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life; but once upon a time a Divine Voice spake the fiat, "Let there be light; and light was." That light was from without, traveling through the density of the dark and cheerless gloom. In the lapse of eras it melted the icy seas into floods; it drank up the floods into clouds; it gilded the heavens with splendor; it carpeted the earth with verdure; it warmed the latent possibilities into active energies of seed and fruit, and fitted up this world to be the residence of man.

And so in later ages a spiritual sun arose " with healing in its beams," and as its life and health-giving power permeates society, mankind is emerging out of mental darkness and moral night. The old economy of desolation and death is yielding its supremacy to the sway of a new heavens and a new earth-wherein aught that will harm or destroy shall find no place, and wherein all the people of all lands shall rejoice in the blessings of universal righteousness, peace and joy. Already society is throbbing with the pulsations of this new born life-and Christian toilers are beginning to count the days when the glad shout shall go up from the mountains and valleys of all lands, "Hallelujah, Hallelujah. The Lord God omnipotent reigneth, and the whole earth is full of His glory."

Now what we insist upon is this: The spirit of beneficent action has ever been the characteristic of the religion of the Bible. Those whose lives have been the most fully brought under the power of its truths have been seized with the passion of self-sacrifice on the altar of the temporal as well as the eternal well-being of their race. The Hebrew people were distinguished from their contemporaries by their consecration to the claims of humanity. The seasons of their greatest piety were marked by their zeal in the cause of philanthropy. Their provisions for the poor and the stranger, their jurisprudence and their moral enactments were pervaded by those lessons of justice and mercy, of righteousness and truth, which they gathered from the spirit

"In every age," says

of their worship. the infidel Renan, "Judaism was noted for its careful attention to the poor and the fraternal charity which it inspired."

Jesus of Nazareth gave the sanction of His divine claims to these ministries of love. He identified Himself with the poor, the suffering and the oppressed. He proved the divinity of His mission by His deep, compassionate regard for the temporal as well as the eternal well-being of mankind. He concentrated the marvelous energies of His miraculous power to the special service of feeding the hungry, of healing the sick, of pardoning the guilty, and of bringing comfort to the bereaved by calling their dead back to life. He inculcated the sublime lessons of self-sacrifice, and crowned His mission by the giving up of His own life to the good of mankind. He inspired His immediate followers with the spirit that animated Himself. Says Renan, "It is certain that the vital thoughts of Jesus filled the souls of His disciples, and directed all their acts. Justice demands, indeed, that to Jesus should be referred the honor of the great deeds of His apostles. It is probable that during His life He laid the foundations of those establishments which were successfully developed so soon after His death."

The first concern of the infant church at Jerusalem was the organization of a vast and all-pervading system of charity, and the New Testament is freighted with injunctions to the exhibition of love and good will in every phase and variety of social conditions.

Renan regards these early communistic phases as showing a "surprising resemblance to certain Utopian experiments of modern times, but," he adds, "with the important difference that Christian communism rested on a religious basis, which is not the case with modern socialism. It is evident that an association whose dividends were declared, not in proportion to the capital subscribed, but in proportion to individual needs, must rest only upon a sentiment of exalted abnegation and an

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ardent faith in a religious idea." Such
a confession from such a source is an
invaluable acknowledgment of the
transcendent power of Christian faith
in the ideals of the unseen world to in-
spire men with lofty and self-sacrificing
sympathy with the woes and wants of
mankind.

If my limits permitted, how easy it
would be to show the wondrous con-
trast, in this respect, of the spirit of
early Christianity from that of the sur-
rounding heathenism? The poor died
of starvation, the suffering rotted with
disease, the wretched languished in de-
spair, and the immoral sunk still lower
and lower in the filth of their degrada-
tion; and not until the humble servants
of the Nazarene went forth on their
errands of mercy was ever
a hand
stretched out to help, or a word of cheer
whispered in the ear of despair. In the
language of the French infidel already
quoted, "it is when we look upon the
Roman world that we are the most aston-
ished at the miracles of charity per-
formed by the Church. Never did a
profane society, recognizing only right
for its basis, produce such admirable
ffects. The law of every profane, or,
if I may say so, every philosophic sys-
tem of society, is liberty-sometimes
equality, but never fraternity. To char-
ity, viewed as a right, it acknowledges
no obligation; it pays only attention to
individuals; it finds charity inconven-
ient, and often neglects it."

of woman began when the Church gave her, in Jesus, a friend and guide who advised and consoled her, and always listened to her grievances. Woman never had religious conscience, or a moral individuality, or an opinion of her own previous to Christianity."

Now, Christian edifices are erected where men may learn those truths that fit them to become factors in this grand work of the world's regeneration, and where they may receive inspiration by their devotions to engage in the service, and where they may organize measures to make their work practical and efficient. And I submit that, when we consider the purposes to which they are devoted, will you denounce the expenditure as a waste, and withhold y your contributions to erect and sustain them?

This question is one of moment and importance to the people of Colorado. This vast State is destined to teem with a busy, active, and intelligent population. This city is a wondrous attestation of the energy of her people, and a prophecy of the material prosperity that shall reward the industries of the State. And, gentlemen of Colorado, can you wisely afford to disregard and despise those moral agencies which lie at the basis of all true social prosperity, and which only Christian enterprise is qualified to afford? Look at the character of our population throughout the State. Remember that in many of our counties there is not even the semblance of a. Christian organization, and note the result. In every town, village, and hamlet on our plains and in our mountains, unnumbered agencies of evil are flaunting their attractions of vice, and are reaping their heritage of violence, crime, and infamy. The sanctities of domestic life are violated, and the principles of integrity are being undermined. The toilers in departments of Christian effort are few, and their organizations are only feebly sustained. Shall these things go on, with no attempt to restrain and reform? The an

Time fails me to speak of the beneficent effects of Christianity in the various relations of human life. I cannot pause to tell the changes it has wrought and is still working in jurisprudence, domestic life, and political economy. I am tempted, however, to make one more quotation from Renan, regarding the influence of Christianity upon woman. He says: The wise men of that day considered woman as a scourge to humanity; as the first cause of baseness and shame; as an evil genius, whose only part in life was to impair whatever there was good in the oppo- swer must depend largely on the citisite sex. Christianity changed all this.” zens of Denver. I bless God that so Again he remarks: "The moral liberty many activities are here at work; and

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the erection of this edifice which we open to-night is a contribution of Christian zeal to the moral and spiritual regeneration of the present and coming population of the State. In dedicating this building to the service of God, we consecrate it to the highest and holiest interests of man. We give it to the citizens of Denver and the people of Colorado. We invite within its doors the rich and the poor, and promise to preach from its pulpit that gospel of humanity which shall woo our youths from the haunts of dissipation; which shall inculcate to our men of business lessons of commercial integrity; which shall encourage co-operation in all measures which shall relieve pauperism, repress vice, maintain municipal order, and make Denver a city that shall be as glorious in every moral and virtuous attainment as it is now distinguished for the beauty of its situation, the comfort of its homes, the grandeur of its common schools, and magnificence of its public institutions. Above allmoved by an unswerving faith in the realities and blessings of that life to come, which the Gospel alone brings to light-we offer this building as an asylum in which the poor, the distressed, and the suffering shall find consolation and hope: where the guilty shall find pardon for sin, and the earth-born shall be started on their way to the blessedness of the life to come.

Citizens of Denver, accept the gift, and join hands with us in giving success to a noble and disinterested undertaking.

And now, O Lord! "Let Thy work appear unto Thy servants and Thy glory unto their children, and let the beauty of the Lord our God be upon us; and establish Thou the work of our hands upon us; yea, the work of our hands establish Thou it."

THOUGHTS PROPERLY ARRAYED.—The greatest thoughts are wronged, if not linked with beauty; and they win their way most surely and deeply into the soul when arrayed in their own natural and fit attire.-Channing.

THE CHRISTIAN'S FUTURE. BY H. A. BUTTZ, D.D., PRESIDENT OF DREW THEOLOGICAL SEMINARY, IN THE HANSON PLACE M. E. CHURCH, BROOKLYN.

For I reckon that the sufferings of this

present time are not worthy to be compared with the glory which shall be revealed in us, etc.-Rom. viii: 18-24.

1. THESE Words which I have read may be fitly called a picture of the Christian's future. They constitute a part of that great song of triumph in which the apostle Paul sets forth the final glorification of the people of God. This song includes in its scope the whole range of human history, from the fall of man to his restoration to God. It has been expounded thousands of times, yet must ever remain of the deepest interest and the most practical significance. The apostle, in writing these words, had not done so after coming to a hasty conclusion, but after giving them careful consideration. He did not deem the sufferings through which the early Church was passing, light; he knew how they were persecuted and beaten, but he says these severe sufferings shall not be worthy of consideration when compared with the glory which shall be revealed in them. The glory of the Christian is hidden in this world; that of the sinner is seen. The advantages of the ungodly are known of all men, while those of the Christian are unnoticed and not thoroughly known by themselves; and so it will be until the final manifestation in the other world.

2. The earnest expectation of the creature referred to in the text refers to looking forward eagerly, like a person with head bent forward, to catch the meaning of a distant sound. The word creature primarily means a created being. You will find two special meanings assigned to it in the Scriptureone where it refers to all created beings, and the other where it speaks of preaching the Gospel to every creature, where it must mean human, intelligent beings. The word must have limitations defined by its connections. I think the proper

view is that it represents all created beings, rational and irrational. The apostle represents man, and that part of the world which he inhabits, as groaning for deliverance from the bondage of corruption to the glorious liberty of the children of God. The tendency of man is to sin, and to be unwilling to bear the penalty; but, by the rule of Him who created us, penalty is brought upon sin, and suffering upon transgression. But this subjection is not final, for there is the hope that we shall be delivered from the bondage of corruption.

3. This text takes into consideration the whole economy of human redemption. First, the wreck of the whole rational and material world by Adam's sin. No one believes this world was always as it now is. All admit that it has passed through great convulsions and changes since its beginning. In the Word of God we find that man was made faultless. Some believe that man began in a low state, and has since worked up to his present condition. I believe the truer philosophy, the truer thought, is that man has become degraded from what he was at first. If you will turn to the Scriptures, you will learn that man was made perfect. His mind was clear, and his mental and moral powers were absolutely perfect and complete. He was without sin.

4. "What relation can possibly exist between man's sin and the natural world?" I cannot tell you, excepting it is simply a divine order relating to this world, through which man and his environment sin together. Man becomes degraded his environment becomes degraded. Man becomes lifted up: his surroundings become lifted up. I do not inquire the cause; I only tell you God has so ordered it. Turn to history, and you will find in such proportion as man rises up, nature rises with him; as he sinks down, the world sinks down with him. This fact we also know: that a man connects himself with bis surroundings. Take an artist; go into his house: you will find every part filled with beautiful pictures.

Take the scholar: you will find those books in his library which indicate the tendency of the man's mind. Take the business man: you will find him surrounded with those things which show his thoughts and mode of thinking. These reveal the fact that there is something in man in harmony with his surroundings-something which reveals the relation between his moral and mental condition, and the things he enjoys. All the great thinkers and poets have thought that in the history of the past there is a great chasm that has been brought about by something. My text says it was brought about by one transgression. Thereby the whole world fell, and is now looking for final restoration.

5. Christianity is full of hope. The heathen have always been hoping for restoration from the condition in which they have found themselves placed. Men have always been desiring to be something better. No matter where you find man, under what religion, or without it, you will find him aspiring for something better, and trying to rise to a higher condition. This wonderful chapter in which my text is found is one of the most marvelous expressions of the human heart found in literature. The greatest men have been those who longed the most. It is a restored and glorified manhood for which men are longing. They are striving to break the bonds of sin; to be restored to the image of God. No one wants to be an angel. No one wants to be of another class of beings. We do not wish to change with the angels, but we wish for that which the Word of God promises us-a pure soul, dwelling in a pure body. We shall be restored to primitive purity. This is the doctrine of the Christian faith.

6. This gives certainty to our hopes. Uncertainty was the weakness of paganism. I do not know of any theory advanced to-day in the world of so-called modern thought, that has any more hope or certainty attached to it, looking to the future, than paganism had. Go to nature, geology, philosophy, and ask what is in store for you, and there is no

answer. The growing flowers and grass in the spring time are analogies, but not proofs. But there is the great stone at the sepulchre - He shall roll it away. Now all is darkness-He shall give me hope. There is One who arose; I shall arise. He lives; I shall live. On that great fact in the world's history we take our stand, and firmly stand as on the eternal rock. The whole hope and aspiration of His people are full of certainty, because Christ has demonstrated this fact, that we shall rise again. It is this hope that makes men endure present trials and sufferings. A modern divine has said that the decadence of modern life is due to the tendency of men to devote themselves to that which is low rather than to that which is high. The result is that the standard of moral character is lowered. You cannot make a grand life out of a person with low ideas. The measure of life is largely the measure of its hopes and aspirations. Such hopes as are in my text would elevate any life. The Christian religion is made up of everything that will inspire the mind of man. Its hopes are so grand that the Christian should be grand, holy, noble, pure, and good. Alas! that so many people never lift their hopes above their business.

An

old German poet represents all races of men - past, present, and future-as standing between two black curtains. No voice comes out of the darkness, and naught is heard but a hollow echo. German poet, thou knowest nothing about it. There is no darkness on either side. The past is revealed in God's Word; the future is opened by the life and death of Christ.

VICTORY IN DEFEAT.-Sincere devotion to his studies and an unswerving love of truth ought to furnish the true scholar with an armor impermeable to flattery or abuse, and with a vigor that shuts out no ray of light, from whatever quarter it may come. More light, more truth, more facts, more combination of facts-these are his quest. And if in that quest he fails, he knows that in the search for truth failures are sometimes the condition of victory.-Max Muller.

THE BLESSING OF MERCIFULNESS. BY REV. STOPFORD A. BROOKE [INDEPENDENT], IN BEDFORD CHAPEL, LONDON.

Blessed are the merciful, for they shall obtain mercy.-Matt. v: 7.

I. WHAT IS THE CHARACTER OF THIS MERCIFULNESS?

It is a quality exercised between man and man, independent of written law, and which is not so much certain acts of forgiveness as a temper of the soul.

To be merciful is not to do an act of mercy here and there; to be swept away, on impulse, into forgiveness of a wrong; to be pitiful on Monday and hard on Tuesday; to forget you have been injured, and then, in moments of irritation, to remember it again and re-impose the penalty or speak again the bitter word. That is not to be merciful; though those who do these sudden acts are called, for the time, merciful people. No; to be truly merciful is to have the temper all through life, from morning to night, which is pitiful of wrong and forgiving of injury; which, having once pitied the wrong-doer, begins to love him; which, having once forgiven the injury, wholly forgets it. It is a temper which makes him who has it, not so much sorry that he has been injured, but first and most naturally sorry that the injurer should have the heart to be capable of doing the wrong. The sense of injury is wholly lost in pity for the sin, in passionate desire that the injured should be freed from the misery of his wrongfulness. That was the mercifulness of Jesus, when He cried: "Father, forgive them, for they know not what they do." All sense of the cruelty inflicted on Him was lost in utter longing that they who nailed Him to the cross might be saved from the possession of a heart that could be cruel. This, then, is the temper of mercy; and, of course, where mercy is thus attended with love all memory of the wrong done perishes, and with it, also, all memory of the merciful act of forgiveness. It is never gone back upon. The injurer is never reminded that he has

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