that the subordinate officers and soldiers observe them. We must proclaim them to the hosts of rebellion, without fear, without bitterness, without favor, without weariness.

Our encouragements may come partly from the Church, but preeminently from God. It is a good and blessed reward for one to have his praise in all the churches. It is far better to have the approval of God.

There are times when every Church needs to be lifted up out of itself. The Seven Churches required such treatment. They were settling down into worldliness. They must be stirred up, or they sleep the sleep that knows no waking. He is seldom popular who is set for this work. Paul had to say to his Corinthian brethren, with almost an air of hauteur, "With me it is a very small thing that I should be judged of you or of man's judgment." Edwards was driven forth into the wilderness, and among savages, by his aristocratic church of Northampton, after it had been blessed, under his labors, with the greatest revival it had ever enjoyed, simply because he scourged a popular sin. They show you the narrow, low door beside the chancel of the Epworth Church out of which John Wesley was thrust, as Christ out of Nazareth, by his fellow-townsmen, led by his father's successor and his father's vestrymen. St. Mary's, the university Church of Oxford, yet testifies, in its Christless vibration between Romanistic formalism and Broad Church rationalism, to the crimes of those who, a century and a quarter ago, expelled from her pulpit the same great advocate, because he proclaimed that central truth of Luther's preaching, and of a vital Christianity, Justification by Faith.

Yet these men were not alone; nor will you be, if ordered to like duty. The Captain of the Hosts of the Lord is with you. His still, small voice ever strengthens you.

Finally. To save this land to universal liberty and universal brotherhood, supported by universal law and sanctified

by universal piety, is to save all lands.

It may take all our

sons, all our treasure, all our generation to destroy the enemy that is seeking to prevent this consummation. It may take a longer time and greater struggles to destroy the enemy within us, that with profounder and more powerful force works for the same diabolical end. But if we are faithful to our principles and our God, we shall triumph over both. We shall subdue the rebellious host without and the rebellious spirit within.

Then shall other nations behold the image of the transfigured Christ shining in our uplifted face, that will glow, like that of Moses, with the radiance of His divine countenance. European caste and tyranny, tottering everywhere to its downfall, will speedily disappear, and the same Christian union and liberty, "like a sea of glory, will spread from pole to pole."

Half of Europe will come to America if you break up this rebellion," was the last word almost that was spoken to me as I was leaving the city of Liverpool. All of America, in its influence, will go to Europe, will go over the earth, not in the boastful spirit of national pride, but in the humble spirit of Christian love. We have nothing we have not received. We shall then only be a member of an equal, universal, happy family, the family of Christ.

IIowever dim and distant that glorious hour may seem to our weary-watching eyes, we are required to labor for it, in private and public, in ourselves, the Church, the nation, the world. May we to that end, to-day, purge out the old lcaven of malice and wickedness, that we may be a new lump, sanctified and set apart for the Master's use. Then shall this beautiful parable of the poet be to us henceforth and forever a blessed realization:—

"A Brahmin on a lotus pod

Once wrote the holy name of God.

Then, planting it, he asked in prayer,
For some new fruit unknown and fair.

A slave near by, who bore a load,
Fell fainting on the dusty road.

The Brahmin pitying, straightway ran,
And lifted up the fallen nian.

The deed scarce done, he stood aghast,
At touching one beneath his caste.

'Behold,' he cried, 'I am unclean,

My hands have clasped the vile and mean.'

God saw the shadow on his face,
And wrought a miracle of grace.

The buried seed arose from death,
And bloomed and fruited at his breath.

The stalk bore up a leaf of green,
Whereon these mystic words were seen:

FIRST, COUNT MEN ALL OF EQUAL CASTE, THEN COUNT THYSELF THE LEAST AND LAST.

The Brahmin, with bewildered brain,
Behold the will of God writ plain.

Transfigured then, in sudden light,
The slave stood sacred in his sight.

Thereafter, in the Brahmin's breast,
Abode God's peace, and he was blest."

THE Church Anti-Slavery Society: is not that tautological? A repetition that ought to be, if it is not, vain? The first includes the last.

If

it is truly the Church, it is also by necessity the Anti-Slavery Society; for the greater ever includes the less. Thus it was when its creed and sacraments were first given. The Hebrews had two articles of faith - antiidolatry and anti-slavery. The first had been taught them by the divine miracles, the last by their own suffering and salvation. Bunsen says that "History was born on the night of Exodus." So was Abolitionisin and the Church as a congregation of believers. These twain were twins.

Never before had human slavery been abolished by divine decree; never since, by a single act, on so grand a scale, save by the decree of last January. But the difference between the two was the simple, yet all-important difference, between a proclamation and an execution. Hebrew slavery. He set His millions free. enemies to sink like lead in the mighty waters.

God abolished He made their We only

An address delivered in Tremont Temple, before the Church AntiSlavery Society, June 10, 1863.

say ours are free, and still but half protect the freedmen, even if in our armies, from worse than Pharaoh's assaults.

The Old Testament cannot, therefore, indorse human bondage. It was based on human freedom. Its original people were, by creation and necessity, abolitionists. While as yet no glimmering of the hideousness of slavery had dawned upon the moral sense of the world, God revealed its character by emancipating a race.

These freedmen He organized into a nation. For the corner-stone of their constitution He placed Abolitionism. On the top of Sinai, before He enunciated a moral or a civil institute, the higher and the lower law, -He proclaims His abolitionism. "I am the Lord thy God, which brought thee out of the land of Egypt, our OF THE HOUSE of bondage.”

His edicts not only abolish slavery, they abolish caste. The laws of Moses are the essence of democracy. In all eastern and all old countrics there are families that have served for gencrations, as there are those that have ruled. To prevent this tendency, God proclaims every seven years, and at the outside, every fifty years, a complete abolishment of such relations. No father shall entail his servitude, however slight, on his children. All persons are equal. Had these laws been faithfully executed-which they never were -they would have preserved Israel from a monarchy, and so from ruin. This perpetuation of the inferior status of a family, from generation to generation, is the distinguished peculiarity of England. It is the stronghold of its aristoc racy and its throne. It is against the pattern of civil society given in the Mount, which was a democracy of equal freemen.

It may be said that they were permitted to enslave the heathen. Not so. Their time and labor were bought for a season, as was that of the poorer of our ancestors in the early emigrations to this continent; but they could not make a contract that held over seven years, except in