the methods of politicians for arousing people In be- half of religion. Now, friends, I believe I have truth- fully sketched the rise and growth of certain conditions which confront us today. I have literally no patience With these sporadic efforts, copied as I believe they largely are, from the field of politics. It is well known that hundreds of thoughtful men be- lieve that our campaign methods of political education are not educative. When a campaign is over the science of politics — that is, the understanding of the actual truths in our political creeds, has not been advanced. And I truly believe that when these rous- ing methods are employed in religion they leave the ground burnt over and no seed planted. The people are as ignorant of what real religion is aa they were before. Is it conceivable that religion mus'. be propagated by such methods? Is the situation so bad, is the peril so great, that we. must drive men frantic to get them under cover from the Im- pending storm? Note well the Impli- cations if this is true. First: God'a original plan must have failed. Either by man's disobedience or by some means the devil must have outwitted God. There were ages In which these propositions were believed — ages of man's comparative ignorance. But was it so? We answer, no. Is it true now? We. answer with a more emphatic no. We have all the data now at hand to prove the steady gain of man. The steps of man's progress we trace with absolute assurance. There must have been ages when man's physical existence might have seemed imperiled, when a famine or a pestilence would threaten to blot out the whole human race. Such a thing is inconceivable today. The pro- gress of man in the mastery of physi- cal resources has banished that fear. There have been dark ages in the In- tellectual and moral lite of man, but here, too, we know that the night has passed. Man has come not only to self-consciousness, but he has advanc- ed in virtue and righteousness of life. He has reached what we call hia ma- jority, the anxieties Incident to the childhood of the race are past. Now, I say all these facts reveal progress. They confirm our faith that God's plan has not failed. Man, we may say is where God expected him to be In 1912, and I believe we can say, as Mr. Emerson did to a fervid enthusiast, "Why so hot, my little man?" I feel like asking these enthusiasts, "How do you know God wants the engines of civilization speeded up? Things are moving. Progress is reg- istered in every year that passes over our heads. I will not be shaken out of my complacency by your frantic calls." Their folly seems to me aa great as that of men who might ruah forth In the blustering days of March with torches and furnaces, building fire to hasten the season. Would you expect any results from such puny efforts? No more may you expect results from the attempt of men to revive religion. I do not believe all the revivals of Christendom have given any percep- tible impetus to the religious life of man. The religious faculties cannot be treated as separate attributes and cultivated by themselves. Religion has Its roots in every part of man's being — his body, his mind, his affec- tions. All his life is subject to reli- gious culture, and to make one the especial object of solicitude seems to me a wholly false view. We should work for the upbuilding of the whole man. I hope I will not be thought to ad- vocate indifference, or to seem by anyone unmindful of the need there forever is to urge men forward. I tnow well that men must be constant- ly appealed to to "shake off dull sloth," to gird themselves anew each day for conquest of indifference and evil; but I do not believe there is need for more anxiety over one department of man's life than over another. I was reminded the other day of an incident in the boyhood of Dr. Chan- ning, which was mighty instructive. When he was a mere lad his father took him to a meeting where some lurid appeal was made picturing all the perils in which men stood from an angry God. The boy sat with pal- pitating heart until the meeting was over and then, as the company broke up, he heard people immediately be- gin to talk about commonplace mat- ters. As he turned away his father made some, indifferent remark when the boy broke out, "But, father, what are you going to do about it?" Chan- nlng hlself, in mature years, eaw the exaggeration in such appeals, saw that there was no such peril as had been portrayed, and again and again in bis discourses he rebukes them. If one must say it, all this frenzied interest is aroused not over men's souls, but over the institution called "The church.'' For a long time it has been evident to observing men that the church was losing some of its prestige. It was having to share with other institutions some of the devotion to which it was accustomed. The days are not very remote when almost every new institution asked the bless- ing of the church before it ventured to have any existence of its own. But that day is past. Other interests and other institutions have come into be- ing which claim a sacredness like the church. They, too, are organized for the salvation of man. Once only men connected with the church could stand as sponsors and godfathers to new enterprises. Presi- dent Elliot was the first layman who ever occupied the chair of Harvard College. Before that the incumbent must always be a minister of the church. And so in the progress of events the church has been affected by the all round development of hu- man interests. The Catholic church still holds its place and claims the right to dominate education. And is it not a little strange that the very men who criticise the Catholic church are, working might and main to res- tore the Protestant church to the same position? Only last Sunday in Phila- delphia one of the most conspicuous leaders in the "men and religion" movement, said: "One of the aims of this campaign is to secure from the church leaders for all the great enter- prises of the present day." Surely such men cannot be well Informed in ,the course of history. The church has long since ceased to 8 have a monopoly of virtue or religion and yet its place is secure. No man need worry about the church. It may have to be content with less costly structures, and it may have to part with some of its authority but it is surely coming to its own. Its useful- ness is challenged from many quar- ters, but these challenges will only make it more sincere, more truthful in speech, more eflScient in service. Now, to be perfectly frank, it is not to save souls that these extraordinary efforts are put forth, but to save the face of the church, to recruit its mem- bership and to extend the list of the so-called saved. An item in one of yesterday's jour-, nals would seem to indicate the need there is for something to be done. New York, Jan. 26. — Membership of all the churches of the United States increased by 594,000 last year, accord- ing to statistics prepared by Dr. H. K. Carroll, formerly director of the religious census. The increase is less than 1.7 per cent. "It cannot be considered at all sat- isfactory," said Dr. Carroll. "The can- vass shows that the greater part of this country's population are not church members. 1*he body of min- isters, one of whose principal duties is obviously to secure converts, is in- creasing. The number of churches is increasing also. But the average net increase of the Methodist Episcopal church or of the Protestant Episcopal church was about two for each of their churches." I would like to join in an effort that would revive religion and that would quicken interest in God's plan of sal- vation. But to try to put the church back on the throne which it has lost is like trying to restore the Manchu Dy- nasty in China. Monarchy has gone out and Republicanism is making every throne totter. The tyrany of the church is ended and I am glad, for I know a better day awaits the church. "Now, while these revivals go on what a lesson there is for you and for me if we have juster ideas of man and nobler thoughts of God; If we know that religion is the natural piety of the heart and morality is the nor- mal exercise of all the powers of man; If we know that salvation here and hereafter is noble character, even the longing for it — what a noble work is demanded of us. We ought to be better citizens, patriots, husbands, wives. We ought to educate our chil- dren to a more religious life and our- selves be more honest in all ways — charitable, kind to all." The possession of higher ideas, or the claim to such possession, makes stern demands for a life to correspond with the ideas. If we have a more complacent faith than our neighbor, then it is up to us to show a happier life — one of greater content and peace. Who does not long to see religion a joy to man, and to woman — a solace and comfort to them in dark hours? It should lighten the burdens of daily life and dispel the gloom of the grave. People are not sent forth from the houses of religion with fresh courage and kindled enthusiasm to take up their daily tasks. They go out bur- dened with an exaggerated sense of the perils to which their souls are ex- posed. It is folly to call religion as It is commonly preached "a joy producing message." It is not a reconciling word. Today if ever, a new religion is demanded. We have outgrown the old appeals. Life was indeed a tragedy for the beat and bravest souls In Jesus' time, and it has remained such until comparatively recent ages. Free speech and free thought, and what follows these — a free life — are 9 iiiAltefs d hardly morfe iksui & ijenera- tlon. Siil tM day of man's deliverancfe is hi§^B. Wihy should v/e hot proclaim U? Why should we not say as Jesus aid i& hi* first sermdn, "The Spirit of til6 ti6ra is upon me bieoause He has la^j^inted me to preach good tidings td ithfe pobr. He hath sent me to heal th6 hrbken hearted, to set at liberty thi^m that are brulBed, to proclaim the iikece.ptable here of the Lord." Is this being done? Do men's faces Might up at the message of the reviva- list today? Only yesterday I found a mother broken with grief over the death of her Uttle child. And those who had come to console her said, "Take this as a warning and join the church. Make your peace with God." Was ever the name and charac- ter of God blasphemed like that? Is a mbther's grief to be used as a m^ans of recruiting the membership of the ohiirch? Did Jesus speak thus when Martha and Mary mourned the loss of their brother? Men should en- joy religion as they do freedom. In- stead it burdens their souls; it adds to rather than lightens the sorrows of life. Presently we are to hear of a so- eitety ftrganlzied to reform \h.% tetottti- et6 and saVe the eavedt and eomo H^t i*ltl rise UJ) and preach a mighty tt&t- ibon from thie text, "Be stiJi and know that I jam God." Gl%at Spirit of renewing Trufti: C^ame Shining through oor darkened eyes. And makie the tides of light roll in To cleanse from error and from sin Destroy the Refugees of Lie*. If any falsehood of the Past itbiind Us has thro*n its iron ohalh, teurh through and melt each feit- tering link. Ere slaves of Prejudice we Sink; Give us Freedom once again. f^ith iii the Present may we hate, Faith that God lives and works today ; Faith that all righteousness pre- vailSi That Revelation never fails In souls that work and pray. O Future, thou art held in tnlst; To build for thee a glowing way Our hearts are pledged, no Past can bind. No Age's Promise, is behind, Set forth; pursue the mighty day. Finding Heaven and Hell Rigtt Here "The whole theory of life, silently felt rather than deliberately thought, has irrevocably changed, consecrat- ing this world, disenchanting the other, of a thousand terrors, soften- ing every curse, deepening every trust, and finding the mysteries of eternity already present in every hour of time." Surely you will say thes^ words of Dr. Martiheau are a great text. "T*o find the mysteries of eternity already present in every hour of time." "What can that mean?" Why that is finding heaven and hell right here. Because under these two terms heaven and hell, we have covered everything good and bad which we have fancied lay beyond the experi- ence we call Death. People come to think of heaven and heJl as states of being separated from life by death; ^precisely as the states heyond the Mississippi are separated from the states this side of the, river. All my boyhood days I lived on the 10 Vresftieril shore of that river. I need tiS woildfer what lay over there to the eiftt. All this territory was a inyB- tert tb me until I was a l!td well gtiy^b. 1 might have, Been the t>athB #hich led down to the river; I may have seen well-beaten roads leading tb the bid-fashioned ferries which crbss thS stream. And it surely would have been easy and reasonable for me to have believed that there was a landing on the other shore even if I cbiiid not have seen It. And if the stream had beeo so wide I could not Bee the other shore It would have on- ly called for a little more credulity to have believed In landing places there, That is just the truth about the river of death that divides life, here from life hereafter. We follow our friends — and our enemk-, for that matter — when it comes meir time to take the beaten road down Into the rtter, and sometimes (if our hearts are sore) we wade out into the stream as far as we can, shouting our goodbyes. Now suppose that no man liv- ed east of the Mississippi River had ever seen the western shore, and that n<) man who had crossed it had ever come back. Yet, It being a matter of common observation that every man aiid woman and child living east did eventually set out from this shore to cross the stream, is it not altogether probable that, seeing how the tide of population ran, there would grow up in the mihds of everyone living east the conviction that there was a wes- tern shore — that there must be habit- able land over there. Now that, I believe, Is the condi- tion of mind we are in about life be- yond death. We feel sure that life feontinues on. We have, however, no profitable thoughts about it and not tone shred of knowledge. Then let us suppose that somehow the rumor got about that there were two states beyond the Mississippi, each of them as big as Texast in one of which everybody was happy; the ciimatfe was superb; the company was good; gold and precious stones lay right out on the surface; the life there was said to be better than any dream man ever had. In the other one of these states, things were very dif- ferent. It was an enormous Pitts- burg. Huge furnaces belched out fire and smoke toy day and night In these furnaces the men who had been utofortunate here were to writhe In anguish forever. No nightmare, it was said, would be a suggestion to its miseries. Bear in mind, now, that this Is only a rumor. No one knows whether it is true or not. It has only been "ru- mored around" that it Is true. Do yon think that this mere rumor would have any perceptibile influence, on the conduct of the population living east of the river? You know it would not In the first place it is too incredible a story to believe. The human mind, as it is developed today after millions of years of growth, demands a cer- tain degree of credibility in any pro- position before it will treat it serious- ly. Conseciuently any such story as this would simply be laughed at Jokes would be made about it. And do you know this Is precisely the way the current doctrines of heaven and hell are taken? Nobody treats them seriously. Some of the best stories I have ever heard have been stories In *hlch these doctrines were Involved and were told by minis- ters who teach the creeds in which they are found Sunday after Sunday. This forces upon us the conviction that belief in these doctrines does not perceptibly influence the conduct Of the men and women who profess to believe in them. The fact is Christian theology is 11 fltted out with a perfectly grotesque doctrine of future life. One wondejs where the old theologians got it. It iB not at all In keeping with much of their teaching. So far as the Bible Is concerned it is quite evident that they drew chiefly on the book of Reve- lation, a hook hardly used at all now except by revivalists and the colored people of the, South. Its extraordin- ary imagery, together with the intro- duction of so many creatures such as cherubims and seraphims which na- tural historians have not been able to classify, makes it exceedingly diflicult to understand. Elsewhere in the Bl- hle there are only random passages that fit into the accepted doctrines about hell and heaven. One might well wish that we had gome noble doctrine of life beyond death. Man has a forward look. "His face is set as though he would go to Jerusalem." As I have already said there is a growing feeling that life runs on beyond the boundaries of mor- tal being, but no telescope has yet revealed to us where or how. Mr. Emerson said everything that can be said about it at present, and he, only took up the one great affirma- tion of Jesus: "In my father's house are many mansions." "Of what import this vacant sky, these puffing element, these Insignifi- cant lives? Everything is prospective and man is to live Jiereatif^r. That the world Is for his educnfrin is the only sane solution of the (..^Igma. All the comfort I have found, teaches me to confide that I shall i.ot have less In times and places that I do not yet know. All I have seen teaches me to trust the Creator for all I have not seen. Whatever It be which the great Providence prepares for us, it must be something larg<- and genero'ii, and In the great sty'^ of his wrcis." Now what . am approaching Is tho question, "l»j men need the hope if heaven or the fear of hell to IcJiice them to live good lives here?" Cer- tainly we will say they do not need, the doctrines of the creeds about either heaven or hell. They are not helped by these. But do they need any belief in a future state of being to make t'^'^m live the best life they, are capable of living? 1 said a moment ago that there was a growing feeling about the continu- ance of life beyond death — a feeling that it must be true. I don't say that this feeling is universal, though I be- lieve it is growing. I know i have it, but I don't say that everyone has. Men tell me they do not. And I would not dare to say that a man must pos- sess It in order to live the best life here. Some of the saintliest souls have laid down believing that what we call death was the end. It would be hard for me to believe that God, who has made knowledge of this mat- ter so difficult, if not Impossible, to acquire, that that same God would make any soul suffer loss through ig- norance. However, there is a simple way to arrive at an opinion on this matter, and that is by observation of the lives of men and women who do and who do not — taking their word for it — ^be- lieve in future life. There are hun- dreds of men and women right about U3 who repeat the Apostles Creed, In which this belief is found, every day. Are they, in your opinion, living bet- ter lives than others you know who do not believe it? I was told once by a man thoroughly familiar with the distressingly poor In a great city, that among tho most self-denying workers for that class of people there were an astounding number of men and women who did not believe in a future life. The ano- maly of this was what attracted hia attention. 12 Ib it not safer to say that each state of being is complete in itself, just as each season Is complete in itself? The seed planted must grow and ma- ture, must live and die, to make a complete record. Some seasons will be short and others long, according to the seed. But the short one may be as complete as the long one. Who can say that the little boy we may have buried yesterday, six years of age, had not lived as complete a life as the man of ninety? "He lived. He died." is the historian's record. Now If each state of being is com- plete in itself what need Is there for belief in a future one to make this complete? The farmer sowing seed this spring needs no assurance of a crop next year to arouse enthusiasm over this year's crop. Is it not the most pernicious doctrine imaginable to teach that good deeds done here have their reward only in another life, or that vicious conduct here is punish- able only hereafter. What kind of virtue is it makes a man hold off from vice for fear of punishment in a fu- ture hell? Should we not say that goodness Is heaven and that to do good is to be in heaven; that selfis- ness Is hell, and that to act selfishly is to be in hell — and put all this in the present tense. There is an enormous loss of pres- ent joy by this doctrine of "other worldliness." The tendency in us to live for the future is too strong al- ready. A man will start out to make money enough for himself and family but the chances are ten to one. when he reaches that point he is working harder than he has ever worked in his life and "greed of gain" has gotten such hold of him that he cannot stop. So he goes and commits suicide by working himself to death. Now that is only a form of "other worldliness." Let the immoderate seeker after gain beware how he finds fault with the 13 religious fanatic, crazy over hell and heaven. He's got the same disease. It may be asked if you do away ■with "other worldliness" what about punishment for sin, and what about reward for virtue. I answer "Sin is self-destroying and love is salvation, whether here or anywhere beyond. Sin carries in itself its own punishment and love is its own reward." Is it not taking ourselves too seri- ously to imagine that God Is fiercely angry with his poor wayward chil- dreji, and it seems hardly worth iwhile on the part of the author of the uni- verse to take us so seriously as to tor- ture or destroy us for our pitiful fail- ures. "Like as a father pitieth his chil- dren, so the Lord pitieth us. He re- mejnbereth that we are dust." It is not God who punishes ns. We are our own executioners, and every day is a judgment day. I plead for present joy and this world happiness. "Is it so small a thing to have enjoy- ed the sun. To have lived light in the spring, To have loved, to have thought, to have done, I'o have advanced true friends, and beat down baffling foes." That we should feign a bliss Of doubtful future date. And while we dream on this Lose all the present state. And relegate to worlds yet distant our repose?" "Does not the human heart contain moral precepts, and in order to be moved in accordance with them must the machinery of another world be applied to man?" So spake the im- mortal Kant. "No myth is necessary to arouse ardor for the good and the emotion of universal brotherhood. That virhlch is great and beautiful sufficeth in it- self, bears in itself its light and ita flame." So spake another philoso- pher. Or, ye who submit to Jesua for guidance in everything, listen: "No man can serve two masteja. Therefore I say unto ypu, take no thought for your life. la not the life more than meat and the body than raiment? Behold the fowls of the air, for they sow not; neither do they reap nor gather into barns. Seek first (that is now) the kingdom of God and his righteousness, and all these things shall be added unto you." Jesus outdoes all our philosophers in his condemnation of other worldli- ne3s. Again iwe read Qur text. "fh9 whole theory of life— silently felt, rather than deliberately thought— has irrevocably changed, consecrating thie world, disenchanting the other at 4 thousand terrors, softening ererjf curse, deepening every trust, and find- ing the mysteries of eternity already present in every hour of time." The present is an illuminated spot; on its shores break the tides of the past and of the future. Here we must live. Let it be done thoughtfully, la sincerity and kidness, and whatever the future holds for us will come to us, not in answer to our prayers but as an answer to our deeds. Let Woman Live Out Her O^wn Life "And God created man in his own Image; male and female created he them." The ifirst part of this statement is the more important: "And God creat- ed man in his own image," "Male and female" is a secondary matter. By some chance the male of the species took the generic name and has always been known as "man." The female was obliged to find a name for herself. Here was first shown the disposition of the male to appropriate to himself the most im- portant things. If woman had been as alert then as she is now she might ihave been known in history as "man," and the male of the species would have had to find a name for himself. And that later story might have read: "The male of the species was created out of the, rib of the female," — a much more likely story. On what a slight circumstance the course of history hinges ! But taking things as they are, and as history shows they always have been, the female had had to flght for her rights and her privileges. The male has assumed that everything belonged to him — even the female. He has appropriated all the equality with which they began. Perhaps this is consistent with the theory of de- velopment with which we are now familiar in which mere brute force has played so important a part. But in the stage at which we have arrived physical power does not play so con- spicuous a part, and the female of the species, according to Kipling, Is "deadlier than the male." This simply means that the female is coming to her own, getting back her equality, and more. It may be there is some primitive instinct In the male that warns him of the dan- ger that he will lose his superiority. It may be this is why he is so loath to grant the female the rights which she, claims are hers by nature. But, seriously, -what is the basis of 14 alt this atrife between man and wo- mafi? It does not seem to liav^ any w^u?rant In nature. W^y sliQulcl we- vifLA baye to fight for the priyilege to Hye out her «-wn lite? Tahei first of all t^h€i matter of suffrage, pince it is the most cpnsplcuous auestlctn; the casting of a ballot. 1 may he, very #en?e, or I may be very unsophistleat- ed In such matters, but I have never heen able to see any reason, except mere brute force, for man's having appropriated to himself the privilege of voting. How did he originally ac- quire that privilege? As clearly as t can ee.e, man has only a squatter's «talm to woman's vote. The ground jjnder the vote Itself la the common human ground. The complement of manhood sut- teage Is womanhood suffrage. If it Is argued that the vote is a political privilege, I answer that politics from any point of view affects woman quite as much as man. Granted that man has built the state, and woman has built the home; these two things call for each other as one half of an oyster shell calls for the other. The home Is only the inside of the, state, while the state Is the outside of the home. Touch either one at any point and you affect both. I do not see, why we should talk of manhood suffrage, or womanhood suf- frage. It is human suffrage. Now I repeat that man's right to woman's vote, and his right to exclude her from the privilege of voting. Is the "squatter's right" — that is, no right at all. And his refusal to let woman live out her own Ufe, furnishes suffi- cient ground for war. Diplomacy having failed, and man refusing to arbitrate, there Is nothing left but Such proposals as President Roose- velt and Dr. Abbott make that wo- man be allowed a referendum on the matter — that is, that a general ©lec- tion be declared and that woman \i9. asked to vote whether she wanti tb^i privilege conferred upon her by man — this proposition sounds to me UIca an insult to woman. Man has q<) right to woman's vote. Now he comeji forward and with a great appearance of generosity asks her It she wantd -^hat has always belonged to her. H so he says, "Let her bark" and fh« shall have it. If I were fighting this battle for woe man suffrage I wpuld not go a Btepi farther than that. I would ulalm it on the ground of common humanity. A vote is simply one's self put Into * ballot box. It represents the whole of a man or woman's Individuality. It is their intelligence, their con- science, their character. It is not some little separate function peculiar to a- male or a female. It is repre- sentative of the whole man or wo- man. Now I do not intend to say more than that on the suffrage question be- cause I believe that is the fundamen- tal thing to be said. I believe in the perfect equality of man and woman as regards suffrage. Humanity has, arrived in its development where mere brute force must take a back scat. Conscience and intelligence must occupy the front seats in all the councils of the race. "Long prejudice an Inferior educa- tion, and a perennial legal inequality and injustice, have created that ap- parent intellectual inferiority which has been converted into an argument of continued oppression." But that day is past. "We have co-education now which is the beginning of the end of oppression. Ruskin, a generation ago, made a plea for woman which has been heard. "You bring up your girls as If you meant them for side-board or- 15 naments. Give them the same ad- vantage that you give their brothers. Appeal to the same grant instincts of virtue in them. Teach them also that courage and truth are the pillars of their being." We have done this and they have responded, till today you can't name. a situation in which woman is not man's equal, and in many situations she is man's superior. Money mak- ing is called the particular function of man, but money making must al- ways be coupled with money spend- ing before you can decide whether the individual is a success at It or not. What a woman earns is gener- ally less than the man earns, but it goes farther every way. The father is called the bread winner, but let this necessity be, put upon the mother ■ as it often is by death and strangely enough I believe in nine cases out of ten the result for the family is in- finitely better than to have it put upon the father. Under conditions just as they are, with all the admitted handicaps un- der which woman lives and works, she is man's equal. Equal pay for eqaul work has already come in many high places, and it can't be denied long anywhere. Self-realization is coming to woman, and coming fast. She is camping down in every field of man's activity, and evidently in- tends to stay. Go into the stores, business houses, and factories; every- where you will find woman in evi- dence as much as you will in the church. And note the way she is do- ing — quietly, as a matter of course. She fits herself for her -work without Cluster or fuss, whether it be teach- ing, typewriting, bookkeeping, domes- tic science, what not; she prepares herself with a steadiness of purpose that is not easily diverted. Now what is the underlying force moving woman in the direction ahe goes? Is it mere economic pressure — the necessity of earning money by which to live? Why bleas you, thou- sands of women are working in gain- ful occupations today who do not feel the economic pressure at all. I can point you to many a home out o-t which the girls have gone in which the family income was ample for all the ordinary needs of life. No, there is something deeper than that. There Is a call louder than the mere call for a living — something more com- pelling, more characteristically hu- man. f^ Woman has grown; the demands of her being are larger. She asks to be something more than a side- board ornament. She wants some share in the larger common life. She asks equality, change, freedom, power. I could not be the son of a pioneer father and mother without knowing something of the brave, adventurous spirit that upheld and pushed on the pioneer woman in the days when the great west of our own country was being conquered and civilized. The same love of adventure possessed my mother that did my father. Nor could anyone have been a growing lad in the days of our civil war with- out seeing that just as much bravery and real heroism was shown at home by women as was ever displayed by the boys in blue at the front. This is the spirit that is moving woman today as she invades the fields wherein man has hitherto been su- preme. "Let woman live out her own life" is a higher demand than it was a generation ago. She is a new crea- ture, not made in the image, of man, or after man's God, but after a type of her own. Huxley Wsll said, "Wo- men are meant neither to be men's guides nor their playthings, but tbeir comrades, their fellows and their 16 eqaals, so far as nature puts no bar to their equality." Economic pres- sure does not account for the great unrest among women; it's only a symptom. Thay want larger freedom in that respect and they are entitled to it. The legal disabilities of wo- man as regards Income have got to be adjusted. For altogeth-er too long she has been a beggar, first for her- self, and then for her children. She has not been granted by law even an allowance for herself and her family. These things are simply Intolerable. But they are incidents only, just as I believe, the ballot is. The great comprehensive movement is the en- larged and enlarging life which wo- man demands for herself. It is as I have several times said, "Equality with men everywhere." "The woman's cause is man's; they rise or sink Together dwarfed or Godlike, bond or free. Let her make herself her own. To give or keep, to live and learn and be All that not harms distinctive woman- hood. Tet in the long years liker must they grow. The man be more, of woman, she of man, He gain in sweetness and in moral height, . She mental breadth; nor fail in child- ward care Nor lose the childlike in the larger mind." This is the ground on which I plead for woman's right to live out her own life. And in this ^connection I would not make the distinction President Roosevelt makes between rights and duties. If woman is not granted the right to live a certain kind of lite it is absurd to demand duties. Well, now, It ought not to 'b« dif- ficult to forecast some of the things at least which are inevitable as the new woman comes to her own. AjU marks of Inferiority must be taken off the eex, all "obey" taken out ot marriage certificates, a,ll legal disa- bilities removed from the statute books. Here, as in a democracy, there are no limitations. Equality means equality everywhere. I am not saying that man and woman are identical. "For woman is not undeveloped man But diverse. Not like to like, but like in difference." Would you send woman to war? Would you have her chop down trees and sweep streets? I would not deny her the opportunity to do these things if she should want to do them. It might, however, as well be asked if I would set man to baby tending and rearing. If he can and wants to, let him. In the home and the state all the natural functions of man and woman are not subjects of legal statute but are taken care of by the decree of nature. Woman's work is just what she can do best, and man's work is defined in the same way. All attempts to prescribe the sphere of man or of woman are, and should be, failures. But what are some of the changes this new woman will demand? First she will call for one code of morals, backed up by legal rewards and pen- alties. She will call for a fixed per- centage of the income of the bread winner for herself and hex children. All dependence upon the whims of the man, and the consequent humilia- tion, must pass away. Marriage must become more than a legal contract; it must be a contract In equity, and morals. The. question of divorce should go to a higher court than that of law. It should be submitted 1» moral jurisdiction. 17 Wf> liave left »)[togj^her tw mucli Ho, sentiment \n tha rel!(U<«n Qt t^e f«xes. ETen vhere. the ee.ntiment la BQi^. VLT)i,4 Ip,ve, Is tfT^^, ^nd abiding, ^e Inevltiilble ^Utortunes of life lif^'io ^oman often u9PTo;tected and IfiU^ro^ided for. And ■wrhere the love i», t«inted woman always suffers ipoet These, now, are some of the inevit- HWe changes whl^h anyone can fore- see In the relations of man and wo- man. And very greatly I9 man to be helped by this new woman. Woman is to bo no longer man's slave, or his playtlilng. He Is to, respect her more, to seek In her not merely a comfort, fut a force, an inspiration, the re- doubling of his Intellectual and moral facnlUes. "And so the^e twain, (aa Tennyson ■ays) upon the skirts of Time, Sit side by side, full-summed in all their powers, Dispensing harvest, sowing the To-be, Self-reverent each, and reverencing each. Distinct In Individual ties. Bmt like each other, even as those •who love." Now by keeping oar attention fo- cused upon the one great fact of «qual!ty and not allowing ourselves to hecome confused by the multitude of little issues, expediences and so- Bhls tries, we can see clearly enough what is needed. All this agitation in Ibehalf of euSrage for woman is help- tog some, but not nearly so much as many Imagine. Woman suffrage will come and perhaps as soon as woman is really prepared for it. What she wants, however, is self-realization and this she is attaining not by agitation btft by education — not education in 'the technical sense alone but Iby the demonstration of her powej aa ». hu- man being. Now that the eo)llag« curriculum has proved" that ^mey can do what men can do. It is tlniflt for her to become discriminative aQ4 $nd out what she, can best da, an4 what, in the doing, wlf be inost use- ful to herself and to the communlt]^ at large. The moral power of woman la enor- mous, and is displayed in many wa.y4( quite as effectively as by the ballot Woman is the great idealist. She Qx- es the ideals men work for. Let "Wo- man show to man that what «h«^ craves is manhood, honor, usefulneu, — ^let her show that these things she will have in her lover — and soon enough will change the ideals of men. There was some mighty true psy- chology in the old Indian traditloa that if a young brave wanted a girl's hand and heart he must have killed an enemy of the tribe — man or beast. Our commercialized education whick compels men to devote themselves i» college exclusively to those brancheir of knowledge which can be quickly turned into money is something wo- man is largely to blame for. Marriage may or may not be the highest ideal in life, for woman. It depends on what she seeks in mar^ riage. Be it a home and a real man, then it is the highest. If it Is an in- come with as little attached toita* possible, it is not the highest My refrain is, "Let woman live o«t her own life." Let her become great and glorious in her own person, "self- poised and independent still on thl« world's varying good or 111." History will point to this era as woman's era. It is the age of moral reform, and the explanation of that lies in tha (act that woman is coming t9 her own. She is living out her own Ufa. x^ Men of AH Races are Brotkers S«rmon Preached by Rev. C. W. Hei- zer last Sunday. ''For whosoever shall do the will of My Father, which is in heaven, the same ia my brother and sister and mother." I am beginning with this passage from our Christian scriptures. It is one of the noble utterances of the Founder of Christianity. I may say that Christians are proud of this say- ing. It has scope and dimensions; It is large like the man who uttered It. I don't call attention to the fact that Christians exemplify this great ut- terance — that they show It to you In actual conduct. It' is one of those things apparently too good to use; but we are rather boastful of the fact that we have this in our religion. I may say we have it by inheritance, and we exhibit it as people who have inherited rare dishes or silver or gold plate exhibit them on occasions. Jesus said this and his life matched the saying. He was brother to every man. Apparently ho was color blind and he never tried to remedy the de- fect. Usually after we have exhibited this great utterance we. wrap it up carefully and put it away on the same shelf with certain other sayings of •lesus, especially that last great com- mand In the sermon on the Mount, that we love our enemies and do unto others as we would they should do unto us. All these great things, as I have said, we treat as If they were too good to be true, or, what is the same thing, as if they were too dif- ficult tp exemplify in conduct. "We don't try to live them. We are In the, main what might be called "prac- tical Christians," — we don't attempt the imposaible. ^ do not thlak you will flnfl In any creed in Christendom a straight de- mand made that we love enemlea, or that we abolish war, or that we erea try to be brotherly to Jews, or to dark-skinned people. Thei absolute refusal to do any of these things doo« not disbar a man from fellowship ia any Christian church. If It did we would have no churches. These great things, however, belong to our Christian religion, and we g«t them, as I have already said, by In- heritance; and on occasions w« bring them out and exhibit them as family heirlooms. There have been rash men In every age since Jesus lived who have tried to get these great truths incorporat- ed In the creeds and in the lives of people, but usually history has said of them what was said of Jesua, "They were despised and rejected of men." Sixty or seventy-flve years ago there was a group of men In this country called Abolishioniets — men who believed these great truths wer* not only self-evident, but practicable — and they set about teaching and) preaching them with the result that they brought on a great civil war and in consequence of it emancipated the black race of the south. One curious fact stands out, and that Is that these agitators, these people who believed that the greatest truths in the Christian religion should be embodied in legal status and social customs, these men and women were almost all heretics. I don't remem- ber that one out of the forty who or- ganized the first anti-slavery society was a member "in good and regular standing" of any orthodox churcl^. But here, as so often in history the heretics seized upon the great shin- ing truths of religion; they held f^st 19 to tbes« while the churches clung to the smaller truths, such as baptiz- Ings, and hand-washings, etc. Now what Indeed Is brotherhood? The statement with which I began, by Jesus himself, makes it clear that In His mind it consisted not in the relationship of kindred, not even in doineBtic ties. "He that doeth the will of my Father, whoever is obe- dient to the highest law of Hia be- ing, is my brother." Jesus instantly lifts the discussion of this question, of brotherhood, above the ties of kindred, above racial dis- tinction, up into the clear air of spiritual relations. There, and there only, do we find the common ground on which we all meet. It is only men who live in the upper stories of the temple of religion — men who prac- tice the higher truths of any religion — ^who know what brotherhood means. It is the consummate fruit of develop- ment. Confucius knew this. He said: "A good man regards the root. He fixes the root and all else flows out of it. The root is filial piety, the fruit brotherly love. At fifteen years I longed for wisdom; at thirty my mind was fixed in the pursuit of It; at forty I saw clearly certain principles; at fifty I understood the rule given by heaven; at sixty every- thing I heard I easily understood; at seventy the desires of my heart no longer transgressed the law." He taught men also to regard each other as brethren, and even the Gol- den Rule in its negative, if not in its positive form, is to be found in his writings. There is. Indeed, a unity of spirit, a positive brotherhood, among all races, If we look high enough for It. "For mankind are one in sprit, and an instinct bears along Round the. earth's electric circle the swift flash of right or wrong Whether conscious or unconscious yet humanity's vast frame Through its ocean-sundered fibres feels the gush of joy or shame In the gain or loss of one race all the rest have equal claim." Is not this our familiar saying, that ■'above, all nations is humanity?" Family feuds and racial prejudice is the sign and token of a low civiliza- tion, and is it not idle for us to cherish the dream of a united humanity until we have attained to a spiritual bro- therhood? The comparison of racial characteristics, the endeavor to set one over against the other that we may see their identities or their su- periority, all this will not avail. The charting of religions, or what we call the. study of comparative religions, has not, and will not avail to bring races together. But the growth and development of each race according to the precepts of its own religion tends to the bro- therhood of mankind. It Is not mere learning that is needed; life, conduct, character, must supplement learning. The education which comprises the whole man is imperative. On one of the old Chinese monu- ments is a wise Inscription: "Learn- ing alone, without sanctity has no grandeur. Sanctity without learning makes no progress. When learning and sanctity proceed harmoniously the universe is adorned and resplen- dent." It is often claimed that Christianity is a missionary religion — that It is good for export and should be. admit- ted duty free by all nations. The assertion is made at the same time that all other religions are only ethnic — that is national religions fit- ted to the nationalities where, they have originated but to no others. Re- ciprocity would therefore be Impos- sible between China or India and 20 America,' far example. 1 have no pa- tience with such notions: they savpr of bigotry and a "holier than thou" air that Is unbecoming any re- ligion. There is something each re- ligion 'Can teach every other. If we think of the. world as a democracy — • and what other conception can satis- fy any thinking man^then how dare we claim so much for any one re- ligion? How can the founder of any one religion be set apart from all others? Must they not all be recog- nized and then let their superiority take care of itself? As' someone has said, "Jesus was one of the torches, one of the brightest flames upon the hills, but there are other hills and other torches. Instead of getting the world to acknowledge one to the be- littlement of others it's more and , more getting to acknowledge all to the belittlement of anyone. I can- not say Jesus without saying Budda, and Confucius. Democracy does not specify Jesus and then stop. It speci- fics Jesus plus the rest." "Brotherhood, as I have said, comes not with the absorption or conver- sion of one race by another, but by the evolution of each. Naturally then from this point of view you will not expect me to be full of missionary zeal. I confess I am no expert on th« work accomplished by foreign missions. It may be there Is much to their credit. But I venture to be- lieve that what they have accomplish- ed Is largely a bl-product of their religious zeal. It may be they have carried to China and India and else- where news of better social conditions, better sanitation; but that they have been able to carry on a religious propaganda of any great value, I doubt." "The fact Is, Christianity has not made a conspicuous success among peoples nearer home. Christianity la, of eourse, a product of Judaism; but how successful has it been In wlnnlog Jews to its banner? The most ort;ho>- dox Christian nation on earth today is Russia. The Czar of Russia un- doubtedly expects admission to heaven, when he dies through the atoning merits of a Jew who was put to death two thousand years ago on ■Calvary. But is Russia's missionary activity conspicuously successful in converting Jews? "And how about Italy, the home of the vicar of Christ, in its treatment of Turkey? Is it not pertinent to aak whether such missionary zeal as ia displayed by these two great Chris- tian nations is full of encouragement? Do the monarchs of these nations as they bow before their blood-stained altars dare to recall the words of their atoning Saviour? 'If thou bring thy gift to the, altar and there re- memberest that thy brother hati aught aga.nst thee, leave there thy gift before the altar and go thy way. First be reconciled to thy brotheir; then come and offer thy gift.' These nations ha\'e substituted for 'recon- ciliation,' 'extermination.' "If I am told that they do not ex- emplify Christianity at Its best, then 1 ask, should not the nations who do thus exemplify it send missionaries among them before they undertake to convert China and India?" But how shall we realize brother- hood among all races? I have said It must come by the development of each after its kind. It must come by the observation that though 'we speak different languages we have a kindred humanity. Acta, tears, and martyrdom, are a language common to all men and which all understand. Every man contains In himself the elements of all the rest of humanity; they lie in the background, but they are there. Some time or other to every man must come the consclons- ness of thla vast life. Our Chriatlan 21 cferi^twres have some noiAe etatem^at ti iliiiB trutta. Jesus said, "I am com« tbat men may have life and have it atore abundantly. I waa an hungered aid ye gave ime mieat; I wais thirsty and ye gave ine drink; I was a stran- ger and ye took me in; I waa sick ana ye visited me. When saw we thtefe thus. Inasmuch as ye have done it to one of the least of these thy brethren ye did it unto me. The same heart beats In every human breast Thou canst not, even if thou wbW^lBt, separate thy life from hu- manity." We have yet to test the power of International sympathy. It is easy to find joints of contact. The positive Bide of the system of Confucius is the organization of the state on the basis of the family. The obedience of the subject ds filial obedience. In Pro- testantism society is composed of families. Only in China and in Chris- tendom is family life thus sacred. Christianity accepts with China the religion of family life; perhaps with a larger hope it looks forward to the Kingdom of heaven and the brother- hood of mankind. Brahamnism teaches the truth of the reality of spirit, and that spirit is infinite, perfect, one. How like the Christian scripture, "God is a spirit, and they that worship him must wor- Bhij* him in spirit and in truth. In Him we live and move and have our being." And iBuddhism has been call- ed the [Protestantism of the East. fiut, as I have said, it is not in the comparative study of religions, match- ing precept with precept, and creed with Creed; it is not in flaming mis- sionary zeal that we are to find bro- therhood. We must go higher. We must look deeper into the heart of our common humanity. Unity in family life is not sought by compari- son, can we thus bring races of men into harmonious relations. Let each bie enfeoui-aged to emulate tU o&Hf itt all high end^avior after JtfUJoa abft riielktieouBnie^ss and reigned wisely; for he thought, "Per- haps my son may be succeMful." When the hbUr came that he should die, he said to the peoplfe, "Behold, I shall die, and my son will be your king. You have not yet seen his face; but ye shall know his government by the fruits Iherebf. Follow him: he will lead you Wisely." And, when Abiah was dead, they obeyed the unknown soverign, and prospered greatly; for hlS doings Mere like those of a father, and the coni- mands that issued frohi hiis gates were full of wisdom. Justice, and kindness. Llk'e the beams of the sun, the favor bf the unknown mbnarch 2g Wf» sIHriBad abroiid ovei* all the ih- HittbstantB Ol tie land; and, wherever there "was not, the king's help wa« snre to come. Then thtey all marvel- led, and said, ''We see him not; how caia he see tis?" febme made linages of him, accord- l&g to th^ir own imaginings; and each mat! eald of his own, "Behold, this is he: he must be like unto this." At last, their desire became very trfeat; thereupon the high gates vtere opened, and the king came forth, clothed in simple raiment, and said, "Behold, I am your king!" Then the people blessed him, and shouted for Joy; but, when they look- ed fixedly at him, they were astonish- ed, and cried, "We know thy face!" For he had often walked among them, but they had not known him, think- ing him to be a servant or a stranger. Then the king beckoned with his hand; and, when silence prevailed, he lifted up his voice, and said, "Now yoti B'e6 Ihat l tAta A mA titd im. Think ye that tiifese hands and iaeki thefee eyea And Hum, Ifrhlch are AUnti and periBttable, hav6 reljgned Over yottt Not so. That whi«h has eoide^^ blessed, a&d i^tt&deHiBi yott through me, ye cannot see; neltheir can I «ee it "€an yOu isee wisdom and kindness and Justlbe? Thie:^ trero Heal- to yon When I walkea, tknirecognlKed, among you. Now yott irab Htfe; Wt you do not see them. Then judge ye wtw is in my earthly fol-m. Can the visible create the Invisible? And that whieh is in me also is not mine, 1>ut His who niade me your kinjg." Thus spoke thi6 excellent pWnce; and the people fetUried to theit hottes, blessing and thanking him. And thec^ broke in pietces the picturoi and images which they had made ot him. soon after, they also broke their idols, and believed In Him who is invisible. The Mystery of Goodness The igreatest mystery is not the mystery of evil but the mystery of jgoodnesB. Volumes have been and still are written upon the mysterious source of pain and sin and sorrow, but did you ever see a volume with the title, "The Mystery of Goodness?" Here, Indeed, Is the great mystery. We, are talking forever as il evil were iBuch a wonderful thing, such a mys- tery. Good is the mystery. This haunting good that rebukes the bad in us (however natural or tempting), how and whence comes this good; that will not let us rest In sin how- ever much we want to; that makes ns ashamed of It and long to be set free from it, and no sin or evil ever eeemB to crush this out of us or out of the world. But age after age has kept lifting mankind a tittle higher, and that keeps up the struggle thougH it often doeB seem to accomplish so little. Have we not put the emphasis In the wrong place? I do not think this will explain all, but it seems to me this is going at the matter in the right way. Still *vil will remain; still pain will hold its place; still will ft be true "that the good I would I dO not, and the evil I would not, that 1 do." But after all the good Is thete, it's the foundation fact Evil some- how is secondary. It seems at times in some strange way to grow out of the i^ood. We talk about the myetery of Blck- 23 aess, but health, not sickness. Is the primary fact. Sickness feeds on health. No health, no sickness; just as in fire there must be something to bum, something to feed on, or there is no blaze, no conflagration. Yes, goodness Is the. foundation tact, and that's the mystery we must explain if we can. Did It ever occur to you how men take goodness for granted? In reality they take God for granted. The Bible, you remem- ber, in Its first words says, "In the beginning God," and God after all has been man's highest idea of goodness. Maybe it was not a very high idea in the early ages. The gods did strange things in those days. They did not seeon good. It took men a long time to conceive of a really good God. Mighty few men to-day have caught on to the nature of a genuine- ly good God. Listen to men pray. As a rule you wouldn't want to meet in the dark the God they pray to. But that goodness is up there somewhere among the gods Is a deep seated no- tion, and It's well that man has al- ways felt that way. It's helped and it does still. Why does anything seem evil? Why do we shudder at sin? Why do wd not live in whatever life seems na- tural to us? What makes us long for something better and keep on hoping we may reach it? Yes, that is the everlasting mystery. How comes this idea, this sense of goodness. Now don't think I can explain it. I can't and won't even try. But it helps for us to see that right here after all is the great mystery. It helps for us to see that right here in this deep mys- terious force is something that will not let us go and will never let us have peace In wrong, and it helps us to keep up the struggles for justice and right among men and nations, tor it Is true as we sing, "Oh, sometimes gleams upon our sight Through present wrong the etemail right; And step by step, since time began, We sees the steady gain of man." There is an evolution of goodness. It's written deep in the laws of na- ture and of mind. Man Is incurably good. He has a fatal tendency that way. The old theologians didn't see that. They built on the notion that man was bad. Strange they could not see the foolishness of their own reasoning. If they had stopped to ob- serve that there are only two forces, good and evil, at work in the world, and if they had considered that good is always constructive and evil is al- ways destructive, I say, if they had stopped to think, the very existence and continuance of things would have convinced them. For if goodness was not in the ascendent, things would not continue, to exist. Evil would long since have annihilated every- thing. Again I say goodness Is the great mystery. And let me remind you that mystery plays a great part in life. Banish the mysteries and you reduce life to the most prosaic terms. Rus- kin has a great passage on this worth to us of mystery. He says: "Mystery is needful for us. Ac- cepted in humbleness, it instantly be- comes an element of pleasure, and I think that every rightly constituted mind ought to rejoice not so much in knowing anything clearly as In feel- ing that there is infinitely more which It cannot know. None but proud or weak men would mourn over this for men may always know more if they choose, by working on, but the great- est pleasure to humble people is In knowing that the journey is endless, the treasure inexhaustible, watching the cloud still march before them with Its summltless pillar and being 24 Bure that to the end of time and to the length of eternity the mysteries of its infinity will still open farther and farther, their dimness heing the sign and the necessary adjunct of their inexhaustibleness." It comes to this, then, "we must ac- cept the fact of goodness and also the mystery of it, and in both are we blessed. In time men may come, to understand the mystery of evil; in- deed now In many ways it is under- standable. This calls for a new de- finition of evil. Evil is not merely a violation of the law of God for which some atonement may be made; it is a quickened sense of imperfection which comes over the man who has caught sight of the shining ideal, the eternal goodness. Imagine a child in school who re- fuses to study, who refuses to see the pathways of learning which are open to him. According to the old theory of sin, this child might by penance or sacrifice — it may be by accepting the sacrifice of another — be absolved from blame and yet remain in ig- norance. Now we know better. We know It is only by opening his eyes and fol- lowing on In the clear ways of learn- ing that he can be absolved from hlame. The kind of salvation that Is offered to men often leaves them no better off than before. Repentance is only a stepping stone from our dead selves to better things, but that is not the way It is preached even now In many churches. There is an instructive passage in Paul's writings. He came upon men in Athens who were worshipping an unknown God, *nd he said, "You are too religious; you are worshipping an unknown God when you ought to be worshipping one that is known." There was a lime, he said, when the gods winked at «uch ignorance, but that time is past. I wish Paul were here to hold revival meetings now. But let us come back to our themei. The world is gaining on the "mystery of goodness." In many directions it is no longer a mystery. The world Is gaining in that direction just as it is about the mystery of electricity and light and life itself. Elecriclty la a mystery as profound as it ever was. No man can explain Its origin. But this they can do, they can use it; they can apply It; they can run cars by it and light houses and cities with it They have learned to build power houses where they can generate It and put up wires along which they can carry this mystic force for their power and safety. And just this we are to learn about goodness. We must find out how to generate, it and how to make it ef- fective. There is enough goodness going to waste in the world to save it The old Bible gives us a formula to work with: "Overcome evil with good." Thus we may reduce, the area of mystery surrounding goodness. This by no means explains it or re- veals its origin; it does, however, make clear our duty, and that after all is the important thing for us. The origin of life is something be- yond our kea, hut we learn how to live, how to use the powers of life in ways helpful to ourselves and others. Simple goodness works won- ders when applied. It is beyond all doubt the greatest moral force. No- thing can long stand against it. We have only to make the connections, as is done with electricity and over^ coming evil with good will be as ef- fective as overcoming darkness with light. When our churches get right down to their business in the world, that's what they will be doing. In- deed now we hear men call them "power houses." 25 But it la inightjr hai-d, lant to live on? One If as only to go out with this question on his lips, asking every one he meets, to find how various and vague are the reasons people give. Few people, I think, can give any distinct and definite reasons. It is more, I be- lieve, a vague feeling that it is a necessity, a compulsion. You rarely hear any exulting in the thought of future life, speaking as though they anticipated great joy and satisfaction from it. Yet is not that what we ought to expect? We hear Easter carols and Easter songs of triumph, but how much actual joy is there in these songs? We hear unmistakable exultation over the spring and summer that is before us; but how often do you hear people talking enthusiastically about life beyond death? ^ "Ah, but — " you say. "we have lived through springs and summers before, juid we know something about it; we don't know anything about life after death." Strange, is it not, that we haven't acquired any ^noiu- ledge on this matter; that all we have is guesses and be- liefs and hopes? We have accumulated knowledge on almost every other subject, masses of it, but we can- not say that we actually knoru one thing about future life. ^ I wonder if that knowledge would make us any hap- pier. Do you suppose people living in Spain in the time of &)lumbus were any happier after he returned and proved to them that zuiother continent lay over here on this side? I doubt if we wrould be any happier if per- chance some one came back to us from beyond death and told us all about what lies there. I have always felt that our lack of knowledge on life after death, the fruillessness of man's search — ^was a fact of greater significance than we concede to it. If you knocked at a door a hundred times and no one responded, you would stop knocking. I have heard men say it was all wrong to try and get to the North Pole, that God never meant men should, and so for four hundred years He had driven men back. Granting that Peary got there, how much better off are we?' Not one scientific fact con- firmed or revealed. We knew just as much before as we do now. If he got there he didn't bring back one iota of new knowledge. ^ I am strongly of the opinion that we will never know one single thing about life after death till we die, and maybe we won't know then — ^won't even know we have died. Ignorance isn't a bad thing, that is, conscious and recognized ignorance. Paul even said there were "times of ignorance that God winked at." If I were capable, I should write an ode to Ignorance. I would extol the beauty and worth to us of mystery. I think I really enjoy not knoiving lots of things. ^ True, men say you are lacking in spiriiualil]) if you are not forever talking about a future life, but why do men say that future life is any more spiritual than this one? The great textbook on it, the Bible, makes it a mighty material state. The New Jerusalem in the Book of Revelations is the most gaudy and materialistic city n the map. If spiriiua/f/ji is somethmg divorced from snatter and suspended in ether, then it is no use to go *o the Bible for a description of it. I believe this life ■and this \viorld are just as spiritual as any life or world xan be. ■^ We have this treasure of spirit, as the old Bible truly says, "in earthen vessels." That's the only way \ve can know it or keep it. I don't believe any future state of being is more spiritual than this one. Every^ thing here can be treated in terms of the spirit. All the things which mean m.ost to us -are spiritual. No need to die to live a spiritual lif«. ^ So the point I am getting to is this: that maybe after all Heaven is right here and the reason why we don't find out anything about life after death is just because death doesn't take us out of life as we already l(noiv H. Maybe it is just like a bend in the road where the past is shut out, but the road leads on over hill and valley among perfectly familiar objects. The idea that Heaven is distant on another planet, away off in space, is a fanciful notion, it seems to me. ^ I like to think that just as when we wake up in the morning, we wake up in the same world we went to sleqj in, so, after death, we waken up to the same life out of which we died. When we think how little we know about the life we are involved in, it would seem foolish to transport us away off somewhere and introduce us into new conditions and another life. It would seem like taking a child out of the Grammar School before it had gotten through the first grade and putting it into the High School, or like taking a freshman in High School and sending him to college. I know this would sound very commonplace to the good old brethren who have always talked eloquently about "The Battlements of Heaven." But it brings the whole matter a deal closer to my luderstanding. ^ I only wish there was some clear way to Jemonslrale that notion. I believe that discourse would do good. I would like to say to men, "You can't get away from yourself or your present life. You have simply got to master this proposition of living under the conditions in which you have life now. You may dodge and sneak and try to be smart at the exf)ense of others and of your own soul, but it is no use. You can rise up out of life by an act of will — of good will; that's the only way." ^ You know the doctrine of heredity is the favorite doctrine of cowards and mean men. They like to say, "We ceui't help it; we are made so." If there is suf- fering involved in doing the right thing, some men try to escape it by pleading heredity. Very much of the doc- trine of immortality preached to-day comforts no one but cowards. Vicarious salvations must have been de- vised to solace cowards, for surely no self-respecting man would let any one suffer for him. ^ There is a wonderful passage in one of my favorite books by Davidson, "The Wandering Scholar." It is worth a climb to come upon such a passage as this. It is a tonic; it braces one up; it makes life seem significant and worth while, for say what you will, the capacity for suffering is the measure of a man. Listen to this: Q "And what, if it be true, that all great attainment calls for suffering, that such is the law of our being? Shall we slink back and tremble, and drug ourselves, like craven cowards? Never! The pure metal rings when it is struck, and the true soul finds itself and its own nobility often only in the throbs of pain £md utter self-sacrifice. One true act of will makes us feel our immortahty: alas! that we so seldom perform an act of will. In the face of an act of real will, heredity counts as nothing. What makes heredity tell is our own cow- ardice and sluggishness in not forcing children to con- quer it, and also in not conquering it in ourselves. Heredity like corruption, acts only when the soul is gone. It is utterly debasing to be bullied by heredity. The belief in its power "shuts the eyes and folds the hands," and delivers the soul in chains to the demon of unreality. The reason why people doubt about the freedom of the will is because they never exercise it, but are always fol- lowing some feeling or instinct, some private taste or affection. How should such persons know that the will is free? Our time is dying of sentimentality — some of it refined enough, to be sure, but sentimentahty — which destroys the will. ^ "We are on our way to all that heart ever wished or head conceived. But the greater gods have no sym- pathy with anything but heroism. When we will not be heroic they sternly fling us back to suffer, saying to us: Learn to will! The kiss of the Valkyre, which opens the gates of Valhalla, is sealed only upon lips made holy by heroism even unto death." ^ Very much of the talk about Heaven and immor- tality is sentimental cowardice. It's a device for getting away from trouble and sin we have gotten into by sloven- ly living. The fact is, I believe, we are in Heaven now, and that is wfiy we feef ashamed and reproached when we do not live the becoming life. We are un^ clothed, and we know it. and we say, "O, let us get away somewhere." This was where the Psahnist found himself: "Whither shall I go from thy spirit, or whither shall I flee from thy presence? If I ascend up inta Heaven, thou are there. If I make my bed in hell, be- hold thou art there. If I take the wings of the morn- ing cind fly to the uttermost parts of the sea, even there shall thy hand lead me and thy right hand hold me. If I say, 'surely the darkness shall cover me,' even the night shall be light about me." And when he sees es- cape impossible, he at last does the manly thing and prays, "Search me, O, God, and know my heart; try me and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting." ^ Thus the Psalmist arrived at immortality, but he wa& still right here in the world, and his eyes were resting on his native hills. He hadn't escaped from the world, but he had reached Heaven. Come now, let us be done wdth all cowardice and say with the poet: "What is to come, we know not; But \ve know that what has been wets good — Was good to show, better to hide, and best of all to bear. We have lived, we have loved. We have suffered * * * even so. Shall we not take the ebb who had the flow? Life was our friend. Let the great winds. Their worst and wildest blow. We have fulfilled ourselves. And we can dare and we can conquer." , ^ Immortality is achieved. It can't be conferred. No one — not God Himself — could give it to us. It is right to say that Jesus came to bring life and immort£Jity to light; that He is The Way, The Truth, and The Life. More them that we cannot say. To say that immortality is conferred upon men by the resurrection of Jesus' body is to speak in terms we can't understand. We have no way of knowing what such statements mean. ^ But we do know what it means to earn our way into eternal life. There is a kind of life that is eternal, if anything is eternal. There are men and women walk- ing our streets who are living the life eternal here and now. ^ Maybe we can best see this by looking back into the mirror of memory. The people around us are too close and too much mixed up with what is not eternal for us to differentiate the eternal qualities from the transcient, passing elements. Let a mem of my own age take his mother's memory as an object of observation. As I recall her, I can hardly think of a thing that was not eternal. I do not now remember one instance in which she was impatient. Patience must be an attribute of the eternal life. It is unthinkable that she could ever have been dishonorable. Honor must be an attribute of the eternal life, sincerit}}, purity — these must be added. And love. Mcuiy a time she faced death for her chil- dren and her home. Now when you have patience, honor, sincerity, purity, love in a life, how are you to get anything more eternal, indestructible, imperishable? And we have this right here on earth in human condi- tions ; we don't have to be resurrected to get it. Resur- rection is an uncanny thing. It suggests death, decay, degeneration. It is a metaphor that has only disagree- able associations. I do not beUeve there is any such thing as resurrection. The new life that is springing up all around us is not a resurrection of last summer's growth. Every blade and bud is a brand new creation. ^ When men die, that b a completed act in itself. The body goes back into the elements of which it is com- posed. But there is something that doesn't disappear. There is a picture, a memory, a spirit photograph that lives, if the life has been ^al, and this unseen but per- fectly familiar image lives on. Isn't that the essence of eternal life? Isn't that immortality? Q But what about death? Aye, there is an experi- ence worth studying. If we could focus our observa- tion upon death, actually investigate the phenomena of death, I believe we might learn something, and what would be worth while, we would dispel a lot of foolish fear and imaginary terror with which death is invested now. What little data we have on this subject all tends to dispel the notion that death is a terrifying experience. Professor Osier says, "I have careful records of about live hundred deathbeds, studied particularly with refer- ence to the modes of death and the sensations of dying. Ninety suffered bodily pain or distress of one sort or an- other. Eleven showed mental apprehension; two posi- tive terror; one expressed exaltation; one bitter remorse. The great majority gave no sign one way or the other. Like their birth, their death was a sleep and a forgetting." James Frederick Ferrier, an eminent Scotch professor, who has devoted much thought to this matter says. ^'Deatli is an absolute inconceivability. It is utterly iinthinkable. Death is but a shadow, an obscuration." Wordsworth's familiar poem, "We Are Seven" is quot- ed as a simple but faithful picture of the natural incon- ■ceivability of death. "A simple child. That lightly draws its breath. And feels its life in every limb. What should it know of death? The first that died was Sister Jane; In bed she moaning lay. Till God released her of her pain; And then she went away. And when the ground was white with snow. And I could run and slide. My brother John was forced to go, And he lies by her side. 'How piany are you then.' said I, 'If they two are in Heaven?' Quick was the little maid's reply, 'Oh, master, we are seven.' 'But they are dead, those two are^ead! Their spirits are in Heaven! 'Twas throwing words away, for still. The little maid would have her will. And said, 'Nay, we are seven.' " " ' Q When humanity rises to the highest human conscious- ness, the child's faith will be humanity's faith. Death simply does not exist in thought life. Longfellow voices our belief, "there is no death; what seems so is transition. ' So I repeat what I said a while ago; I believe death is only a bend in the road where the past is shut out, but we journey on amid familiar objects. Death is an inn where we change our conveyance, but not ourselves. Otherwise, what good is our experience? What gain can there be from our attainments here? "Human im- moTtality" is the only conceivable immortality and that must be achieved. It never can be conferred; we are to win immortality. Is not that the lesson Jesus taught in the parable of the talents? There is no con- demnation there except to the man who would not put his talents into use. ^ Whether we are to live forever is not a question of Jesus' body having been re-animated three days after he died. It is a question of whether we are living the life everlasting now and here. There was an interest- ing expression on Jesus' lips more than once: "Enter into life; lay hold on eternal life," he said. There are millions of human beings that have not entered into life; they have not gotten beyond self-interest; they occupy space; are counted in the census, but they are not entered in the great Who's Who of love and sacrifice for any- thing that is worth while. The fact is, life hasn't got hold of them or they of it. Wait a month and then go out under the trees and see the mass of immature buds that have fallen to the ground, buds which didn't get any vital connection with the life of the tree, with the sap that courses up through the veins and arteries of the branches. The buds that will develop into leaves and live on through the summer are those that laid hold on the vital juices of the tree. (I don't knowr), maybe this is a parable of what is going on in the great tree of human life. Maybe, I say, the men and women who never get beyond self-inieresl in the whole course of their span of life, drop off. Maybe its the survival of the fittest that determines who are the elect, who are to be the immortal. Certainly it is not circumstances or the accidents of fortune. It is not wealth or place. "He that is least in these respects," Jesus said, "may be greatest before God." ^ Well, noTv rvherein is our safet\)? One of our own philosophers has said: "We have our immunity from death by virtue of our connection with some great liv- ing reality, some great truth or great love. That is im- mortal, and we through that." So I would say, ob- serve your aspirations, your heart longings, the things you give your life for, are they things which can be bought with money? Then they are not eternal. They will fade; they will utterly perish. Are they things seen? Then they are temp)oral; it is the unseen which is eternal. Who is the soldier who will leave the battle field covered with glory? No matter whether he's car- ried off dead or whether he survives the shock of bat- tle. It is the one who is listening for the trumpets, who is expecting the call and eager for the fray, who has al- ready discounted danger and who has already given his life for the cause. He is the man who can say: The trumpets were. calling me over, the hill. And I was a boy and knew nothing of men; But they filled all the vale with their clapgQrous thrill. And flooded the gloom of the glen. The trumpets were calling me over the Range, And I was a youth and was strong for the strife; And I was full fain for the new and the strange, And mad for the tumult of life. The trumpets were calling and I was a man. And had faced the stem world amd grown strong; And the trump>ets were calling far off and I ran Toward the flare of their mystical song. And they led me o'er mountains, 'neath alien skies. All else but their music was dumb; And I ran till I fell, and slept but to rise. Lo, the trumpets are calling — I come. The trumpets are calling, I've come to the sea, But far out in the moon-lighted glow, I still hear the trumpets, they're calling to me. The trumpets are calling — I go. And lo, a strange boatman is here with his bark. And he takes me and rows away, silent and dumb;. But my trumpets! My trumpets I They peal through the dark. The trumpets are calling — I come.