Father, that thou hast hidden these things from the wise and prudent," who probably in those days as in these were hemmed in and shut up by their metaphysical doctrines and theologies," that thou hast hidden these things from the e and prudent and hast revealed them unto babes."

It

That seems to me to be proof, so far as it goes, that the doctrine which is the most intelligible is likely to be the most true. The Unitarian doctrine is also the most rational, because it does not demand of us to believe a contradiction. is the one which opens a vaster future to mankind. It does not shut up Christ in any one belief or in any one church or any one party. Jesus said of himself when Pilate asked him whether he was king, “Thou hast said it; I am king, and this is my royalty. For this thing was I born, and for this cause came I into the world, that I should bear witness to the truth; and every one who is of the truth hears my voice, becomes my servant, belongs to me and I to him."

Every true man belongs to Christ, for Christ is the manifestation of good,-whether he knows it or does not know it. He may call himself a deist, he may call himself an infidel, he may call himself a Mohammedan, he may call himself a Brahmin; but if he loves the truth and is following the truth, desiring to know it that he may do it; seeking to do good to his fellow men; seeking to love the infinite beauty more and more, then he belongs to Jesus and he is a Christian without knowing it and will be so accepted on the last day. If that is not so then the twenty-fifth chapter of Matthew does not contain the truth, because in that chapter Jesus himself tells us what shall be the judgment of the Gentiles.

On that day shall the Gentiles be called before him and then he shall say: "Come to my right; you belong to me."

And they shall say:

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We did not know we had done any

good for you." He will say: "When I was hungry you fed me; when I was thirsty you gave me drink; when I was a stranger you took me in; when I was naked you clothed me." And they will say: "We were only doing it to our fellow And he shall reply: "When you did it to them you

men."

did it to me."

That is the royalty of Christ; that everything that is good and true in this world is tending toward him, and that he is to reign until all truth and all good under his guidance and lead shall have conquered all the powers of evil. Therefore we are Unitarians because this doctrine seems to us to open a better future to the human race than any other. It is good to live by and it is good to die by. It is certainly good to live by, because it shows us that this world is not the devil's world but God's world: that things here are good in their essence, tending toward good and toward God. If there is evil and sin around us here it is that we shall fight with it and struggle against it and overcome it by the power of divine love. It is a good world to live in, no matter whether we suffer or whether we are joyful.

Unitarianism makes this a good world to live in, for it teaches that an infinitely good Being has made it for us, and an infinitely good Being has placed us here; and he is our providence, our shield, and our support evermore. It is a good religion also to die by. It is a good religion to die by because it tells us it is a good thing to die: it is a good thing to die when death comes and not a bad thing. Death is not the king of terrors to us. Death is a friend. Since God has sent death to all his creatures, just as he has sent life to all his creatures, death must be just as good, when it comes, as life while it remains. We believe in that infinite love which is just the same in the other world that it is here. We believe that

the mercy of the Lord endureth forever and not merely for the seventy short years of human life. We believe that through all eternity, as through all time, we shall be surrounded by that divine grace and wrapt in the arms of that blessed tenderness; and that so we are safe everywhere while we trust in God and lean on him.

And, as we find no little polyp in tropical seas, brought into being under the providence of God, without having a place arranged beforehand for its home, and having its food prepared for it beforehand, and all the conditions of life cared for carefully before it comes, we may be sure that when we, who are better than they, as Jesus tells us, and nearer to God than they, pass on in his providence into the other world, there will be at least an equal care for us there and an equal arrangement made for our reception there and homes as good and suited to all the needs of our nature there as here. Christ said to his disciples, "In my Father's house are many mansions; if it were not so I would have told you.”

So natural it was that they should believe it, that if it were not so he would have told them; but he hardly thought it worth while to tell them, since it was so. "I go to prepare a place for you; and if I prepare a place for you I will come again and receive you to myself." We see in these words the evidence that in the other life, as here in this, there will be homes prepared and made ready for us; that the friendships of this life shall not come to an end here.

Jesus could not live in heaven unless he had his human friends to be with him there. He could not drink the cup of joy alone in the heavenly world. "I will come again to receive you unto myself, that where I am you may be also." If even that holy life required for its full satisfaction and completeness that its earthly love should be carried over there

and that he should not be separated from his earthly friends in the heavenly world, we may be sure that the same divine law will apply to us and those whom we love.

And so we can feel safe and happy when the Lord calls us away, because we know it is the same infinite love which waits for us there which has surrounded us here; and that the same wonderful Providence which has arranged our human life will arrange our life in the heavenly beyond; and that the same sweet and tender affections which God has caused to spring up in our hearts below will be waiting for us also there.

These are the reasons, or some of them, my friends, for which I am ready still to call myself a Unitarian.

MORRILL

USTIN SMITH MORRILL, an American politician of note, was born at Stratford, Vermont, April 14, 1810. He received a common-school education and was successively farmer and merchant. Both his taste and ambition inspired him to study deeply and to read widely, so that ere long he became one of the best informed men in his State. In 1855 he was sent as representative to Congress, where he was one of the founders of the Republican party. He was an able advocate of protection, the speech which he delivered on the Tariff Bill of 1857 attracting widespread attention. The next year he introduced the Land Grant College Bill, which became a law in 1862. During the Civil War period Morrill was in charge of all the tariff and other measures for revenue, and he was the principal framer of the Tariff Bill of 1861, called by his name. In 1867 he took a seat in the Senate, and at the time of his death in Washington, December 28, 1898, had been for several years the oldest congressman in point of years, as well as the one longest in continuous service. His latest speech was delivered against the annexation of Hawaii. In 1886 he published "Self-Consciousness of Noted Persons."

THE TARIFF AND THE PUBLIC DEBT

DELIVERED IN THE UNITED STATES SENATE, DECEMBER 8, 1881

REE trade would almost seem to be an aristocratic dis

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ease, from which workingmen are exempt, and those that catch it are as proud of it as they would be of the gout-another aristocratic distinction.

It might be more modest for these "nebulous professors of political economy to agree among themselves how to define and locate the leading idea of their "dismal science," whether in the value in exchange, or value in use, in profits of capital or wages, whether in the desire for wealth, or aversion to labor, or in the creation, accumulation, distribution, and consumption of wealth, and whether rent is the recompense for the work of nature or the consequence of a monopoly of prop