A SUMMER VACATION.
Jour 6ermonz.
BY
EDWARD  Ei HALE.
PUBLISHED AT THE REQUEST OF SOME WHO HEARD THEM_.
BOSTON:
ROBERTS BROTHERS.
I874.




Entered according to Act of Congress, in the year 1874, by
EDWARD E. HALE,
In the Office of the Librarian of Congress, at Washington.
CAMBRIDGE:
PRESS OF JOHN WILSON AND SON.




A SUMMER VACATION.
1.
WORSHIP IN EUROPE.
IT is more than four months since I have spoken
in public; a longer intermission from that pleasure
than I have known before in thirty years. From
a regular life in the varied duties of the ministry I
have, by your kindness, been relieved for this time,
with the opportunity to see the methods of the
lives of other men, some of other races of the
world.
It is almost of course to say that, to a man whose
life has been all woven in with the offices of Public
Worship at home, the Public Worship of the men
and women of different races has been a matter
of central interest abroad.1  And so easy is travel
1 Mr. Emerson says, somewhere, that any intelligent traveller
will of course study with the utmost care the public worship of
the countries which he visits, as in every regard necessary to his
knowledge of the people. I wish all the travellers I know proved
themselves " intelligent " by this standard.




4           A SUMMER VA CA TION.
now,- so little time is lost in the mere transit, and
so much gained for the centres, — that in as short
a time as I stayed, in Europe I found I could see a
good deal of the various methods, at least, of the
various Christian churches. It is of that variety
of service that I propose to speak to you to-day.
I landed in Liverpool on a Saturday, and the
next day went with my companions to the service
of the Hope St. Chapel, one of the oldest and
largest of the Unitarian congregations of England,
formerly under the charge of Dr. Martineau. We
had hoped to find in the pulpit the minister of
the church, our friend, Mr. Williams, for so many
years my invaluable assistant here. He was absent
for the day, but his place was well filled by a gentleman who had, just now, left the Church of England for the greater freedom of our communion.
It was a pleasant thing for us to begin our experience of Europe with so grateful.an omen as the
union in the Lord's Supper with a large congregation of friends, of whom we knew no one by name,
but with whom we were perfectly at home.
On the afternoon of the same day, I was at the
chapel of the Liverpool Poor-house, - a city within
a city. In the very heart of Liverpool, here is a
settlement, enclosed in high brick walls, of 6,000
people. The chapel is sacred ground indeed, for




WORSHIP IN EUROPE.             5
it was the home of the ministry of Agnes Jones,
well known as one of the saints to many of you.
The service is that of the Church of England.
The next Sunday, in London, I heard Stopford
Brooke, one of the bravest and most eloquent of
the preachers of the Church of England, in his
masterly review of the life and character of Stuart
Mill. On the evening of the same day, I was one
of some 3,000 persons who joined in the majestic
" Nave Service," as it is called, in Westminster
Abbey. The immense building is all thrown open
to the throng, and the throng accepts the invitation. Of all services of religion in which I joined
in Europe, this was the most remarkable; and I
will speak of it in detail, in a moment.
Leaving England soon after, I had opportunities
on the continent of joining with Scotch Presbyterians in their service; with French Protestants in
theirs; again and again with the Roman Catholics
in theirs; with the scattered members of the Greek
Church in theirs. I met a little company of Transylvanian Unitarians at Pesth, and was at one with
them in the earnestness of prayer offered in the
musical language which I did not understand. I
witnessed the extraordinary service of the F8te
Dieu at Vienna, in which the Emperor of Austria
joins personally, with every high official of that
nation.




6          A SUMMER VA CATION.
On the other hand, side by side with Professor
Friedrich, —who will prove perhaps the Luther
of our day, -I was present in the service of utter
protest against Rome of the Reformed Catholics,
who call themselves the "Old Catholics," or the
"Pure Catholics."  Again at Zurich I heard
Lange, whose name is hardly known among us,
but who is called the most eloquent preacher in
Switzerland; and I can well believe that the praise
is deserved. I heard him called the "Theodore
Parker of Switzerland," and the vividness and
earnestness of his address were not unworthy of
that name. Once and again I joined in the worship of the Unitarian and Episcopal chapels; and
at last had an opportunity to hear Dr. Stanley
preach in Westminster Abbey.
Of all which I speak in such detail, not because
the detail is of interest or importance, but because
it illustrates the diversity of religious service in
our time, as the most intelligent people in the
world sustain it and carry it forward, and because
it shows how far my experience gives me any right
to illustrate from new observations my subject of
to-day, - the various methods of Christian worship. I think I have seen the best the Roman
Church can administer; certainly I have seen the
best of the Reformed Catholic Church; I am told
I have seen the most remarkable congregation of




WORSHIP IN EUROPE.              7
the German and the French Protestants; I believe
I have seen the most imposing service of the
Church of England. It is these four methods of
service, and the principles beneath them, that I
now propose to compare.
I. I speak of what is known as the Old Catholic service. This is the worship of those Catholics
who have broken from the Church of Rome, in
protest against the claim for infallibility of the
Pope. While they take the name of Old Catholics,
their movement is wholly new.
On a lovely summer morning in the city of
Munich, which may be called the centre of this
movement, I found with some difficulty the humble place of their worship. As if one had gone
from Boston to Grove Hall in Dorchester, and had
found there a little church, built long ago, and left
by some accident to any one who needed it, we
found the little Church of St. Nicolas, outside the
city of Munich, where the Old Catholics assembled. It would not hold more than two or three
hundred people in both its chapels, and it was
crowded full.
We had made a mistake in seeking it, so that
we were late at service. As I entered, I saw the
familiar altar, tabernacle, and gilded cross of the
Catholic ritual. A priest clothed in white silk,




8          A SUMMER VACATION.
with a gilded cross embroidered on his robe, was
on his knees, and a little boy with a white gown
behind him. The assembly, kneeling, held their
several books of devotion, and were silently reading their own prayers, just as they would read
them in any Roman service. But what I should
not have found there, and what arrested attention
first of all, was a simple German hymn, sung in a
loud voice with perfect distinctness by a singer in
the gallery above me, -a hymn of simple invocation to God, claiming his blessing on this meeting of his children. It was as the key-note of the
harmony of the worship of the people below. The
priest, upon his knees, was reading inaudibly the
Latin service of prayer which belonged to him
in the office of the day. The people, on their
knees, were reading inaudibly their several prayers
in the different books of devotion which the zeal
of the Catholic Church provides for its worshippers. And this sonorous, reverent, simple hymn,
verse after verse, seemed to hold the worship of
us all in harmony.
The office of the Mass followed, — so far as I
could see, with no variation from the office in the
Roman Catholic Church, but that when the priest
read Gospel, Psalm, or other Scriptures, he read the
Latin words, with no pretence that the people were
to hear. He lifted his open hand over the book,




WORSHIP IN EUROPE.             9
as if to show that he was reading, but he uttered
no sound. It was as much as to say, — what perhaps had been said, -" Let us silently unite in
the reading of God's word."  It seemed as if they
were resolved to sweep away all that they could
sweep away of worship or ritual in an unknown
tongue.
He elevated the Host, or held it before the
kneeling congregation, as any Catholic priest
would do. Then, when they and he prayed
together, they joined in the Lord's prayer in the
German language. They used, however, some of
the formulae, to which long usage had accustomed
them, of the Latin service-book, such as "Deus
Vobiscum," for " The Lord be with you," and
" Oremus," for " Let us pray."  Once and again,
as they read their separate devotions, the German
hymn by one single voice was sung, as at the beginning. And this service was all.
In an earlier service, an earnest sermon had
been preached, from the text, "The harvest is
great, but the laborers are few," on the demand
of our time for the simple truth of religion. But
in the service in which I joined there was no
sermon.
This simple service united a congregation of
people desperately in earnest. It was their sign
of protest against that church which in their coun1*




10         A SUMMER VACA TON.
try is the only exponent of religion. By joining
in it, they excommunicated themselves from her
offices of comfort and instruction. Their bodies
may not be buried in her consecrated grounds.
Their children may not be baptized in her baptism.
Their men and women may not be married by her
authority. They throw away, for the privilege of
such worship, all that prestige or fashion or habit
or authority can give them. It was the sense of
such sacrifice which made a service so simple to
be a service so grand.
The history of this protest is simple. Since the
Jesuit body was founded, three hundred and thirty
years ago, the Jesuit party in the Church of Rome
have sought for the closer centralization of its power.
We can conceive of a secret society existing in
America in Washington's time, which should steadily try to enlarge the President's power, and to
humiliate and reduce the power of the several
States. We can conceive such a society gaining
point after point in such centralization, till at the
end of three centuries they should enact in a great
council that no appeal should be taken from any
decision of the President in things political. Just
such a party has been the Jesuit Society in the
Church of Rome. And at last, in the General Council of 1870, they voted the "Infallibility of the
Pope," by which they mean that in things ecclesi



WORSHIP IN EUROPE.              11
astical no appeal shall be taken from his authority.
Every regular bishop of the Roman Church-more
than one thousand are they in all-has at last
yielded to pressure, and assented to this decree.
But many priests, many professors learned in the
history of the Church, and many, many laymen,
have protested. It is their protest which has set
on foot the Old Catholic worship which I have
tried to describe.
II. In utter contrast with this service of simplicity was the festival of the Fete Dieu which I
witnessed in Vienna. I dare not say I joined in it,
though I always try to join in faithful worship wherever I find it. In most Catholic countries this ceremony is one of the most brilliant of the calendar, that
to which public attention is most called; and in Vienna the dignity of the celebration is traditional.
The festival is devoted to the commemoration of
that article of the church which teaches that the
humanity of our Saviour is really and substantially
present in the host consecrated at the mass, and
preserved in the tabernacle at the altar. To this
ceremony, " Corpus Christi day," the " Day of the
Body of Christ," is consecrated.
At Vienna all business is set aside to make place
for it; certain streets are set apart for the great
ecclesiastical and military procession which honors




12          A SUMMER VACATION.
it. In these streets a footwalk of boards is laid for
the use of the procession.  At the cross streets
scaffolds of seats are erected for the accommodation
of those who are to see the spectacle. Every window which commands it is engaged long before the
sacred day.
At seven in the morning, the Emperor and all
the high officers of court, the imperial family and
all the organizations of the clergy, all charitable
associations and the Jlite corps of the army, render
themselves at the appointed stations for divine
service. When this is over, the great procession
is formed, under the most brilliant military escort
which can be selected from an army of eight hundred thousand men. The children of the orphan
asylums, the priests of every uniform, join in the
procession. Beginning with little boys who can
hardly walk, their order closes with venerable old
men - who from reason of age can hardly walk —
who hold one or another of the high ecclesiastical dignities. A moment more, and the Emperor
and his suite follow, like the others all on foot.
Behind are the various military and chivalric orders, in uniforms whose costly gorgeousness is, to
an American, wholly new and marvellous. Every
order of honor, gained in the field or in the court,
blazes in diamonds and emeralds on the breasts of
these noblemen as they go by. Priest, soldier,




WORSHIP IN EUROPE.            13
nobleman, and Emperor, - each man bears a long
lighted candle as he walks.
From the square in front of the great cathedral
church this procession moves. It makes four
pauses on its way, while in four public squares
the selected lessons from four gospels are read.
When the fourth gospel has been read the great
ceremony is at an end.
Like every other service of the Catholic Church,
it is a service which the clergy and their associates
perform, and where the common people, the laity,
look on.
There is nothing unkind in calling it a performance. It is a function, the fulfilling a duty by
officials. And a part of that duty is that the people,
as such, shall not join. This radical separation
between the people and their officers is essential
in the Roman Catholic system.
It was to me a sad commentary on all religious
rituals that, while I was in Austria and Hungary,
though I asked one and another person what this
ceremony represented or was for, no man whom I
asked, as it happened, could tell me. The explanation which I have given to you, -which is the true
one, — that it commemorates the doctrine of the
real presence of Christ's body in the sacrament,
was not known to one person with whom I met.
I learned it myself from books, long after I left




14         A S UM1MER VA CATION.
Vienna. And, as it happened, among all the
people who witnessed this ceremony, I met no
person, however accomplished otherwise, of any
nation, who knew what it was all for. A sad
enough commentary, I say, upon all observances
and forms.  So easily does the form become an
idol, a mere doll or image, —so easily does the
idea represented die out in careless forgetfulness.
I am glad that I have seen the Emperor of
Austria and the Archbishop of Vienna and the
Commander-in-chief of the army of Austria carry
lighted candles through the streets of her capital;
for I am sure that in the line of imposing pageantry
that church can never show me any ceremony more
brilliantly arranged.
I do not know what the priests who managed this
ceremony thought of it or said of it. I was told that
one-half the real estate of the city of Vienna is in
their hands; so large influence, at the least, have they
in its counsels. But I spoke with no man of that
country who did not take pains to tell me that this
was a relic of the past. I know not how many
people bade me observe that the Empress did not
appear in the ceremonial. I know not how many
persons criticised bitterly its cost to the state, at a
time of severe financial embarrassment. Nor were
these critics professed Protestants. It seemed as if




WORSHIP IN EUROPE.            15
all persons who met with strangers in Vienna were
anxious to persuade them that this ceremonial did
not represent the feeling of the Vienna of to-day.
III. Less than a month afterwards I was in the
city of Zurich. In many things Zurich reminded
me of our own city of Worcester, which my friend,
Mr. Frisbie Hoar, calls the model city of the world.
Zurich would challenge the statement, and with
some reason. Zurich is a town of some 50,000
people, given to manufacture and to education, as
Worcester is. It is a wide-awake town, which has
been under eager Protestant influence since the
Reformation began. For twelve years it was the
head-quarters of the reformer Zwingle, and they
show with great pride his autographs, his church
and pulpit, and other memorials of his ministry.
In a thousand ways it shows that intensity of life
which to radical Protestantism belongs. From
what I know to-day, I think I should recommend
any young man who wished to study the application of science in art abroad to go to the Technological College at Zurich. In this city there were
but 1,000 Roman Catholics in a population of fifty
times their number. And so infected were they
by the national life that, when the Edict of Infallibility was proclaimed three years ago, they as
a body deserted the Church of Rome, and allied




16         A SUMMER VACATION.
themselves to the Reform Catholic movement
which I have described.
I was in Zurich on Sunday, and, as I said, had
an opportunity to hear Lange preach, - the most
popular preacher in Switzerland. The church inside had a resemblance fairly ludicrous to the old
country meeting-house of a large old New England
town. I always thought that the folding seat in
the pew, which gave room to the worshipper to
stand in prayer, and which bad boys slammed
down too hard when prayer was done, was a
Yankee invention. But this also I found, hundreds of years old, in Switzerland. A large
congregation filled the church. What is very
unusual in Protestant or in Catholic Europe, at
least half this company were men. A part of a
hymn was sung by the whole congregation, not so
well as we here can sing our congregational hymn
when we are in the spirit of it, much better than
we do sing it when we do not care. The sermon
was from the text, " Every one that hath forsaken
houses, or brethren, or sisters, or father, or mother,
or wife, or children, or lands, for my name's sake,
shall receive a hundred-fold, and shall inherit everlasting life."
It was wholly extempore. They called it there
very radical. In some points you would have
called it so; in some points you would have said




WORSHIP IN EYROPE.            17
it was queerly old-fashioned. On the whole, the
doctrine did not seem to me as latitudinarian as
that which you are used to hear on Sundays. Nor
is this a matter of so much consequence. What
was of consequence -the only thing which is ever
of first-rate importance in preaching, - was that
the preacher was through and through in earnest,
- utterly and tremendously in earnest. He inspired the congregation, and carried them with him
from beginning to end. A short prayer after the
sermon, and the last half of the hymn of which
we had already used the beginning, and the service
was ended.
As we walked down the hill, two American
gentlemen with whom I was, who knew Germany
well, said to me: "Now you will go home and
think and say that this animated and excited service exhibits the spirit and eagerness of the Protestant church on the continent." They knew
this was the first Protestant city I had seen on the
continent. "Very well," I said, "is not this a fair
exhibition?" And I was told that it was quite
exceptional. I was told that all through Prussia
and Northern Germany, where the Reformation
won its first victories, and where the government
conducts the churches now, somewhat as with us
the government conducts the schools, the religious
service does not attract the people. I was told
B




18         A SUMMER VA CATION.
that the churches are empty, the preaching dull,
the service ghastly and unreal. I was told that
the spirit, enthusiasm, the large attendance, and
the close attention of the congregation which had
surrounded me, were due wholly to the fact that
Lange was accounted a brave man, ready to break
loose from  the traditions.  As a Zurich shopkeeper said, the people went to hear him, " because
Lange had something to say."
If then we took a lesson from that experience
only, it would be that eloquent preaching from the
lips of a man utterly in earnest is essential for the
interest in worship of a Protestant assembly. And
you will find a great many people who say that
thing. But that theory is all wrong. The welcome given to it is demoralizing to the church, for
it makes religious service dependent on eloquence,
which is only one sort of intellectual force. Now
religious service really has roots much deeper
down than any which are fed by the mere drippings of eloquence, be the speaker who you
please.
IV. Let me illustrate this by describing the occasion when I was one of three thousand people
who joined in the service of Westminster Abbey.
Every Sunday evening they throw open the
whole of that magnificent ancient church for wor



WORSHIP IN EUROPE.            19
ship. They crowd seats into every part of it from
which the pulpit can be seen, and, where there
are no seats, the people crowd in and stand. The
great organ of the Abbey is used, and the full
cathedral service with the antiphonal chant of the
English Church. From the great columns of the
church are hung great cards, on which is printed in
large letters the hymn which the people are to sing.
The service was the Evening Service of the
Church of England. I am not very fond of that
service. I agree entirely with those influential
men in her own communion who think it could be
greatly improved, made shorter and more flexible.
But none the less did I feel at once the grandeur
and the humility of that occasion, when three
thousand people joined together in the worship,joined personally in it, from the beginning to the
end. I say joined personally. I mean that to
each person, or for each person, the service was
intelligible, so that it was his own fault if he did
not join in it. It is not simply that three thousand people make the responses, though that is a
noble symbol of their union; but it is that the
belief is such and the language is such that three
thousand people can join in them. The priest is
again one of the people, offering prayer as one
of the people; no longer an intermediate officer,
as in the Roman Church, -an officer whom they




20         A SUMMER VACATION.
are to look upon offering prayer for them in some
language they cannot understand. The service is
their service, in which they join: it is not a spectacle on which they are invited to gaze. And I
will not pretend to describe the satisfaction of
joining in service so grand as that which such a
multitude renders in the English temple which
has most of historical interest of any temple for
men of our blood. Of course I could regret that
the conservatism of England holds back that worship to the forms established three centuries ago.
Yet, for all that, what man would throw away the
blessing -won by the blood and tears of three centuries ago, by martyrdom and agony -of praising
God in our own language, with our own prayers,
without a go-between, with one heart and with one
soul, with so many thousands of our fellow-men?
Of these personal experiences I must say no
more, perhaps have said too much already. Maybe
a traveller always finds what he looks for. I have
certainly found, in what I have seen of the Christian worship of the Old World, the illustration of
the principle on which we here are trying to conduct Christian worship in the New.
Not our experience only, but the experience of
the world, shows that worship, when rendered by
civilized and intelligent people, must keep pace in




WORSHIP IN EUROPE.             21
its methods and in its simplicity with their civilization and their intelligence. Woe to church or
nation which tries, with conscious effort, to keep
back its ritual to the sentiment or the intelligence
of centuries gone by I
The various experiments in worship will come
out in the confirmation of the old broad statement,
- old as eternity and broad as eternity, - that we
are to love the Lord our God with all our heart
and with all our mind, and with all our soul and
with all our strength.
With all our heart! Worship is matter of sentiment. There is an original instinct which compels men to seek God and to thank God. And
there are men who would make worship a matter
of sentiment alone. But worship is more than
a matter of sentiment.
We must so worship God as to show that we
love him with all our mind! Worship falls short
and fails, when it is satisfied with any set form
which is not large enough and elastic enough to
give fit place for to-day's noblest convictions, its
strangest discoveries, its newest deductions.
Then we must worship God so as to show that
we love him with all our souls! Whatever power
LIFE has is to be consecrated, as well as that sentimental yearning or that intellectual conviction.
Life, and life more abundantly, — life which feeds




22         A SUMMER VA CA TION.
itself from the fountain of life, — is to bring an
offering in worship, and to seek new life in worship.
So that those fail sadly whose worship shows only
that their hearts are right or their minds convinced.
And with all our strength we are to worship
God. Worship is not a way-side matter, a circumstance, an accident, to be resorted to on a holiday,
when there is no business or no amusement. Worship expresses man's relation to the God in whom
he lives, in whom he moves, in whom he has his
being. He is to gird himself for worship with
his very best. He is to offer the most careful, the
most thoughtful service. Let him never say that
because God is satisfied with the beggar's plaint,
he will be satisfied in his prosperity to offer the
beggar's offering. Let him never rear to Mammon,
to Mars, to Pallas, temples more grand than he
rears to the living God. Science, art, wealth, let
him consecrate them all. He is to worship God
with all his strength!
And he worships not as a slave, but as a child.
God's loving children come all together to " Our
Father." They come because they are glad to
come, not because they are forced to come. And
God comes to join them, because he is glad to
come, not because he has been bought to come.
The ritual which satisfies men must express this




WORSHIP IN EUROPE.             23
common birthright, in which they are "partakers
of the Divine nature."
I do not pretend to say how far the different
rituals I have described answered one or another
of these requisitions.
I will say this, that, of the Roman Church, at
the one extreme, the great mistake is that only
the priests are the worshippers, and that the
assembly of the people are only spectators. They
are even separated by high railings in some places
from the sacred few who are rendering homage.
In all churches they are separated by the use of a
language which they do not understand. And this
separation is intentional. On the theory of that
church, the priest bears the prayers of the people.
This worship may be hearty, or may not be: it is
not the worship of all the mind, of all the soul, or
all the strength. It is not intelligent worship, it
is not living worship, it is not strong.
At the opposite extreme is the hard dialectic,
the argument and instruction of the dogmatic
Protestant churches.  They say that men are
saved when they are convinced of a certain
dogma, and are burned in eternal fire if they
be not convinced. So when they meet, every
moment is spent on argument for conviction.
Worship almost dies out from such argumenta



24          A S UMMER VACATION.
tion. The service may be a service of the mind.
It does not show that men love God with all
their heart and all their soul and all their
strength.
It is our duty in this church, my friends, - let it
be our hope and prayer in this new winter, - that
we may escape both these errors. Let us all worship here, each for each, and each for all. Let us
join together,- men, women, and children,- in
one common offering. Let us bring here the heart's
gratitude for every blessing, the heart's agony in
every bereavement, the heart's yearning questioning in every doubt.
Let us bring here as well, and let us consecrate,
all study, all observation of nature; let us gain
the eternal blessing on our conversation, on music,
and all other fine arts, on our business and our
politics. Nothing shall be outside the range of
our worship. We will worship with all our
minds!
And for this we will offer not only David's devotions, but our own; we will speak not only the
Bible language, but the language of to-day. A
living service, and not a dead sacrifice, is what we
have to offer. We must worship with all our
souls!
And all this means and requires that worship,




WORSHIP IN EUROPE.             25
the love of God, and the constant recurrence to
God shall be central in all life. We will not buy
or sell without prayer. We will not eat or drink
without prayer.'We will not vote, or write, or
read, or go on a journey, without prayer. While
we bring every interest to God in prayer, we will
seek God's help for every duty. We will worship
with all our strength.
Oh! if we succeed in such high resolves, here
will be ritual such as no Ambrose or Gregory ever
set in order, such as no canons or orders of liturgy ever arranged. This will be the house of God
and the very gate of heaven.
2




II.
THE VIENNA EXHIBITION.
WHATEVER may be the historical origin of that
strange description of the dispersion of the races of
meni which we find in the book of Genesis, —
whether the narrative be the wreck of some poem
misunderstood, or the mythical relic of some bit of
history for ever unknown,- that dispersion, and
the diversity of men's languages and races are the
key to human history, until in the life of Jesus
Christ the world was made again. And, on the
other hand, from the time of Jesus Christ to this
hour, and to the end, the law of human history is
precisely reversed. The union of the races of men,
by processes over-riding and compelling the diversities of race and of language, is, from that moment,
the principle of human destiny. It is this distinction which makes the radical and absolute difference
between Ancient History and Modern History, -
between what we call the Old Covenant and what
we call the New Covenant, - between the Old
Testament and the New Testament. Separation




THE VIENNA EXHIBITION.            27
is the law of the one, union is the law of the
other.
" They were scattered abroad " is the motto of
the one:
" God hath made of one blood all nations of the
world " is the motto of the other.
Eternal war, or peace gained only by force of
arms, is the basis of the history of the first. Eternal peace - and this peace gained by mutual help,
mall helping man, and race helping race — is the
principle of the other. It strikes the key-note of
its victories.
There is, undoubtedly, a great deal of the Old
Life, or what was called life, left, mixed up in the
New World. There is a great deal of Fetichism
or idolatry in our customs, a great deal of heathenism in our law, a great deal of polytheism in our
theology and religion. For all that there is, side
by side with these, a great deal of Christianity.
What there is, works its victories from hour to
hour, and binds the nations closer. And it happens
sometimes that it makes a display so striking as to
compel attention, - a display indeed which plants
one more milestone on the highway of its progress.
Such a display has been the great International
Exhibition made this year at the city of Vienna, of




28         A SUMMER VACATION.
the results of the mechanics, inventions, fine
art, commerce, and the processes of education and
of social improvement in the world. Among the
great tournaments of our modern chivalry, of which
Prince Albert's Great Exhibition in 1851 was the
first, this is, for many reasons, the most remarkable.
It is, in the first place, remarkable that this exhibition took place when it did and where it did.
The empire of Austria has not been thought to be
the special champion of progress. Till a very late
period, the government of that empire has been
overawed by the Jesuit fraternity; a body of men
whose gigantic power has always been directed in
opposition to human progress, to true science, and
to the real happiness of men. The Austrian empire
has so lately emancipated itself from this control,
that the great Exhibition of this year will be looked
upon in history as the type or monument of its
emancipation. For the same reason, the city of
Vienna, the capital of what since Charlemagne's
day has been the "Eastern Realm" of Europe,
seems a strange place for one of the central gathering places of the world. " So much out of the way
you know:" this was the flippant remark which I
heard, since I came from Vienna, from one of the
thoughtless children of a conceited education. And
that flippant phrase expressed, I have no doubt,




THE VIENNA EXHIBITION.          29
the popular impression of the other careless people
of Europe and of America.
Now the truth is that the world is round; and if
every man, for his own purposes, is in the middle
of the world, -as in fact he is, — so is every other
man, for his purposes. If the Exhibition of Vienna
had only taught this truth to the jealousy of England, the vanity of France, the arrogance of Prussia, and the conceit of America, the lesson would
have been well worth the cost. The Pharisees of
Jerusalem had an old text in Ezekiel, from which
they proved that Jerusalem was the centre of the
world. There is a queer scrap of an Athenian
geographer, in which he says, it is clear that there
are no lands on the other side of the world, because Athens and Attica are not peopled, and why
should the gods make lands without population
when Attica is not yet full?  Rome had and
has her reasons for thinking that the threads and
reins of power must centre in Rome. London, as
she sees the wealth of the world flow through her
exchange, persuades herself that she is the central
ganglion of its circulation. And so, when you cross
the water, you and I know one city which calls
itself the metropolis of America; we know twenty
which prove on the map that they are at the territorial centre; and one whose good-natured self



30         A SUMIMER VA CATION.
esteem is such that her genial humorist says she is
at the " hub of the universe."
This list of centres is enough to show that there
is more than one centre. As we travel, the horizon
changes, the circle changes, and the centre changes.
The great Exhibition has taught the world something worth teaching, when it has shown that one
of these centres is Vienna.
These are the relations in which it is truly
central. In Christendom it is central between the
Roman Church and the Greek Church; which latter
Church we Western-bred people forget so often
when we speak of " Christendom." The Empire of
Russia; the new Kingdom of Greece; the Christians
of Wallachia, Bulgaria, Armenia, Syria, and other
Eastern countries whose names we hardly know,are represented in the Exhibition, as they were not,
and could not, be represented in London or in Paris
on similar occasions. The majority of the Christians of these countries belong to the Greek Church,
whose Christianity, if it can claim nothing else, can
claim to be the religion of the countries where the
early victories of Christianity were won.
Once more, Vienna is near enough the Mussulman countries to call in representatives from them.
The departments occupied by Turkey and by Egypt
were among the most remarkable parts of the Exhi



THE VIENNA EXHIBITION.          31
bition. You would see Turkish peasants, or lifelike images of them, as at work in their own
costumes, grasping their own weapons or their
own tools. Some of the darkest phrases in scripture
become clear as one sees how a sheik's horn is
exalted, or how a woman's face was veiled, or how
two women ground together in one mill. It is a
foolish habit of modern Christendom to forget Islam
and the Mussulman nations; but Vienna is so
near them that they are not forgotten there.
The very fact that Vienna was far east in Europe
gave it thus a certain facility in welcoming to its
great display contributions from what Europe calls
the Levant, or the region of the rising sun. In this
respect it is truly central.
I suppose that this good fortune suggested to
Baron Schwarz, the remarkable man who created
and controlled the Exhibition, the idea of making
it specially strong on its oriental side. Having
gained the co-operation of Turkey and Egypt, he
stretched his arms farther, and tried with success
for Japan, for India, and for China. The new-born
Japanese empire saw its great opportunity. The
sagacious ministers of that country, much wiser
than anybody we had here to attend to such affairs,
arranged a complete exhibition of the interior life
of Japan. You saw how a carpenter built, how a
fisherman handled his nets, how a schoolmaster




32         A SUMMER VACATION.
kept his school. You saw the interior of houses,
their furniture and architecture. You saw  the
various manufactures, and the methods of those
who made them. I am quite sure that many a
traveller visits the ports of Japan and comes away
ignorant of details of Japanese life, which could be
learned in this admirable exhibition. Indeed, I
believe that the Japanese department was the most
skilfully collected and arranged, for the purposes of
the Exhibition, of all the national departments. In
the shows of other nations, individuals sent the
articles which they wanted to advertise; but in
the Japanese display the government of Japan
responded to the government of Austria by sending
what tried to be a picture of the present social
position of Japan. The Chinese government made
a similar contribution, though by no means so carefully and scientifically arranged.
So far, then, as success goes, in bringing into Europe some adequate exhibition of the resources and
methods of the furthest East, and of the Eastern
nation least known, the Vienna Exhibition may
claim to have been central.
Of the whole Exhibition the most remarkable
feature, probably, to one who spent the summer
there, was the exhibition of men. All the races of
the world came to see; not emperors and kings
and the state alone, but leaders in art, in education,




THE VIENNA EXHIBITION.           33
and in industry. I met men who were quite sure
that the noblest result of the Exhibition would be
the agreement among inventors and jurists on the
principles of the international patent laws of the
world. And there was an eager body of men at
work, under the stimulus of countrymen of our
own, who were engaged in that difficult problem.
The interests of national education were in the
hands of eighty or ninety representatives of different nations, who had given to that subject especial
care. The department of fine arts, in itself a museum of very great value and importance, had been
collected with success not attained before, and, more
and more, I believe, attracted the interest of the
artists of Europe. Thus it happened that an intelligent visitor could not spend a day there without
finding some new man who was worth knowing.
And I am sure, that every day increased the
respect of the intelligent visitor for the other
countries of the world, and his sense of their importance to each other. "Let us have peace!"
This was the great lesson of the display. With a
century of peace, the world would learn that Italy
has no special privilege for art; England none for
machinery; France none for fashions of manufacture. It would learn that while each can learn
from others, each also has all original power within;
that God has made one blood all nations of the
2*               c




34         A SUMMER VACATION.
world to dwell therein. Better than this, - give
a hundred years of union, with Christian life and
Christian love, and by the experiments of each
nation each other would profit. The honesty of
England, the facility of France, the steadiness of
Germany, the grace of Italy, the fire of Hungary,
and the freedom of America, all would help each
other. "They help every one his neighbor, and
every one says to his brother, Be of good courage.
The carpenter encourages the goldsmith, and he
that smootheth with the hammer him that smiteth
upon the anvil."
I could not but observe, that while for the great
solemnity of Corpus Christi day, which I have
already tried to describe here, all business ceased,
and all other life gave way to it, this Exhibition of
the nations was open for its purposes through the
whole day, as if that pageantry were not going
forward; as if the Exhibition belonged to another
life, with which that ancient ceremony had no concern. And that day saw the largest assembly in
the palace of the Exhibition of all the days from
the beginning. Next to this day, Sundays were
the most attractive days.
This might mean nothing. But it is perfectly
true that it was not the Jesuit community nor the
Church of Rome which set in order the agencies




THE VIENN.A EXHIBITION.          35
which made possible these triumphs of the human
understanding, and the fancy of men. It was an
earlier and simpler Christianity. Yes! and it was
an earlier and simpler Christianity which made
possible the mutual dependence of race on race,
and nation on nation which is here illustrated.
The Christian religion, because it is the universal religion, undertakes from the beginning to
unite the races of mankind. The earliest words
speak of this union, -", Peace on earth; good-will
among men." We have traced, a hundred times,
the suggestion of this union in the gospels; Jesus
is born in an Asiatic state, which is under bondage
of a European power, and in the peril of his early
life he is carried into Africa. The Lord of the
three continents, -the very omens of his childhood
show that his life is to be tied to all. And so at
his death, - when Asiatic bigotry has accused, and
European tyranny has sentenced him, -it is on the
shoulders of an African that the cross is borne on
which he is to die. At the day of Pentecost, Asia,
Europe, and Africa are represented in the throng
which is addressed by the first preachers; and, as
soon as they go out, the first conversions recorded
are those of the European Cornelius, the Asiatic
Samaritans, and the African treasurer of the queen
of Ethiopia. The Gospel of Matthew is written in
Syriac, for Asiatics; the Gospel of Mark in Alexan



36         A SUMMER VACATION.
dria, the university city of northern Africa; the
Gospel of Luke, it is said, for special use in Rome,
the capital of Europe. Hints all are these, to which
hundreds more might be added, of the claim which
the new faith made to universal empire, even when
it was in its cradle. And that claim has never for
an instant been abandoned.
It requires only the most elementary study of
history to know what was the leaven in the disorganized masses of the world, which as it fermented
gave to them harmony, symmetry, shape, and order.
It was the work of brave men and women who
obeyed the great injunction: " They went out into
all the world determined to preach the gospel to
every creature." The new life went from the Mediterranean out into the dark forests of the North 
and in their turn the dark forests of the North sent
back a stronger and purer race of men to displace
the worn-out tribes of the Mediterranean. The
work of the Christian missions, - of men who were
ignorant, if you please, of modern science, but who
were faithful to an idea-that work organized
modern Europe, and made possible the interchange
of men, of manufacture, of literature, of mutual
help, which is the commerce of to-day. And that
work, which made Europe Europe, is going on this
day in the out-lying continents of the world. I
believe that the missions of to-day conceal men




THE VIENNA EXHIBITION.          37
and women among their workers who are doing
for the future of Asia and of Africa just what the
great missionaries of history did for northern and
western Europe. It is easy to point out mistakes
in modern missions. I suppose it is as true now as
it was in the beginning, that not many learned are
called to the execution of the work they have in
hand. But I listen with awe and reverence to a
statement so confidently made as. that which was
made by Dr. Nathaniel Clark last year, after his
review of the missionary work of our century: " If
you will give us another half-century of such blundering, said he, in 1922 the Bible shall be in the
easy command of every human being in this world,
in his own language." To have the Bible is not to
have every thing. But the agencies that carry
the Bible there will carry a great deal more.
They are not to be spoken of in any criticism, as if
the Church had abated one whit from the spirit
or the energy of the missionary zeal of the days
of Gregory or of Bernard.
Meanwhile, the missionary zeal has created and
rendered possible other agencies for the bringing
in of the kingdom of God, of which Paul and Barnabas and Thomas, and the other missionaries of
the beginning, knew nothing.
It is this body of agencies which is so magnificently illustrated in the Exhibition at Vienna.




38         A SUMMER VACATION.
When your Christian missionary lands at New
Zealand or in Greenland, it is not the Bible that he
carries with him which commands respect, it is the
signs and wonders which he has at his command.
The gun with which he kills his game, the iron
harpoon and lance with which he strikes the seal,
these are his credentials. The men who make these
things must be superior men, and must have the
superior secrets. The savage leaps to that correct
conclusion by a very short logic. In one word, that
conclusion is this, " The men who work these wonders have the true idea." For the savage knows,
what every one knows who is not a fool, that it is
the idea, it is the Spiritual Principle which gives
life and victory.
That same lesson is repeated when a missionary in
Pontus or Phrygia or Pamphylia runs her Wheeler
and Wilson machine in presence of the wondering
suite of the Pacha of the province. There is not one
of those officers but asks himself, " Why is it that
Christendom sends to us these marvels? Why does
not Islam produce them? What is the blight on Ispahan and Bagdad, and Cairo and Stamboul? " One
of our own writers on political economy has said
truly, that the importation of a bale of long-cloths
into Russia was the introduction of a missionary as
dangerous to the Emperor as the introduction of a
volume of Tom Paine's Rights of Man. There is




THE VIENNA EXHIBITIOAN.        39
no doubt of it. The bale of sheetings or shirtings,
the sewing-machine, the mower and the reaper,
whatever tends to lift dull labor into cheerful
work, to make man less a brute and more a child
of a creating God, -all these importations are so
many Christian missions, for they all tend to make
men live more by the idea, and for it, more by and
for faith, which is the evidence of things unseen.
It is such missions as these, supplementary to
the spoken Word, and making for it its miracles of
illustration, which are at this day giving to Christendom its victories the world over. The noble
merchant, the cunning inventor, the patient machinist builds better than he knows. The man
who makes two blades of grass grow where one
grew before, is the man who to-day breaks the loaf
of bread, and the small fishes, which the fisher-boy
has brought so that the multitude may be fed. The
man who opens a highway over mountain or desert
says to whole nations that have been paralyzed,
" Take up your bed and walk."  " Greater things
than these shall ye do! " It is not in vain that
such wonders as these are wrought before the
nations. It is not in vain that in these great
solemnities of the nations they are exhibited. The
work of Babel is undone; and the scattered peoples,
speaking a thousand languages, find that they are
of one blood, children of one God, and, by a har



40         A SUMMER VACATION.
mony which is irresistible, that they are to be
drawn together.
Let us never take the conceit that such missionary
work as this, for the union of the world, is lesser
work than the spoken word of prophet or of apostle.
There are diversities of gifts, but the same spirit.
It may be that it is the special province of us NewEnglanders, to subdue the world to God, by such
work of our right hands, rather than by the word
of prophecy. It may be that you young men of
this generation are to continue the work of your
fathers, when'" they vexed each ocean with their
fisheries," when they lighted the first fires of civilization beyond the mountains; when they taught
the southerner how to harvest his cotton; when
they launched the first steamboat on the Ohio, and
when their pilots on the north-western coast showed
the hidden channels to the Russian explorers. If
that is the province which God assigns to you
boys, see that you are worthy of such great assignment, and that in that province you do your work
well. The cloth rightly woven, the file truly cut,
the oil perfectly clarified, the ship wisely modelled,
nay, the rivet precisely turned, —these also are
Christian missionaries, and have their divine worth,
like the words of apostleship; these also carry the
life of light over the world.




THE VIENNA EXHIBITIOTN.          41
In tfhe whole history of this church of ours, it
has so happened that no one of its young men has
ever entered into the Christian pulpit, into what
men call the Christian ministry. We send our
boys and our girls to every land, on every
duty but this duty. They are mechanics; they are
teachers; they are merchants; they are sailors;
they are physicians; they are naturalists; they
are lawyers; but they are not preachers. Very
well. So they carry with them, whether in their
file-cutting or in their heaving of the log, the
eternal truth; so they make the Spirit of God
evident to those with whom they have to do, - they
also are in the noblest apostleship. I do not know
what region of the world is not the better for the
presence of these missionaries of ours. When I
looked my last, a few days ago, on the face of one
of the oldest members of this congregation, who
had carried his manly-honor into the dealings of a
life in the China trade; when I reflected on the
steadfast lessons of integrity and courage which
that man had taught for a quarter century there, —
I could not ask for grander ministry. It is for you,
boys and girls, it is for you, young men and women,
to pledge yourselves, this very minute, before your
God, to like apostleship in this next half-century
which is before you. This church perhaps is not to
send out its preachers, its Eliots, its Brainerds, its




42          A SUMMER VACATION.
Judsons. Very well: let it send out its Christian
school-mistresses and school-masters, its Christian
builders and mechanics, its Christian merchants
and seamen, its Christian naturalists, artists, bankers, engineers, statesmen, and lawyers. Let it send
out its Roscoes, its Lawrences, its Nightingales, its
Arnolds. There are more than one hundred and
twenty of us, and we have not to hide our gospel
in upper chambers, as had the hundred and twenty
who began. With the work of our hands, and the
patient travel of our feet, and the tenderness of
our hearts, as well as with the eloquence of the
tongue, it - is ours to go out into all the world
and proclaim the gospel of God's Son to every
creature.




III.
PILGRIMAGES.
FrVE hundred men, women, and children, headed
by the nobleman of oldest title in England, have
made a pilgrimage since this month began, from
the city of London to the sacred village in France
where a sick girl saw the vision of the Sacred
Heart, as if that place were more sacred than the
palace or the hovel of their homes. Yet the
Saviour, whom these people acknowledge, says to
them, " The kingdom of God is within you."
And God's kingdom, remember, is God's home.
God's home is within you! Yet, for all that,
Christendom sees to-day a million discontented
hearts, a million lives of men and women who are
jealous, surly, all cast down, because they cannot
come here and be happy, or go there and be happy,
as Lady Jane is happy, or as the Baron of Weissnicht-Wo is happy, or as Tom or Dick are happy.
When I measure my place against any other man's
place, jealous of the society or companionship
which he enjoys, it is because I do not know, or




44         A SUMMER VA CATION.
do not understand that the kingdom of God is
within me.
"The kingdom of God is within me!"  And
Christendom has been proclaiming it every day
since Jesus proclaimed it. And he proclaimed it,
as it would seem, a hundred times every day in
his short life. It was, in fact, the only thing he
did proclaim.  "Neither shall ye say, Lo here,
nor Lo there." Christendom proclaims that also!
If only Christendom could manage to live up to
the proclamation. Yet when it comes to that,,
why, every Cardinal wants to reign in the Vatican,
and I am afraid that most bishops would be glad to
be cardinals, and that most priests would gladly
be bishops; the sailor would be a merchant, as
Horace says, and the merchant would be a soldier,
and the soldier would be a sailor. The place
where a man is seems still to him the wrong place.
And yet it is the home of the living God; the
kingdom of God. That kingdom of God is within
you!
I can understand how it is that a savage, living
in fight with hunger, with cold, or with savage
men, should believe that the kingdom of God is
far away from this earth, and that this earth is the
kingdom of devils; of the fiends of war, of hunger,
of cold, or of fire. I understand why he places




PIL GRIMA GES.            45
Olympus, or the home of God, far beyond the
clouds, where all is serene; or far beneath, in Elysium, where this clamor and havoc rouse no echo.
And I have read enough of Mahomet's Bible, of:he Koran, to know that there are descriptions,.ighly wrought indeed, of a certain heaven beyondthis world, bright with jewels and flowers, where is
enough to eat and drink, and that of the choicest;
into which heaven the evils of this world do not
enter. I can understand how a man whose religion
has been forced upon him in the forms of that
book, how an Islamite, thinks he must die out of
this world to enter into the kingdom of God. But
I find, nearer home, other men and women who
believe, or say they believe, the same thing. I
find the teachers and books of Christendom teaching the same thing.  There are hymns in this
hymn-book, which seem to mean nothing, unless
they mean that God's special kingdom is somewhere outside this world, and that his control of
this world is much more limited, as it were, spasmodic and secondary. Why! it is only within the
last week that I have heard of a lovely friend of
mine who is putting off this mortal and putting on
immortality, who almost every day is harassed by,
one false comforter or another, who comes to visit
her, with this conviction that she is going to enter
God's kingdom when she dies, in some different




46         A SUMMER VACATION.
sense and manner from that in which you and I
will enter it, when we wake from sleep to-morrow.
They come to tell her to get ready to go, to get
ready for what they call " the change," as if she
could be ready to go, unless she were ready to stay!
Thank God, she knows what they do not seem to
know, that when people say, "Go here or go
there," she is not to heed them. She knows what
they do not seem to know, that the kingdom  of
God is within her. Here is her King, and here is
his heaven. He cannot be parted from her but by
her rebellion.
And this is no infrequent blunder in Christendom. To believe in God, or to rely on God, is the
first necessity of life. Then to believe in God's
kingdom; to see, were it only in the glory of midnight, or in the cadence of the sea, or in the perfume of flowers, that God rules; that all this
wonderful symmetry and harmony and rhythm and
order are his rule, and his kingdom: this also seems
of course. One cannot, if he thinks, if he looks
up or looks round, if he looks outside himself,
— he cannot but know there is such a kingdom.
Well! in the midst of passion, of lust unsatisfied,
of wild desire ungratified, or of a boy's ambitions
defeated, some child of God, just starting on his
manhood, sees that God has such an order, suebh a
kingdom. He sees that there are systems in which




PIL G RIMA G GES.         47
God is Ruler.  And so, in some blessed reaction
from lust; in some happy harmony of his being; in
the luxurious omnipotence of youth, when every
sense and pulse are in health and order, when
every throb of the brain, and every thrill of the
nerve, and every beat of the heart, are pure and
right and in sympathy, he cries out within himself,
because he is a child of God, "I also will live in
God's kingdom."  "I will serve devils no longer.
I will serve lust no longer. I will worship myself
no longer. I live with God and for God. God's
child am I? Then I seek my Father, and henceforth I am in allegiance." And then, because he
is modest, because he supposes that older men
know what he does not know, that centuries must
have told something about G4od which he cannot
see with a boy's insight, nor fathom with a boy's
understanding; then he asks what he is to do, how
he is to enrol himself in the army, how he is to be
a fellow-laborer together with God, how he is to
partake of God's nature, how he is to live in God's
kingdom. And they tell him, that if he will believe thus and so, and worship here and there, and
do this and that, that, by and by, when he is threescore and ten, or by reason of strength is fourscore,
then, when he shall be lucky enough at last to die
out of a world, which they tell him is a vale of
misery and away from God,




48         A SUMMER VACATION.
" Where storm after storm rises dark o'er the way,"
they tell him, that then, if the eager love of God
which elevates him now has not all paled out in
such black wading in the slough of despond which
they call mortal life, that then, because he has
bought the ticket, he shall enter the kingdom of
heaven.
There was a young man, who was more fortunate. He had, it is true, been bred in this
Jewish fancy, and he came running down the road
one day, to ask the Master of Life, " What shall I
do, that I may inherit eternal life." And the
Master said to him what he says to you and me,
that this kingdom is no kingdom of the future,
but the kingdom of this moment. It is here. " If
you will enter into life now," he said, " keep the
commandments now. lFollow me now. Why,'The kingdom of God is within you!' "
I find also that men suppose that the kingdom of
God requires a great deal of their machinery, or
what I may call their scaffolding. King William
the Fourth wanted once, in a very eager mood, to
go down to dissolve parliament.  "But your
Majesty cannot go," said one of the court officers.
"I cannot go? Why? " said the sailor king. " Because we cannot find the Master of the Horse, and
the state carriages cannot be got ready." The delay of that courtier illustrates the sort of hamper




PILGRIMAGES.               49
and.friction that comes in between people really
eager to enter the kingdom, and their success.
Somebody wants them to go in a court carriage
into God's kingdom. The lesson to be taught to
such somebodies is the lesson King William taught
that courtier. " Is there no carriage of state?
Then call a cab!"  There is always a cab ready,
or let man or woman go afoot! The king won the
hearty sympathy of England when he said this.
And the lesson goes deeper than the dissolution of
a parliament or the passage of a reform bill!
I remember when I made my first visit in South
Carolina, I was talking to a Christian woman about
the curse and sin of slavery. "Oh! I would so
gladly see it at an end," she said, " if we could only
organize all South Carolina into one great phalanx
after the fashion of Fourier." She was willing to
give her assent to the kingdom of God, with a
condition precedent which was absolutely impossible, and which she knew was absolutely impossible. Afterwards, in the same history, some of us
thought, what proved true, that the turning crisis
of slavery or liberty in this country required the
immediate pouring into Kansas of northern emigrants. To send five thousand men there in one
summer seemed a prime necessity. I remember
that great effort was made to establish an emigrant
office in the city of New York with this aim.
3               D




50          A SUMMER VACATION.
And when I asked one day how the agent was succeeding, I was told that, at the last accounts, he
was discussing with a paper-hanger what was the
proper tint of paper to be put on the wall of the
company's office in Broadway. He thought that
slavery could not be checked in Kansas unless his
paper-hangings harmonized with his carpet. Well,
those are all instances, of which there are thousands all the time, in matters of formal or theological religion, and in matters of practical or informal
religion. The false notion involved leads up to the
pretension of the Catholic Church, that I cannot
enter the kingdom of heaven unless I take the
direction of a father confessor, who has been ordained by a bishop, who has been consecrated by a
pope, who has been chosen by cardinals, who were
named by other popes, who were chosen by other
cardinals, so that they are the legitimate successors to St. Peter.
That noble philanthropist, Robert Owen, of New
Lanark, established in that place a factory village,
so remarkable for its contrast with the usual
wretchedness and squalor of such places in Scotland, that it was one of the wonders of the world.
There were infant schools, and places to play, for
the children; there were nurses for the sick; there
were cqncerts and theatres and lectures for entertainment; reading-rooms and libraries, and every



PILGRIMAGES.              51
body was prosperous, and everybody seemed happy.
"This is very like the kingdom of God," people
said; and it was a step that way,- a very distinct
step that way? And why was it a step that way?
Why, because here was one large-hearted, largeheaded, full-handed child of God, who did not
care about himself, but who cared for the rest.
The kingdom of God was in his heart, and so God
ruled in the village which was his home. But he
himself even did not understand this. I do not
think he understood to the day of his death that
it was the infinite Spirit of Love, what the Bible
calls the Holy Spirit, which directed those victories. He really thought that if the world could
be divided off into sections as large as New Lanark,
of sixteen hundred people each, and each had its
infant school, and sanitarium, and day schools, and
library and reading-room; its nurses, its doctors,
and its teachers; if all the machinery of New
Lanark were supplied, - that the cheerfulness and
prosperity of New Lanark would appear the world
over.
And it was his constant disappointment that
the world would not try the experiment.  But
the world had tried the experiment and knew what
it was worth. Lecture-rooms enough in Boston
to-day, school-rooms and libraries enough, nurses
and teachers and doct.ors enough, machinery enough




52          A SUMMER VACATION.
of all kinds; but the machinery does not make the
reign of God, — the kingdom of God. It is only
the present Spirit of God which reigns in the kingdom of God; and that Spirit is not in this piece
of machinery nor in that piece,- it is not in New
Lanark any more than it was in Gerizim.  The
kingdom of God is within you.
Do you remember the story of Rabia's pilgrimage to Mecca? Rabia joined in the caravan of
pilgrims.  She crossed the sea; she crossed the
desert. Night brightened into day and day faded
into night forty, fifty, sixty times; until at last
they came, with crowds of other worshippers, to
the sacred city. And there Rabia bent in worship
at the shrine, to learn what the Samaritan woman
learned beneath the shadow of Gerizim, " Neither
in this city, nor yet at Jerusalem, shall ye worship
the Father." And Rabia rose, and returned wiser
to her home, saying, -
"Thou fool to tread the desert road,
To toss upon the dreary sea,
To come so far to seek thy God,
Who always was so near to thee."
I say all this now, because so many of us have
come back from trying new experiments of life,
and have just now to return to the old homes, and
to see what new experiments we can try in them.
I have seen how people live in Liverpool and




PIL GRIMA GES.            53
London, in Paris and Brussels, in Frankfort and
Munich and Vienna and Pesth, in Zurich and on
the high pastures of Switzerland. You have seen
how people live in Swampscott and Pigeon Cove,
and Nantucket and Newport; how they live in
Woodstock, at Thornton and Bethlehem, at Watkin's Glen and Saratoga; how they live in Chicago
and San Francisco and Sceattle. We have taken
accounts of the methods of half of the world.
Now, there are two ways in which this account
may be used.  We may, on the one hand, permit the splendor of other homes to make our
homes seem squalid; or we may bring all their
grandeur and freshness, all their peculiar charm
and glory, into ours. I knew a man who never
enjoyed his own little greenhouse after he had
seen the wonder of the (ern-houses and palmhouses of Kew; and I know a woman who -never
sees fern-house or palm-house, never a gentian on
the Alps or a lichen in Woodstock, but her own
parlor is the prettier for some conquest of the laws
of growth which she has made, and her own life
the happier with what Mr. Choate calls, " a reflex
and peculiar glory."
It is wholly in our power to bring back from
garden, museum, palace, wilderness, sea surf, or
mountain prospect, new life for our lives, new
glory for our homes, because those homes are the




54         A SUMMER VA CA TION.
very kingdom of the living God when we choose
to obey and enter into allegiance. -I only care
for one illustration of this to-day.  Travel is
useless unless it teaches the lesson of that' illustration.  A  vacation is worse than dangerous
unless, when it is over, we show that we have
learned it.
Robert Owen, or any man like Robert Owen,
who thinks that- the kingdom of heaven needs
scaffolding or machinery, is quite wrong. It needs
something; but it needs no more than God puts
within the reach of the humblest day-laborer.
Machinery, scaffolding, gate of entrance, and infusing spirit are at every man's command, if he
will. The most ignorant man, the most stupid,
the poorest, may build this palace, so much nobler
than Aladdin's, if he will; may enter it and dwell
there. Here is the secret: " Where two or three
are gathered together in my name, I am in the
midst of you." That is a metaphor, of course;
but it is a metaphor which means that two or three
so assembled might expect, and should enjoy, all
that two or three of them would enjoy, if in their
evening bivouac, or at their fisher's home, the
Saviour himself came in, joined in their cheerfulness, solved their doubts, strengthened resolution,
and quickened life. Such two or three, joined
together so, find out what the kingdom of God is,




PILGRIMAGES.              55
and that it is not far away. They find out that
the kingdom of God is within them.
We expect to find heaven, or the kingdom of
God, in another world after we die. Reverently I
hope that we shall. I believe that we shall. We
expect that, as the world advances after one millennium or more; after the killing out of this pestilence; after the abatenient of that cruelty; after
the unlearning, by hard remedies, of such habits as
tyranny, and priestcraft and avarice, and the
methods of demagogues, the reign of Christ will
come over this world, and the kingdom of heaven
will be here. Reverently and bravely let us hold
to that hope, and do our best to make it good.
But do not let us be satisfied with these hopes.
When we pray " Thy kingdom come. Thy will be
done on earth as it is in heaven," we are not to
wait for any such millennium's end, or any such
heaven after death, for the answer to our prayer.
That prayer is answered in every happy and true
home where two or three of us are together in a
Saviour's spirit. Answered completely and brimful! Heaven has no nobler gift. It has no more
perfect delights. It has no closer walk with God.
You made your pilgrimage to Mecca. You fell on
your face on the desert, morning, noon, and night.
But never was God any nearer to you than when
you took your little boy upon your knee, and heard




56          A SBUMMER VACATION.
his long story through from the beginning to the
end, shared his baby triumph completely, and let
him feel to the very bottom the glory and perfectness of a father's love. You went to the chapel
of the Vatican, and you were lost in the exquisite
raptures of the Miserere. But Vatican and Miserere have no raptures for you sweeter nor purer
than the joy of uniting with your children, as young
as they are, in their evening amusements, if you so
join and inspirit them, that they are all glorified to
them because you share them. And all this is no
out-of-the-way accident. It is not the entertainment of a vacation week, or of a day or two. It
is what it is: it renews itself with a charm never
twice the same, because it is a part of God's kingdom, and not a plan of man's devising. It is love
such as God's love. It is life, quickened and made
abundant by the eternal elixir. So is it that it
does not weary, that it is always new, because
simply it is always a part of God's own eternal
plan for his children. Or, more simply, say, because God is in the midst of you, enjoying your
joy, and making your pleasure possible.
To learn that there is no place to God, or that
in all places we may have his companionship, this
is the first lesson of travel or of adventure. To
come home, knowing what home is, his home
as much as ours, — this, of such adventure, is




PIL GRILMA GES.             57
the consecration; a consecration and a lesson, I
think, not unneedful in the habits of our time.
The care of business, or the demands of evening society, separate fathers and mothers from
sons and daughters. A very foolish and provincial custom makes one party up of young
people and another of old people, But good
society, the most amusing and instructive society, only exists, as God made it, where the young
and the old, the graver and the gayer, meet
together. I say, I think the habits of separation
which sent a man to his office every evening, which
kept the children by themselves for fear they
should disturb their father, all need to be consecrated and modified. A father is the best teacher
to his girls. A mother is the best teacher to her
boys. The boys and the girls are the best companions to their fathers and their mothers, and their
fathers and mothers are the best companions to
the boys and girls. Home, built up on the central
principle which has disclosed these axioms, has
capacities for amusement, for relaxation, for cheerfulness, for reasonable instruction which are
nowhere else: it is indeed alive with the infinite
Spirit, and glows with infinite love. Such homes,
thus inspired, will give to us what we have not yet
discovered in any circle of wealth, of fashion, or of
culture, — what we rightly call "good society."




58         A S UMMER VACATION.
For good society is the society where each lives in
the other's life, gives to each, and gains from each.
It is a part of the kingdom of heaven.
That kingdom is open to all of us, whether we
live in a tenement on the seventh floor or in a palace. The rooms are nothing. The inmates are all
irt all. Let them be gathered, though there are
only two or three, so that they dare say they meet
"in a Saviour's name;" let them meet as he met
with John, the beloved disciple, and in that pure
companionship, lo the presence of the Father also;
his inspiration, his strength; and courage and cheerfulness which he alone can give. The joy of abundant life is there: the heartiness of daily victory.
For the kingdom of God is within you.




IV.
OPEN AIR ANI THE ARYAN VIRTUES.
IF a great Christian prophet, wholly alive with
the new life, came upon a colony of Benedictine
monks, all at work from dawn to midnight studying the Scripture, copying it for posterity, and
writing notes upon it, he would say to them: " Up
and away. Leave this cloistered darkness. Come
out on this hill-side. Thank God for the blue sky
and the bright sun."  And he would bid them
from day to day, put plough into the ground and
harrow after the ploughing; plant seed, and gather
harvest. He wouldbid them fish in the rivers and
hunt in the forests. In whatever way, he would
break up their ascetic confinement, and bid them
turn for so many hours of every day, from their
study of written Scripture to the sight of God
in his larger world.
Suppose the same prophet suddenly landed on
an island of the South Seas, too small for war, and
ignorant of all the devices of the civilized world.




60         A SUMMER VACATION.
He finds a simple people, living on the spontaneous
gifts of the earth; the cocoa-nut, the taro, and other
roots and fruits, are enough for them. They live
under the open sun. They bathe for hours in the
water. They are passionately fond of flowers. In
their dances. they are crowned with them, and at
their feasts the table blazes with them. The word
1" labor " is unknown to them. The idea of mutual
sacrifice is hardly known. And this prophet finds
them intellectually asleep, nay, almost morally
asleep. They enjoy physical life, and that is all.
To such a company of men and women he would
certainly read, from his Bible, of higher life than
theirs, and nobler aims. He would interest them
in this marvellous machinery of letters, by which
the highest and best of one age and country take
hold even of the most degraded and weakest of
other ages and other countries. He would use
such power as a Christian training and a Christian
civilization had given him, power which they
would certainly respect, till he had inoculated
them also with an enthusiasm for books and letters.
Even this would only be the machinery by which
he would quicken them with new ideas, -ideas of
spirit, principle, duty, and worship which they had
never had before. And, in one word, he would
consider himself faithless until he succeeded in
quickening these simple children of out-door habits,




OPEN AIR AND ARYAN VIRTUES.    61
with some measure of the very life which had sent
all his Benedictines into their cloisters. And he
would pray, and work, and expect that such life
would result in a change of habits, which should
make these men and women considerate and philosophical, no longer mere slaves of the impulse of
the moment, but ready and able to govern themselves by law.
The prophet would be conscious all the time,
that in each case his practice and his preaching
were, in external form, precisely the reverse of
what they were in the other.
In both cases, of course, however, his object
would be the same. It would be the great object
which the church ought always to hold in mind,
and every preacher of the church,-to present
every one as a perfect man; the whole spirit and
soul and body preserved blameless, "according
to the measure of the stature of the fulness of
Christ."
The contrast between such habits of life is very
much the contrast which St. Paul himself had to
see once and again, as he passed from Jewish precision as to texts and laws, into the license of such
European races as the Gauls who had taken root
in Galatia, or the sensual Greeks whom he found




62          A SUMMER VACATION.
when he had crossed into Europe. It was to such
people that he said, "The flesh lusteth against
the spirit, and the spirit against the flesh." His
Master, even in the crisis of his life, had contrasted
flesh and spirit, to ask the three Jews to gain
more physical power. "The spirit is willing," he
had said to them, " but the flesh is weak." He had
intimated that a life in which a man could keep
awake when he was on the watch was better than
a life where even an affectionate disciple slept at
his post. He would have been glad if Peter and
James and John had more bodily strength; if
their bodies had been strong enough to do what
their spirits devised. But with Paul all is different. Paul, coming up to these wild nature-worshippers in Galatia, finds only too much physical
life. It amounts even to lust or license; and he
uses just the counter words, "The flesh lusteth
against the spirit, and the spirit against the flesh,
and these are contrary the one to the other, so that
ye cannot do the things that ye would." And so, in
every address of his to the Greek, who was of temperament a slave of external nature, or to the
Roman, who, from the habit of centuries, believed
first in force, and had little faith beside, the steady
effort of the great apostle is to bring in Law, to
bring in ideas, and by the spirit, and the new
strength of the spirit, to enlarge and improve




OPEN AIR AND ARYAN VIRTUES.    63
what I had almost called the brute life of those
who were governed by the impulse of the nature
which was around them. And I may say, very
simply, that substantially the same work has been
the work of the church from his day to ours.
This contrast between the Jewish teachers of
Europe and the natural drift of the European races
is so strong, that the habit has grown up of calling
the races allied to the Jews the religious races of
the world, and of saying that all our religions are
of foreign origin. And so, in the various scepticisms of our time, quite a prominent place may be
given to the notion, that all worship, thanksgiving, right and wrong, - are well enough for a halfbarbarous Semitic race, shut up in their deserts and
studying their astronomy; but that really we proud
Europeans -" Indo-Europeans " or " Aryans, "
whichever name may be most in fashion — need
not trouble ourselves with such local superstitions.
Now it is perfectly true that the historical origin
of Judaism, of Christianity, and of Mahometanism, the three religions with which we have had
most to do, has been among these men of the races
allied to the Hebrews. That fact is too striking
not to challenge attention. It is from the observation of that fact that there springs a scepticism
which sweeps so far.
But, to that scepticism the immediate reply is




64          A SUMMER VACATION.
here, - that while Judaism  and Mahometanism,
which are in strictness but two types of the same
system, belong in the race which sways the Arabian
peninsula, and have never found energetic apostles
outside that race, the Christian life instantly
passed outside those narrow boundaries, and addressed all sorts and conditions of men. And it is
interesting to see that in the beginning it did not
prosper in Jerusalem. It sought the wider range
of the cosmopolitan cities of Antioch, Alexandria,
Corinth, and Rome. It throve in the hands of a
man like Paul, who was not afraid of Galatian and
Greek, — who saw the charm and value of their
flesh-born religion and their love of nature. He
did but repeat the habit of his Master, who addressed all his critical instructions to outsiders or
outcasts, - Samaritans, Roman centurions, Edomite prince, Syrophcenician beggar, settlers at Cesarea, Greeks who had come to the feast, - as if to
show in Judaea itself that his work was outside
Judaea. Christianity does not show itself as Christianity till we see that it is more than idealism, more
than ascetic spiritualism, — that it is rather the
only law in which is a union of bodily life, mental
life, and spiritual life. It is the life in which the
flesh and the spirit are for the first time balanced
against each other. It is the life in which the flesh
does not any longer lust against the spirit, and in




OPEN AIR AND ARYAN VIRTUES.    65
which the spirit does not lust against the flesh. It
is the life in which the spirit is willing and the
flesh is strong; in which the flesh is willing and
the spirit is strong. It is not the life which a
Greek would describe of a Hercules of many
labors, —strong to act and patient to endure,but so stupid that any Proteus could outwit him
or any Dejanira ensnare him; but, on the other
hand, is not a life such as one of the writers in the
Apocrypha would describe of some God in a heaven
of heavens, of a heaven above the heavens, — ignorant of human passion, and unable to walk in
human pathways. Rather is it the life which in
the effort of human strength shows the divine
omnipotence. It is the life in which every muscular struggle becomes divine, and every mental
conception. It is the life of man, the child of God,
or the life of God in man.
I do not see any objection to the familiar statement, that the spiritual conceptions of an unseen
God, of an infinite heaven, of eternal law, are what
men call Asiatic or Semitic; nor to the other statement, that the sense of beauty, the love of nature,
the out-door passion for stars and woods, for bathing
in the sea and hunting on the land, for fruit and
flowers, and in general for food, is European, or, as
they say, Aryan or Japhetic. We of the European
13




66            A SUMMER VA CATION.
races certainly have this credit, of being specially
fond of nature and her gifts. We are spoken of as
if we took at second-hand our poetry and philosophy, our morals and speculation, the sense of right
and the sense of worship; as if we took them somewhat indirectly. Very well. If the Hebrew and
Arab seers have given to us the loftiest statements
of right and truth, our artists have given to them
the noblest images of beauty. Not a statue nor a
picture that has entranced the world has come
from their workshops; nor is there world-known
symphony; nay, nor the humblest strain of music
which has travelled from their harps to cheer our
homes. If David, when he sang to Homer there
by the bay of Accho, charmed him into silence as
he sang"The Lord is good, his mercy is everlasting,
His praise endureth for all generations,"
Homer, on the other hand, enchanted David when
he sang what David never sang, sang how.. " the ocean billows, wave on wave,
Are pushed along to the resounding shore
Before the western wind, and first the surge
Uplifts itself, and then against the land
Dashes and roars, and round the headland peaks
Tosses on high, and spouts its foam afar."
The one poet sings the spirit which informs nature: the other sings the nature which is inspired.1
I The allusion is to " Homer and David, a piece of possible history."




OPEN AIR A.ND ARYAN VIRTUES.    67
Let us grant that for our purpose this distinction
of races is accurate. But let us study it enough to
see how our education at school, in church, and
at home; how our self-formation; and, above all,
how our worship, — shall bring out of the work
and genius of both races the balance of the spirit
with the flesh, —the perfect man, and the kingdom of God.
And here the technical ecclesiastic is in terrible
danger. And in fact, popes and councils of priests,
colleges of clerks, and such people, given more to
speculation like my Benedictines, and little to
out-door life like my islanders, have done the
world great damage. They have done this merely
by a statement too small of what religion is.
Very naturally, the man with great love of beauty
is apt to be an artist; the man who is wild about
nature is apt to be a naturalist; the student of
force is apt to be an engineer; the master of men
is apt to be a soldier; and so it is, that in history
so great a majority of men who were remarkable
for no one of these things in particular have been
left to be clergymen and teachers. Delicate men,
hectic men, who were going to die young; unsocial
and reserved men; boys, called good boys, because
fond of books and afraid of play, fond of rest and
afraid of hunting and of war, - these have, for evi



68         A SUMMER VACATION.
dent reasons, largely recruited the teacher's desk
and the preacher's. The pupils, and the church,
alas! have had to suffer. And all the time the
heresy has crept in, that a weak body, and a mind
not enterprising, would be the best recipients of
the grace divine,- heresy more fatal than if Scripture wrote that the pinchbeck shields of Rehoboam
were nobler adornments to the temple than the
rich gold of his father! The church, having taken
its oracles, indeed, from the land of speculation
and the ideal, has very naturally exaggerated the
ideal and the speculative. And so, if you could
believe the tracts and the sectarian newspapers,
and the great body of the sermons and the books
of religious biography, you would believe that an
excursion into the forests was a profanation of
Sunday; you would believe that Michael Angelo's
statue of Jesus was an unworthy memorial in God's
Temple; you would believe that on a bed of sickness a man was nearer God than on the cricket-field
or in a swimming-match. Nay, you would fall
back upon Mussulman fanaticism, and your artists
would no longer represent the exquisite loveliness
of the thing which is, but would be left to devise
something unreal and non-existent for the decoration of home and of God's temple.
On the other hand, the church has made its great
advances, and has won its true reforms, at the hands




OPEN AIR AND ARYAN VIRTUES.    69
of leaders who were something more than idealists
or speculative, - such men as Paul, who could
make tents as good as their sermons; such men as
Bernard, who could lead a colony into the wilderness and hold a garrison there; such men as
Luther, who would have been a better miner than
his father; such men as Vincent de Paul, who
was not afraid to blister his hands as he pulled at
the galley oars; and, shall I speak of our own times?
men of the double training of Bishop Selwyn and
Frederic Robertson, and of Robert Collyer, men
who know the worth of muscle as well as the
worth of brain; who have rightly seized and
rightly taught the lessons of the flesh controlled
by the spirit, and the spirit quickened by the
flesh.
The counter heresy -the one-sided depreciation
of the beauty of the earth and the glory of the
frame of man - may be called religion; but it cannot be called Christianity. It is Judaism; it is
Islamism; it is good Calvinism, if you please; it is
Ascetic Romanism: but it is not Christianity. I
dread every sign of it which I see in the morbid
side of our civilization. When I go to a school
examination and see a pale boy, tall and thin, pass
eagerly from black-board to black-board, chasing
before him his reluctant equation, till in the end
he extorts from it the truth which was in question,




70         A S UMMER VACATION.
I always wish it were a man that were doing this.
And for the boy, I wish he could be lying in wait
for ducks on the Chelsea marshes, as his father did,
or that he were trolling for blue fish between the
Vineyard and Block Island. Of the old Boston of
my boyhood, much is gone which was mean and
unsavory. The flat where, on holidays, the outlaws
pitched their coppers, is now the home of our gentry; and, in the dock where lay the humble woodsloop from the Kennebec, we are now assembled
together, that I may expound to you this gospel.
But in that same change the boys have lost the
hills and forests which were the holiday haunts of
us fathers. I wish I thought that the gymnasium
or the lifting-cure made up for the long tramp, the
out-door picnic, the appetite which never quailed,
and the sleep so fairly earned. I am sure that our
danger is on the side of the neglect of the thousand thousand gifts which in forest and flood, in
the outer world of beauty and sublimity, of wonder
and mystery, God has given. Is it good for a boy
to learn the multiplication table to the five-andtwentieth figure? So it is good for him to learn to
sing "Bonnie Dundee" and the "Star-spangled
Banner" and "Nearer, my God, to Thee," with
the lungs of a savage rather than the mincing
wheeze of a drawing-room. Is it good for a girl
to illuminate the parable of the virgins? Yes; and




OPEN AIR AND ARYAN VIRTUES.    71
it is just as good for her to learn how to swim outside the headland beyond the breakers, to toss up
and down on the ground-swell, and if need be to
take back to land any other girl who is tired with
her play. Is it good for a boy to know how to
write a composition on the excellence of virtue?
Yes; and it is good for him also to know how to
talk with a wood-cutter in the pine-lands; how
to strip to his skin as he talks, and from sunrise to
sunset, to chop stoutly at his side. Is it good for
a boy or girl to repeat the ten commandments from
end to end? Yes; and it is as good for the boy to
give his men the example of loyal )york, the
master caring for his laborer, so that they shall
love him with a passionate enthusiasm, as young
Firth led his men, so that they loved him with
loyal devotion; it is as good for the girl to pull the
stroke-oar bravely when there is a life-boat to be
launched and a stranded crew to be rescued, as
Grace Darling did when the call came to her; as
Ida Lewis did when the call came to her; and the
Grace Darling without a name who did the same
thing in our own harbor, just in the passage between the Brewsters.
The instances I have chosen are all instances of
the Aryan virtues,- the virtues which die out of
you unless in the culture of out-ward nature you train
this physical frame which is fit temple of the eternal




72         A SUMMER VACATION.
God. Know ye not that the temple of God is holy,
which temple ye are!
Nor do I find full corrective of these dangers in
the country relaxation of the vacation season. I
do see every cottage in the mountain crowded, and
every fisherman's hut on the sea-shore. But in
hotel, hut, and cottage I see many a sojourner who
has gone there with no resource or occupation but
those of the winter. She can neither walk nor
ride, she knows nothing, and cares nothing for
flower, lichen, or moss, for crystal or butterfly,
for glow-worm or star. It is the eternal novel,
as it was all last winter; or the eternal German,
as it was all last winter; or the repetition of last
winter's theatricals; or the renewal of last'winter's
flirtations. It is not the life of nature, —the intimacy with nature which it pretends to be,the baptism with the elixir of life, which it ought
to be!
And I may fairly say of the countless instances
where people complain that religion has not fulfilled the promise, —has not done what it pretended
to do, has been a broken reed indeed, -that in
two such failures out of three, they have tried the
Jewish, or the Mussulman, or the Calvinistic, or the
Roman religion, and have not tried the Christian.
They have sought a God who was in some holy of




OPEN AIR AND ARYAN VIRTUES.    73
holies, or in some heaven of heavens. They have
not sought our Father, always at hand in the exquisite and infinite bounties of his love. Then
they send for a poor clergyman, and he finds
a bereft widow, shall I say, who has shut herself out from the sun and air, away from the
world; shut herself up with her ghastly sermons, and with Bible and prayer-book; which
in such surroundings are almost as weird and
unreal.  Then, as if she were the widow  of
Mausolus, self-buried in his monument, she challenges the man of God to comfort her, and bids
him " bring on his religion." Well, that man, if
he be a servant of Jesus Christ, bids her consider
the lilies of the field and the fowls of the air. He
tells her frankly, that for that false life of the tomb
there is no gospel and no comforter. He tells her,
that to seclude herself in these finite appliances of
mortality, is sedulously to cultivate death and its
memories; that it is not, and cannot be, till she
will again measure herself against the infinite, see
the love of God in his eternal displays of it, -listen
to his gales and to his whispers, bask in his sunshine, and learn the lesson of his tempests, -it is
not, till she will go and seek him, that she has
right to expect that he will find her. God is not
the God of the dead, but of the living!
4




74         A SUMMER VACATION.
The Aryan virtues! The virtues of the savage,
of the Saxon, of the Roman, of the Greek! The
virtues of a pure body, of the world of beauty, of
the open heaven! No incense of the cathedrals
must ever be sweeter than the fresh air of morning. No memories of scripture must ever be more
wonderful than the present handwriting of the
all-loving God. Worship itself, and thanksgiving,
find, and have always found their sweetest and
their noblest voices when men worshipped and gave
thanks as the outlaw David did, or as Adam and
Eve did in Eden," These are thy glorious gifts, Author of all."
To use those gifts freely and with courage is the
first act of homage. Has God given us the glory
of morning, - marvellous with its infinite purples,
its amethyst and pearl, and ruby and gold? the
first act of praise is to look upon such marvels.
Has he spread out the forest over the earth, -wave
after wave, of varied color, shadowed and lighted
under his fleeting clouds, so that never twice was
the sight of it the same? then man, who has been
made viceroy of this world, ought at least to know
the glory of such possessions. Is man himself given
strength in every muscle, a foot to run, a hand to
carve; given eyes to see and ears to hear; made a
child of God indeed, so that he can enter into work




OPEN AIR AND ARYAN VIRTUES.    75
so wide and plan so varied? then the noblest
knowledge of God will come in as he compasses
God's plans. And for the centre of all life, which is
communion with God, intimacy with him, - there
is but one way to it, sure as it is simple. The pure
in heart, they see God. Those who speak to him,
as his little children, hear sooner or later his reply.
Those who look for his handwriting find it sooner
or later. Those who listen for his voice find they
are walking with him. And all this, in its best
and highest, supposes not only the aspirations ot
the spirit, but the use and the control of the body,
and the enjoyment of the world. He that hath
ears to hear, let him hear! He that hath eyes to
see, let him see! He that hath feet to run, let him
run! He that hath voice to sing, let,him sing!
He that hath his home in a paradise of beauty, let
him walk with God, morning, noon, and evening,
and in that paradise, where he finds, as he will find,
the work of God unfinished, — let him with God
be fellow-laborer.
Cambridge: Press of John Wilson & Son.




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