and regulated quietude of utterance, went on, and aught he knows may be light from heaven, they could but sit down again. Again and everything seemed wrapped in hideous unceragain, from different parts of the room, a man tainty, I know but one way in which a man would suddenly spring to his feet and half begin may come forth from his agony acathless; it is to speak, and then, as if ashamed or awed, sub-by holding fast to those things which are cerside. There were murmurs, passionate shuffling tain still, the grand, simple landmarks of of feet, a sort of electricity of excitement, which morality. In the darkest hour through which the communicated itself from the excited men to human soul can pass, whatever else is doubtful, every one in the room. At last, when he said, this at least is certain. If there be no God, 'You have heard of a place called Coward's and no future state, yet even then, it is better Castle, Coward's Castle is that pulpit or plat- to be generous than selfish, better to be chaste form, from which a man, surrounded by his than licentious, better to be true than false, betfriends, in the absence of his opponents, secure ter to be brave than a coward. Blessed beyond of applause, and safe from a reply, denounces all earthly blessedness is the man who, in the those who differ from him,' there was a dead tempestuous darkness of the soul, has dared to stillness. He had struck the thought of the hold fast to these venerable landmarks. Thrice turbulent, the very point on which, in refer- blessed is he who, when all is drear and cheerence to the address, they had enlarged; and less within and without, when his teachers from that moment there was not a word, terrify him, and his friends shrink from him,scarcely a cheer, till the last sentence was given. has obstinately clung to moral good. Thrice It seemed, said one of them, and what he said blessed, because his night shall pass into clear, was confirmed by others, as if every man in the bright day. room were thrilling with the same feelings, as if a magnetic power flowing from the speaker had united them all to himself, and in him to one another. The address was the most remarkable of all his speeches for eloquence, if eloquence be defined as the power of subjugating men by bold and persuasive words. It was remarkable for two other reasons, which may not occur to the ordinary reader. First, in it "The result of the address on the members he revealed much of his inner life and charac-of the Institute was more successful than he had ter. He was forced by the circumstances under which he made the address to speak of himself. The personal explanations into which he entered were an overt self-revelation. But there was one passage in the address in which, without the knowledge of his hearers, he disclosed the history of the most momentous period of his life." I appeal to the recollection of any man who has passed through that hour of agony, and stood upon the rock at last, the surges stilled below him, and the last cloud drifted from the sky above, with a faith, and hope, and trust no longer traditional, but of his own,-a trust which neither earth nor hell shall shake thenceforth forever." expected. Some of the sceptical minority were convinced that they were wrong; the rest separated in a body, and, carrying off with them a large portion of the library and property, established a new society, which did not long exist. The majority, along with some waverers, who were confirmed into truer views of social questions, combined to carry out the views of Mr. Robertson. The first thing done was to rescind the old rule that no gentlemen were to be admitted to vote or act on the committee, and to reconstruct the association on this amended footing; the second was to ask Mr. Robertson to be their new President." He declined their proposition, but did not abate his interest in their institution, which, during the few years that he lived, continued to work admirably. After the schism, its name was changed to Mechanics' Institute, which was not satisfactory to Robertson. Being requested to deliver lectures before it he returned the following answer: He said, "It is an awful moment when the soul begins to find that the props on which it has blindly rested so long are, many of them, fotten, and begins to suspect them all; when it begins to feel the nothingness of many of the traditionary opinions which have been received with implicit confidence, and in that horrible insecurity begins also to doubt whether there be anything to believe at all. It is an awful hour, -let him who has passed through it say how awful,-when this life has lost its meaning, and seems shrivelled into a span; when the grave appears to be the end of all, human goodness nothing but a name, and the sky above this universe a dead expanse, black with the void from which God himself has disappeared. In that fearful loneliness of spirit, when those who should have been his friends and counsellors only frown upon his misgivings, and profanely bid him stifle doubts, which for aught he knows may arise from the fountain of truth itself; to I am very unfit at present for the excitement extinguish, as a glare from hell, that which for l of addressing numbers; but knowing that the "In reply to your communication of the 21st, which I only had last night, after an absence from Brighton, I beg to say, that after much consideration I have come to the conclusion that it is my duty not to refuse the request made to me. insufficiency will be pardoned, and feeling deep interest in the success of the workingmen, I shall not allow this to stand in the way. reporter. Two letters which their author received are worth publishing, for the remark and reply which were elicited from him. The first was from Mr. Henry Drummond: DEAR SIR-I have received your essay with many thanks. It appears to me that you are the only person who is grappling with the natural infidelity of minds educated in every On sending this letter to a friend, Mr. Robertson wrote: Mr. Drummond's letter is interesting, inasmuch as it exhibits a deeper perception of what I was aiming at than I have yet seen in any one. To produce a belief in the realty of the invisible Truth and Beauty, is the chief end of my insignificant work here.'" The second letter was from Lord Carlisle, who commended the high ability, and the generous and delicate feeling evinced by the lectures." I was not aware that the name of the Institution was to be changed. Is not this virtually acknowledging that the former attempt was a failure, instead of the society being, as I believe it is, the old one purified by experience? Not knowing the reasons for the change, which per-thing except religion. haps are valid, at first sight I am inclined to regret it. There is much in names, especially when they are associated with recollections which can be appealed to, and when they adhere to a society through many shocks and changes Besides, Workingman' is a noble title for any human being: a human being's right title.Mechanic' is a poor class title, like Agriculturist, Botanist, Sailor, &c., &c. Besides, it is not true as a designation for your society; a schoolmaster is not a mechanic, nor a retail dealer of any kind, yet many such are in the society. Ought you not, like good sol- It was the earnest desire and constant aim of diers in a great cause, to stand to your colors ?" Robertson to improve the condition of the "In pursuance of this promise, the two pub-working-classes, which he believed could only lished lectures on The Influence of Poetry on be done by inducing them to accept and adhere the Working Classes,' were given in February, to the benign principles of Christianity. In 1852. They were delivered extempore, and one of his lectures on the Epistles to the Corbefore an audience of more than a thousand in inthians, he says: "The spirit of Christ does number. The wonderful fluency, wedded to really what high breeding does outwardly. A impassioned feeling, which made them so tell- high-bred man never forgets himself, controls ing in delivery, did not imperil their effect when his temper, does nothing in excess, is urbane, printed, for they were as full of concentrated dignified, and that even to persons whom he is thought as if he had elaborately written them. inwardly cursing in his heart, or wishing far These addresses were not resultless. The away. But a Christian is what the world seems to workingmen of Brighton, for the first time told be. Love gives him a delicate tact which never that Poetry did not belong to one class alone, offends, because it is full of sympathy. It disbut to all who felt within them the common cerns far off what would hurt fastidious feelpassions of Humanity, at once assumed their ings, feels with others, and is ever on the watch right. The works of many of the poets were to anticipate their thoughts. And hence the added to their library. Their power of appre-only true deep refinement-that which lies not ciating the highest poetry was believed in, and on the surface, but goes deep down into the then they believed in it themselves. They be- character-comes from Christian love. came couscious of their powers. From the Life of Christ Mr. Robertson had learned this great principle of education; to make men recognize their own spiritual capabilities by throwing himself in trust upon those capabilities. In these lectures he carried that principle into secular things. And the men were roused. They read the poets eagerly; sharp discussions arose among them on the comparative merits of Pope, and Walter Scott, and Tennyson. One part of the lecturer's aim was thus attained. The men employed in a dull mechanic round, or in coarse hand-labor, were led into a refined and pure region both of intellect and feeling. They desired to find and to feel the beautiful. It was a step in their elevation. A more tangible result of the lectures was, that they brought in sufficient money to make the fortune of the Institute. They were at once published from the corrected notes of the And as And hence, too, we understand what is meant by elevating and refining the poorer classes. My brethren, Christianity desires to make them all gentlemen. Do not be alarmed! for it is not in the world's sense of the word, nor in the socialistic, but only in the Christian meaning, that we would see them all refined. suredly, if Christian charity were universal, if every man were his brother's teacher, a rude clown, or unmannered peasant, or coarse-minded workman could not be met with. But these, you say, are only dreams, and that it is absurd to expect or aim at the refinement of the working classes. Tell me, then, is it equally absurd to expect that they may become Christians? And if they are Christians, can they be so far unrefined? Only read this description of Christian charity, and conceive it as existing in a peasant's breast. Could he be uncourteous, rude, selfish, and inconsiderate of the feelings, opinions and thoughts of those around him? | consists, not so much in outward observance If he did not behave himself unseemly, if he suffered long and was kind, or was not easily provoked, but bore all things quietly,' would he not be a gentleman in heart?" (To be continued.) EXTRACT. "I can with truth acknowledge, that no greater means of usefulness and happiness have fallen in my way than our week-day meetings. These I have regularly attended, from my 17th year, to the present time. Deeply am I responsible for the refreshment and edification which I have often derived from them. Their quietness, the seriousness of those Friends who were in the regular habit of attending them, the sweet feeling of unity in our worship, and the liveliness of the ministry sometimes uttered on these occasions, are all hallowed in my mind and feelings; and were I asked what has been the happiest portion of my life, I believe I should not be far wrong in replying, the hours abstracted from the common business of the world, for the purpose of public worship. The sacrifice is greater than that which we have to make on the first day of the week, when all business ceases; and the reward graciously bestowed has been to me, and I believe to many others, great in proportion. May none of my young friends and relations who belong to the Society ever throw themselves out of the way of so precious a privilege."-J. J. Gurney. A LETTER TO D. OSBAND. This letter was written several years ago, and has recently, through the agency of a Friend, been printed and circulated to a considerable extent, but having been sent us for publication in our paper, we deem it of sufficient interest to give it a place : WALWORTH, Sept. 10th, 1854. TO DURFEE OSBAND, Macedon Center, Wayne County, New York: DEAR BROTHER-I, together with yourself and others, attended an appointed meeting on Sabbath afternoon, the 27th ult, at the Friends' Meeting House at Macedon Center. And I understand from others, as well as what I heard from your own lips, that you took exceptions to several points of doctrine in the sermon delivered on the occasion. Having for some years been attached to the Methodist connection, I claim some acquaintance, I trust, with the genuine spirit of Methodism, and my moral and religious bearing has never been called in question by my brethren, or by others, to my knowl. edge; but notwithstanding my adherence to, and general approval of, the religious sentiments of my own society, I am convinced that genuine Christianity is a progressive work, and stated. and forms as in practical righteousness; and I may here confess that many times when I have heard ministers undertake to expound the Scriptures, I thought they were too much outward in the letter, and not enough in the spirit, which my Bible tells me gives life; and I frequently felt that there was too much barreness in much that is called religion in this day. formed me that While in this state of feeling a neighbour ina minister of the Society of Friends, a stranger to me except by reputation, had appointed a meeting as above cluded to try to divest myself of all prejudice It struck me pleasantly, and I conand attend. When I arrived I found many of different denominations had convened. The meeting was so different from those of other societies, that it seemed a little odd at first, being held in profound silence; but while that prevailed, I found there was life to be felt, even in quietness. After a while the minister arose, and simply repeated the following text: See, (or behold) I have set before you this heard any one before attempt to explain; and day Life and Death." A text I had never I listened with interest as well as anxiety, fearing that it would end where it commenced, like many efforts I have heard to explain texts which the preacher did not understand. But in this instructive one to me. instance, I rejoice to say, the discourse was an The preacher explained clearly to my understanding the nature of Life and Death, and in what they consisted; that the death alluded to was not the death of the body, for that in its creation was designed to return to its kindred elements after the soul had finished its probation. The death was that state of darkness and thraldom which the soul voluntary transgression of the spiritual law of or immortal part of man is brought into by a God; that the forbidden fruit was not an outward, visible, tangible fruit, of which the visible man might partake, for the outward man acts only as it is acted upon; but the immortal or spiritual man only was responsible, for it is in that God has written his law; that the tree of Life is not an outward tree, but the Spirit of God, which is the spiritual life of every pure and redeemed soul. Children, he said, all stood upon the same ground in a state of innocence and purity, having no taint or stain of spiritual sin upon them in consequence of Adam's sin, or from any other source. Our souls never sinned in Adam, for they were never in him, and derived not by lineage, but each soul is the immediate creation of God as at the beginning; that it is the part, and the only. part created after his own image; he breathes into it the breath of life, and it becomes a living soul, responsible to its creator, when it arrives at a state in which it can un derstand that responsibility, clearly distinguish between right and wrong, or have a clear perception of the law of God; in order that al! things may go on in conformity to that law, the natural man has to pass through a state of proving, which may be called regeneration; which in innocent persons consists in the subjugation of all the natural propensities and the natural will, which is necessary for the estab-spiritual sense, and must ever be directed in lishment of peace, although there has been no sin. This, he said, was no doubt the regeneration alluded to by Jesus, " Verily, I say unto you, that ye which have followed me, in the regeneration, when the Son of Man shall sit in the throne of his glory," &c., Matt. 19: 28. |sity of salvation through Christ; and that the sinner had no power to redeem himself; that God would hear and answer all prayers that are in accordance with his will; that man must labor as the spirit of truth directs, which labor was beautifully prefigured in the children of Israel gathering the food which God had prepared for them. So labor was necessary in a He said he received everything declared by Jesus as coming from the highest authority, for he had free access to the Fountain of Light and Life, for God was in him reconciling the world unto himself. But this regeneration, although it might prove a great cross, was very different from the regeneration necessary in those who have been corrupted by sin. The former consists in the subjugation of all the powers and will of man, bringing them under the government of Christ in the soul; the latter in the fiery ordeal of cleansing the sin-polluted soul, and subjecting all as above; innocent persons needed its restraining influeuce to favor the full establishment of Christ's peaceable kingdom; and the guilty must be cleansed and purified before they can know the truth to reign in them. It was clear that the Disciples could not have followed Jesus in the regeneration unless he went before them. It was a want of regeneration that made men warriors, and the fact that many professing Christians are warriors, was conclusive evidence to him that they had not followed the Master in regeneration, but are under the government of the first nature, or natural man. The practice of war contravenes the example and precepts of Jesus. There were extensive professions of religion in the world, but if we might judge by the fruit, there is not a correspondence of practical right eousness; no lack of theories and creeds, but a great want of love and brotherly kindness towards our fellowmen. It is useless to profess to love God whom we have not seen, when hatred is harbored to our brother whom we have seen. He likened sinners to the Prodigal Son, who would receive a gracious welcome on their return to the Father's house, where they would joy over one sinner that repenteth, more than over ninety and nine just persons that need no repentance. He said the son that left not the Father's house, represented those who continued in a state of innocence and sinned not against God, therefore they were always with him, and all he had was theirs. He bore an humble testimony to the neces regard to the end in view and blessing bestowed. All would then have enough that so labored; he that improved his five talents would have nothing over, and he that improved his one talent would have no lack. Time would fail me to give even a synopsis of that sermon, which occupied one hour and a half of rapid delivery. I cannot even touch upon all of the principal positions, much less give the elucidations and arguments adduced by the speaker. But now, sir, let me tell you that I view that sermon in a very different light from what you appear to. Every subject treated upon was settled to my entire satisfaction; and I thank God that I lived to hear what I heard that day. The speaker made no ostentatious display, but his whole soul appeared to be dipped into his subject, and the impression upon the audience was visible in their appearance. The sermon was none the less valuable to me because of the originality of its character. Had it been in the usual dull routine of preaching, I presume no fault would have been found with it. Had the apostle Paul preached in the same lifeless manner that the High Priests did, and preached their traditions as they did, they would not have persecuted him, and he would not have been an instrument in reforming either Jews or Gentiles. If Jesus had taught for doctrines the commandments of men as the Jews did, they would not have crucified him. You cannot be aware of my surprise, not to say regret, when I saw you at the close of the funeral of Mr. Birdsall, call the attention of the people on the platform, and endeavor to tell them of what you was pleased to, call spurious or unscriptural doctrine, delivered by Mr. at the house across the way, on Sabbath afternoon. It reminded me of the Jews watching Jesus to trap him in his words. I fear there is something wrong in that mind that is watching for evil; something radically wrong, sir, when a man undertakes, in the absence of another, to speak of him to his prejudice and to throw a dark shade over his religious character. Can you not see the exact prototype of such conduct in all the persecutors of which we have any account? Is such conduct a characteristic of ancient Methodism? You chose that particular time because you thought you could there get the listening ears of those whom you knew were opposed to Mr. ; but I noticed one who listened to you a short time, and then shrewdly remarked, in an undertone, "I know what the matter is: our craft is in danger." If Mr. — had declared things, or had explained Scripture differently from what you had been taught, would not Christian charity either prompted you to have sought an interview with him at some suitable time, or to have been a little more judicious in your conduct with regard to the subject? Those who heard him could judge for themselves as well as you could judge for them, and those not present might be improperly biassed by your version. I was sorry to see you thus engaged; it can serve no good end. Please remember the advice of Gamaliel. The Friend is personally a stranger to me, but since I heard him, I have inquired concerning him, and thus far I have received from all the same answer, and that is, "he practices what he preaches," (a jewel, sir, which I fear is not worn by all ministers). Just such a character as I expected to hear of him. The open, free and fearless manner in which he exposed the traditions of men, and a barren profession of religion, was evidence to me that he was an honest man. May it not be wisdom to let him alone, lest any should be found fighting against God. You took exception to what he said concerning the Scriptures. He said the true guide to man was that of which the Seriptures bore ample testimony; that light which enlighteneth every man that cometh into the world. The Scriptures were not that light, but pointed to it; he advised all to read the Scriptures, for they directed to the light, the revelation of God, upon which all must depend for direction in doing the work required of them. You appeared to be particularly alarmed at the suggestion that Jesus passed "in the regeneration." It was perhaps as new to me as any one in that meeting, but instead of rejecting the idea, I received it as a subject for future meditation; and after mature reflection, I am convinced that it is a doctrine clearly deducible from Scripture, and correct in the sense in which the Friend used it. Jesus said, "that which is born of the flesh is flesh;" it is also said that he "was tempted in all points like as we are," which would have been utterly impossible except he had nature just like ours,-then it was necessary that all in his human nature, as in ours, should be subjected to the will of his Heavenly Father. He was made of the seed of David according to the flesh, and declared that he had overcome the world. This is the broadest sense in which the Friend used the term. After the preacher sat down, I thought he had not explained the nature and ground of temptation as I had been generally taught, or as people generally understood from the Scriptures, when he immediately arose and said, that "it seemed to him that he heard a language saying, 'You have not explained the nature and ground of temptation as I have been taught, or as people generally understand by the Scriptures,' but, said he, much that is said upon this subject in the Scriptures is in figurative language; but the Apostle James, who was well acquainted with our common nature, and what man has to contend with, also with the nature of the gospel, by experience, saw clearly the state of the case, laid by all figure, and declared with becoming boldness, Let no man when he is tempted say, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man; but every man is tempted when he is drawn away of his own lusts and enticed. Then when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death.'" Now, said he, can language be found to convey to the understanding a clearer view of the source from whence temptation arises; we may all see it by carefully observing what passes in our own minds; hence the necessity of being continually in a state of watchfulness and prayer. I sincerely regret for the good of mankind, that any, professing to be Christians, should so far mistake their calling as to neglect their own vineyards to labor in the vineyards of others. How long will such a course take to reform the world? You and I profess the same faith, and I hope that we may at least be not found opposing the Truth, if we do not contribute much to promote it. What I have stated as being a part of the Friend's discourse, is from not a very tenacious memory, and may not be strictly correct. I am aware of the impossibility of doing a speaker justice without giving all he said; and although he "followeth not with us," my soul salutes him as a brother in Christ, and I would say to him: "Be thou like the noble ancient- Be thou like heroic Paul; Scorn the prison, rack or rod; God knows what key in the human soul to touch in order to draw out its sweetest and most perfect harmonies. They may be the minor strains of sadness and sorrow; they may be the loftier notes of joy and gladness; God knows where the melodies of our nature are, and what discipline will call them forth. Some with plaintive songs must walk in lowly vales all life's weary way; others in loftier hymns |