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88 THE LIBERATOR MAY 29.
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POETRY.
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For the Liberator.
[[bold]] LIVE NOT FOR THYSELF [[/bold]]
Live not for thyself! Let thy life and thy labors;
Be such as thy conscience and God will approve;
Remember that all men on earth are thy neighbors,
And practise towards them the precepts of love.
It is sweet, it is sweet to be living for others—
To stretch forth thy hand and lift up those who fall—
To feel that the wretched of men are thy brothers;
The great God of heaven is the Father of all!
Whatever their wealth, whatever their station,
Whatever their country or color may be,
All are men, and belong to Humanity's nation,
All are men, and God gave them the right to be free.
We all are commanded to love one another;
Then stand by the right at Humanity's call;
The negro, oppressed and enslaved, is thy brother;
The great God of heaven is the Father of all!
Go, seek out the haunts of the children of sorrow;
Go, aid them, and do all the good that you can;
Go, cheer with the hope of a brighter to-morrow,
The poor, drooping spirit of suffering man.
[[italics]] To-day [[/italics]] live and act for the welfare of others;
Make free those now held in oppression's strong thrall;
[[italics]] To-day [[/italics]] live and act for thy suffering brothers;
The great of God of heaven is the Father of all!
RICHARD HINCHCLIFFE.
Clappville, Mass.
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[[bold]] SPRING VOICES. [[/bold]]
BY PROFESSOR WILSON.
[[italics]] Published in 'Noctes Ambrosianae.' [[/italics]]
Come forth, come forth! it were a sin
To stay at home to-day!
Stay no more loitering within,
Come to the woods away!
The long green grass is filled with flowers,
The clover's deep dim red
Is brighten'd with the morning showers
That on the winds have fled.
Scatter'd about the deep blue sky,
In white and flying clouds,
Some bright brief rains are all that lie
Within those snowy shrouds.
Now, look!—our weather-glass is spread—
The pimpernel, whose flower
Closes its leaves of spotted red
Against a rainy hour.
That first pale green is on the trees;
That verdure more like bloom;
Yon elm bough hath a horde of bees,
Lured by the faint perfume.
The cherry orchard flings on high
Its branches, whence are strown
Blossoms like snow, but with an eye
Dark, maiden, as thine own!
As yet, our flowers are chiefly those
Which fill the sun-touch'd bough;
Within the sleeping soil repose
Those of the radiant brow.
But we have daisies, which, like love
Or hope, spring everywhere;
And primroses, which droop above
Some self-consuming care.
So sad, so spiritual, so pale,
Born all too near the snow,
They pine for that sweet southern gale
Which they will never know.
It is too soon for deeper shade;
But let us skirt the wood,
The blackbird there, whose nest is made,
Sits singing to her brood.
These pleasant hours will soon be flown;
Love, make no more delay—
I am too glad to be alone,
Come forth with me to-day.
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[[bold]] THROUGH DEATH TO LIFE. [[/bold]]
'It is sown in dishonor; it is raised in glory.'--COR. XV. 43.
The star is not extinguished when it sets
Upon the dull horizon; but it goes
To shine in other skies; then reappears
In ours, as fresh as when it first arose.
The river is not lost when o'er the rock
It pours its flood into the abyss below;
Its scattered force re-gathering from the shock,
It hastens onward with yet fuller flow.
The bright sun dies not when the shadowing orb
Of the eclipsing moon obscures its ray;
It still is shining on, and soon to us
Will burst undimmed into the joy of day.
The lily dies not when both flower and leaf
Fade, and are strew'd upon the chill, sad ground;
Gone down for shelter to its mother earth,
'Twill rise, re-bloom, and shed its fragrance round.
The dew-drop dies not when it leaves the flower,
And passes upward on the beam of morn;
It does but hide itself in light on high,
To its loved flower at twilight to return.
The fine gold has not perished when the flame
Seizes upon it with consuming glow;
In freshen'd splendor it comes forth anew,
To sparkle on the monarch's throne or brow.
Thus nothing dies, or only dies to live—
Star, stream, sun, flower, the dew-drop, and the gold;
Each goodly thing, instinct with buoyant hope,
Hastes to put on its purer, finer mould.
So in the quiet joy of kindly trust,
We bid each parting saint a brief farewell;
Weeping, yet smiling, we commit their dust
To the safe keeping of the silent cell.
Softly within that peaceful resting-place,
We place their wearied limbs, and bid the clay
Press lightly on them, till the night be past,
And the far east give note of coming day.
The day of re-appearing, how it speeds!
He who is true and faithful speaks the word;
Then shall we ever be with those we love—
Then shall we be for ever with the Lord!
The shout is heard; the archangel's voice goes forth;
The trumpet sounds; the dead awake and sing;
The living put on glory,—one glad band,
They hasten up to meet their coming King.
Short death and darkness!—endless life and light!
Short dimming!—endless shining in yon sphere,
Where all is incorruptible and pure—
The joy without the pain, the smile without the tear!
DR. BONAR.
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[[bold]] SONNET---DEATH. [[/bold]]
BY PAUL H. HAYNE.
Then whence, O Death! thy dreariness? We know
That every flower the breeze's flattering breath
Woos to a blush, and love-like murmuring low,
Dies but to multiply its bloom in death;
The rill's glad prattling, infancy that fills
The woodlands with its song of innocent glee,
Is passing through the heart of shadowy hills,
To swell the eternal Manhood of the Sea;
And the great stars, Creation's minstrel fires,
Are rolling towards the central source of light,
Where all their separate glory but expires
To merge into ONE WORLD'S unbroken might;
[[italics]] There is no death but change; soul claspeth soul,
And all are portion of the Immortal whole. [[/italics]]
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The Liberator.
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[[bold]] REVIVALS [[/bold]]
The sermon preached last Sunday by Theodore Parker, on the Characteristics of true and false revivals of religion, (a report of which we copy from the [[italics]]Bee[[/italics]],) is not only excellent but timely, since it follows a great revival of superstition in this city, which has been in progress through the past winter and spring, under the auspices of Mr. Finney, of Oberlin, a revivalizer by profession. We mention it here in connection with some characteristic specimens, which we find in the religious newspapers, of the sort of religion cultivated in these revivals, and of the way in which the religious sentiment is distorted and perverted by the leaders in them.
To cultivate the conscientiousness of an individual or a community, illustrating, at the same time, its appliation to the real duties of life, in such a manner that the individual or the community shall be more solicitous than before to do right things, and do them from right motives, is good service alike to God and man. The priests of all religious cultivate conscientiousness in their followers, because, without that, they could get no hold for the pretence, (which is their whole stock in trade,) of being messengers and ambassadors from God. But, urging this obedience to the dictates of conscience from the [[italics]] fear [[/italics]] of God instead of the [[italics]] love [[/italics]] of God, they do as much harm as good, and then, directing the force thus generated, not primarily to the discharge of actual duties, but first to the belief of superstitious dogmas and next to the performance of superstitious rites and ceremonies, they do vastly [[italics]] more [[/italics]] harm than good. In both these respects, Mr. Finney differs in degree only, and not in kind, from any Catholic priest and any Hindoo brahmin. They all direct the newly awakened sense of duty and responsibility in their disciples from actual duties to superstitious follies.
The Reverend Dr. South-side Adams, (whose eulogies on slavery, opposition to anti-slavery, and recent re-election to the work of supervising the American Tract Society's publications, are well known,) twenty years since published a book, and has just now published another book, designed to urge the fulfillment of what he represents as a very important Christian duty. The religious press hail the appearance of this second book—'Bertha'—with enthusiastic joy. The clerical 'Boston correspondent' of the [[italics]] Journal of Commerce [[/italics]]* calls it 'a book for the times,' exciting the deepest interest, indicating genius of a high order in its author, picturesque and striking as poetry or romance, yet strictly sound and scriptural, and destined to 'gain a national, yea, a world-wide reputation.'
This reverend eulogist of Dr. Adams proceeds to say that the important duty inculcated in his book has fallen into such disuse and disregard in the Congregational and Presbyterian churches as to excite general remark and discussion; and that 'a change of thought and practice in this particular is believed to be [[italics]] of the greatest consequence to the interests of Christianity.' [[/italics]]
Will it be believed that this important duty, the fulfilment of which the times so urgently need, and the neglect of which perils the [[italics]] interests of Christianity [[/italics]], is the duty of parents to have the faces of their babies sprinkled with water by the hand of a person? But this is not all; the authority alleged fairly parallels the duty itself; the foundation of this duty (the 'reason annexed' to it, as the catechism saith,) is the statement - [[obscured]] table old gentleman named Abraham, who lived in those days, was so far deluded respecting the character of God as to suppose that he would become more acceptable to Him by mutilating his own body and the bodies of his children. How Abraham's mutilation of those children come thousands of years ago, makes it the duty of John Smith to have his baby sprinkled with water by Parason Adams [[italics]] now [[/italics]], is not perfectly obvious. You must go to the book for that information.
You are not to suppose that the Reverend Nehemiah records the above transaction in these words. By no means. He is a master in the art of peripherasis and sentimental embroidery, and is competent, through his long practice in that branch of the fine arts, to teach even the beads of the Circumlocation office. (Mr. Choate is one of his congregation, and has gained much professional skill from careful attention to his sermons.) As his eulogist in the [[italics]] Journal of Commerce [[/italics]] says, (and [[italics]] this [[/italics]] part of his testimony is [[italics]] true [[/italics]],) 'The author has a fine imagination, and there is enough of it in the book, judiciously used, to render religious themes that are usually considered dry, as picturesque and striking as poetry or romance. Each chapter is a kind of poem.' We will convince our readers of the accuracy of this description by quoting a short piece of poetry from the 35th page, where he gives a free and elegant version of the transaction above recorded in prose, as follows:--
'He (God) wished to give Abraham a token, and seal of His love for him. So He took his child, the thing which he loved best, and would see oftenest, and thought of most, and made the child, as it were, the tablet on which to write His covenant with the father.'
You see he uses the bold and highly imaginative figure of representing God himself as performing the mutilation of Abraham's child. This serves several useful purposes: for, it must be remembered, although the book contains a great dal of ornament, it is written to accomplish a solid benefit--to the author, and the [[italics]] high caste [[/italics]] to which he belongs.
The 'religious' newspaper of Boston give noti- [[obscured]] that which we have quoted. And the character of the book, and their estimate of it as connected with the interests of Christianity, are fair specimens of the sort of religion which has lately been 'revived' here, while the subjects of this influence, following the example of its leaders, turn away from the slave, assure the advocates of his cause that the mention of it--just at this time--would injuriously interfere with a notable 'work of grace' that is going on, and pass by on the other side--to the prayer-meeting.
Having devoted so much space to Orthodoxy in Boston, we will give its fair proportion of notice to Unitarianism. A correspondent of the [[italics]] Christian Register [[/italics]] aspires to a 'revival' in that department also, and asks, pathetically--'Why cannot there be a revival of the once honored''Thursday Lecture''? If the church in Park Street can be crowded to overflowing every Friday at eleven o'clock, why cannot the church in Chauncy Street be respectably filled, at the same hour, on a Thursday?'
The best plan that the correspondent can think of to secure an audience for that which has been called, but which seems to be no longer 'The Great and Thursday Lecture,' is for the Unitarian ministers to beg their friends, as a personal favor, to attend it. She (?) says--'Let each clergyman request two or three of the members of his parish to call upon their fellow worshippers, and ascertain who will pledge themselves to be present, unless matters of more moment may prevent.'
By all means let this plan be tried. But if it should fail to secure the desired result-which is certainly possible-we venture to suggest two methods,
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either of which would certainly fill even Chauncy Street church.
Invite Mr. Finney to preach there his sermon on 'The Justice of God, in the everlasting [[good guess]] damnation [[good guess]] of men,' advertising it in the [[italics]] Register [[italics]] and [[??]] --script.[[??]] Mr. Finney will travel post from [[guess]] Oklin[[guess]], 'with alacrity,' for the purpose, and if [[guess]] you feel [[guess]] inclined to make a longer engagement, he [[??]] for Chauncy Street all that he has done for [[??]] Street, making a reasonable allowance for [[??]]any [[??]] ground.
If you dislike such highly spiced preaching [[??]] more than an empty house, or if you wish a [[??]] free from all suspicion of Orthodoxy, invite [[??]]-dore Parker to repeat there his sermon on the '[[guess]] Characteristics [[guess]] of true and false revivals of [[guess]] religion [[guess]] advertise it as above, and get Professor [[guess]] Huntington [[guess]] to notify the Theological class at Harvard University, and that will do your business not less [[??]]-ually. --C. K. W.
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*Let no one be surprised to see the [[italics]] Journal of Commerce [[guess]] [[italics]] classed with the things commonly called [[??]]-ligious newspapers.' It richly deserves such a [[guess]] stigma [[guess]], being as pious and unscrupulous as the [[italics]] New York Observer [[italics]] [[guess]] itself.
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[[Bold]] EMIGRATION TO KANSAS [[bold]]
MISSOURI RIVER, STEAMBOAT AUSTRALIA. May 11, 1857.
DEAR GARRISON :
I am on the Missouri river, headed Kansas-[[??]]. I started from Boston the 2d of May, and [[guess]] have [[guess]] rested at New York, Cleveland and St. Louis [[guess]] three [[guess]] days of the intervening time. I expect to arrive [[guess]] at [[guess]] Quindaro my destined port of entry into [[guess]] Kansas, [[guess]] early
to-morrow evening. After some 1600 [[guess]] miles [[guess]] travel to Jefferson City by the railroad, I was [[guess]] going [[guess]] to change to one of the river boats. There are [[??]] large first class boats running between Jefferson [[guess]] City [[guess]] and Kansas. The trip occupies from three to [[guess]] four [[guess]] days up the river, and from two to three down. [[guess]] One [[guess]] of the boats starts from each point daily. [[guess]] Without [[guess]] an exception since the opening of river navigation, the boats upward bound have been fully loaded, [[guess]] and [[guess]] most of them crowded. The Australia, on board [[guess]] of [[guess]] which I am journeying to Kansas, has 200 [[guess]] emigrants [[guess]] on board. They are mostly a noble set, among whom the Border Ruffians, of whom we have some half dozen with us, are glad to keep very quiet. The captain of the Australia informs me, that he thinks the emigration to Kansas this year has already reached 50,000, and almost all earnestly in favor of making Kansas a free State. And still it continues to pour in an unbroken stream. So it is obvious that the Free State party can and will carry the day, if they organize and stand firm. And such is unquestionably the impression which this mighty tide makes upon all parties here. I talked at length in St. Louis with Mr. Brown, the editor of the [[italics]] Democrat [[italics]], and the advocate of emancipation in Missouri. He says this movement is born into vital being, and it will go forward to certain and speedy triumph. So also a shrewd slaveholder told me in the cars from St. Louis to Jefferson City. He announced himself as a strong proslavery man, but admitted that Kansas could not now be made a slave State in view of the mighty tide of emigration this spring setting that way from the free States. And then, said he, 'Missouri will be sure to follow in the same way. She will be a free State in a few years.' I have endeavored to get acquainted with company on board. Here is a woman from New Brunswick, with three children, going on to meet her husband at Leavenworth. He has been there two years, and has now ready for near prospect. Here too are a husband and [[??]] with four little children, from New York city, going to Kansas full of hope of good to be found there, and animated by the deepest love of liberty. A healthy public sentiment pervades the community. There are no weapons in sight, and no occasion for any; though I presume every emigrant to Kansas has hit 'Colt' and his 'Sharpe' in his trunk for use, if needed against the wild beasts of that place. It is said that most of the wild and dangerous animals of Kansas are of the biped genus. I had a conversation, last evening, with a Reverend Missouri Pecksniff, who undertook to represent slavery as of God, and designed for the evangelization of the African race. I told him what Dr. Cheever said of such as he in his stinging sermon on the Dred Scott Decision. In that sermon the Doctor remarked: 'But we are told that slavery is a Christian dispensation, designed of God to civilize and Christianize Africa! What! God send heartless pirates to Africa to burn villages, steal the inhabitants, and land them on this side of the ocean in slavery, where every mother's babe is stolen from her from the hour of its birth, and reared in ignorance; that it may be inventoried as property with the perishing brutes God do this to prepare a missionary force to return and Christianize Africa! Why, such hypocrisy is enough to give the Devil a vomit.' My friend Pecksniff did not like this at all, and thought it awful impiety. I told him he impressed me as do all who talk in the same way, as altogether insincere - that I could not think it possible for any man to believe such doctrines. They resort to them to quiet conscience while they uphold an evil and most cruel system, but fail, after all, in finding a moment's peace, as their ready resort to mob violence against the abolitionist abundantly shows.
I am now passing Lexington, a most beautiful place of some 1600 inhabitants, where Gov. Robinson was taken from the steamboat, last summer, and returned a prisoner to Kansas.
You shall hear from me again.
PURITAN
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[[bold]] PROGRESS OF ELIHU BURRITT. [[bold]]
[[guess]] We find [[guess]] the following notice of Mr. Burritt in the Port Gibson (Mississippi) [[italics]] Reveille. [[italics]] It is good specimen of the fate of compromisers in moral questions. When the North has been converted to Mr. Burritt's doctrine, and has made his proposition to the South, and has received in reply the statement made below to Mr. Burritt -- what is the next step?
[[^image: line drawing of hand pointed right]]Elihu Burritt, 'the learned blacksmith,' is lecturing at the North upon his favorite hobby - a proposition to get rid of slavery by purchasing the entire mass of it with funds from the national treasury. The money he proposes to raise by sale of the public lands - putting his hands into our pockets for a share of the funds with which to purchase our own property. He estimates the number of slaves at three and a half millions, and values them at only $200 per head; and yet this makes the pretty little sum of $700,000,000. But suppose we reckon the number at 4,000,000 and value them at $500 each, including young, old, blind, halt, &c., which is perhaps about a fair estimate, and we have the sum of $2,000,000,000 invested in this species of property - at least four times the value of all the public lands belonging to the United States. Taking simply a dollar and cent view of the question, we should say if Burritt is a 'learned' man, 'much learning has made him mad;' but his 'facts and figures' rather warrant the conclusion that he is as much of an idiot as a lunatic, and more knave than either.
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[[drawing of hand point right]] A correspondent of the [[italics]] Christian Inquirer [[intalics]], writing from Vienna, says, that while visiting Jenny Lind in Dresden, he found her in the full enjoyment of domestic life. She has a fine boy, three and a half years old. Her voice is a excellent as ever, and I am glad, says the correspondent, 'to be able to say that we have, at least, a chance of hearing her again in the United States, for she will probably settle down permanently either in England or in the United States within six months.'
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[[^image: line drawing of hand pointed right]] Madame Otto Goldsmidt (Jenny Lind) gave birth to a daughter on the 31st ult., at Dresden.
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[[bold]] From the Boston Bee.
SERMON BY REV. THEODORE PARKER, ON 'REVIVALS OF RELIGION.' [[/bold]]
Rev. Theodore Parker preached a characteristic sermon on this subject, Sunday, (the 17th,) at the Music Hall, from the text Mat. 7:16, '[[italics]] By their fruits ye shall know them.'[[/italics]] He commenced by saying, that during the past winter, extraordinary efforts had been made in this city and its neighborhood to produce what is called a 'revival of religion,' which efforts had been followed by certain results, and many more were to follow, some good and some ill, and he proposed to look at the matter with that carefulness which its importance demanded.
The religious faculty, Mr. Parker said, is the strongest of all our spiritual powers, as indeed, it must needs be, considering the vast function it has both and hereafter; and hence the men of great religious genius who help develop such sentiments and ideas as the coming age require, always take the strongest hold on the world, controlling the widest multitudes for the longest time, and receiving the most lasting gratitude of mankind. Witness the influence of Moses, Buddha, Jesus, Mahommed, and the adoration paid to these four men to-day. But none of the spiritual powers is so easily excited as the religious, and hence multitudes of men, who have not much intellectual development, and little or no affectional culture, have yet a large activity of some of the humble religious faculties, and so are controlled by the devout disposition. It is not difficult to find thousands of men in New England who cannot be stirred to any intellectual curiosity, nor roused to righteous lives, nor interested in any broad scheme of human benevolence, who will yet kneel and pray words, and join churches, and who would even bear tortures under the influence of the devout feeling; nay, men with little mind, with undeveloped consciences, with cold hearts--ignorant men, low men, cruel men, can yet excite the religious feelings of multitudes, leading them just where they choose. Ancient history is full of examples, where of modern history as no lack. In our own land, look at Joseph Smith and Brigham Young--men of small talents, with no progressive ideas, men of low, malignant, and licentious character, and yet they seized the religious feelings of thousands of men, and led them just where they would. Other examples could be found, of lesser magnitude, and humbler mark, much nearer home.
These things being so, it was to be expected that the religious faculty should make greater mistakes in its progressive development than any other. It is the big boy that falls heaviest to the ground, and perhaps bruises his limbs the worst. The follies of human science, taught in the name of human reason, are nothing compared to the follies of human religion, taught in the name of a miraculous revelation from God. Science never taught any thing so ghastly as the Calvinistic idea of Deity. The evils which come from false philosophy and had forms of government are trifling to the hardships which come from a false form of religion--from false ideas about God, about man, and the relation between them. Look at Italy and Spain to-day! Six and twenty millions of people crushed to the ground by a false religious idea, which in one place a king, in the other a Pope, forces into the people's throat with his cannon shot and bayonets.
Of the five great world sects, none stared with such humane ideas, with such pious and moral feelings in its originators, none had such a magnificent character in its founds, as the Christian sect; but no one has taught such absurd doctrines, none has practised such wanton and monstrous cruelty, and there is none at the present day in which so great fraud is imposed upon the people by the priesthood.
This religious feeling being so mighty, so easily excited, and so powerful for good or ill, it would be at once seen, that if any man could arouse it thoroughly and guide it aright, furnishing true ideas of religion, and thereby directing men to the natural work of life, doing common things in such sort that they shall grow up to noble characters, he would do the very greatest spiritual service that one man can perform for another and his race, because to his reformation there must be no end, for the subjective feeling and abstract thought of a single man will come out in the concrete, objective life of individuals, families, societies, nations, state, and church, and spread all round the world, and end only with the world's termination.
[[obscured by fold]]nations of the world, but the word has two quite different antagonistic meanings. Sometimes it stands for that form of religion which consists in piety, the love of God, and morality, the love of those laws which God has writ on matter and in spirit; and then it is a Bethlehem star, which goes before wise men and men of genius, alluring multitudes of hopeful souls to new triumphs, to which mankind is to march forward and make certain. But commonly it means only a compliance with the popular theology,--with a profession of belief in certain doctrines, some of which are utterly false and abominable, and the practice of certain forms, which once represented the religious life of earnest men, whose footsteps shook the world, but which have not only a traditional meaning, and represent no [[italics]] life [[/italics]] at all. In this latter case the word 'Christianity' is not a Bethlehem star, going before wise men, and guiding hopeful nations, it is only a street lamp at the door of a common tavern, fed with train oil, paid for at the town's expense, and daily trimmed and lit by a dirty man in a greasy frock, who does that work because thereby he makes the easiest and most respectable living. The first of these, Mr. Parker said he should call the 'Christian Religion,' for he believed Jesus of Nazareth meant this, and this only, when he said, 'Thou shalt love the Lord thy God with all thy understanding, with all thy heart, and with al thy soul, and they neighbor as thyself'; the other he should call 'Christian Formality,' not because it was taught by Jesus, for it was not, but because it is specially and peculiarly appropriate to the sect called by his name. 'Christianity' was not alone in being thus ambiguous. By the word 'Democrat,' he understood a man who sought to secure a government of the people, by all the people, and for the sake of all the people, and according to the higher law of the Infinite God; but there was another thing called 'Democrat,' which he would not define. As there is a 'Satanic Democracy,' and a Celestial 'Democracy,' so there is a satanic thing called 'Christianity,' and the wisest, divinest, heavenliest and humanist thing in the world is also called by that name.
When you see old Mr. Goodness, said Mr. Parker, an unpretending man, honest, industrious, open-hearted, pure in his life, full of justice, and mercy, and kind deeds, you say, 'That man is a Christian, if any body is.' You do not ask what he thinks about Jonah and the whale, about the beast with seven heads and ten horns, the plague in Egypt, the inspiration of the Bible, the nature of Christ, or the miraculous atonement; you see that man's religion in the form of manly life, and you ask no further proof, and no further proof is possible. When you say you wish Christianity could get preached and practised all round the world, thereby you do not mean the Christianity of Dr. Beecher, of Dr. Wayland, of Calvin or Luther; you mean the ideal piety and morality which mankind aims at. But when the Rev. Dr. Banbaby speaks of Brother Zerubbabel Zealous as a great Christian, he means no such thing. He means that Zerubbabel has been baptized--sprinkled or dipped--that he believes in the Trinity, in the infallible inspiration of every word of the Bible,--that he believes in the total depravity of human nature, in the atonement, in an omnipotent devil, going about as a roaring lion, and eternally champing in his mouth nine hundred and ninety-nine out of ever thousand, while God, and Christ, and the Holy Ghost can only succeed in saving one out of a thousand--perhaps but one out of a million. Dr. Banbaby reckons him a Christian because he has been 'born again,' 'put off the natural man,'--that is, made away with his common sense and common humanity so far so to believe these absurd things,--draws downt he corners of his mouth, attends theological meetings, makes long prayers, reads books of his sect, gives money for ecclesiastical objects, and pays attention to ecclesiastical forms. He does not think old Mr. Goodness's long life of industry, temperance, charity, patriotism, justice, brotherly love, profits him at all. He is only an unregenerate, impenitent man, who trusts his own righteousness, leans on an arm of flesh, has been born but once, and will certainly perish everlastingly. It is of no sort of consequence that Zerubbabel is sharper, has ships in the coolie trade, and is building swift clippers down in Maine to engage in the African slave trade, as soon as the American government closes that little corner of its left eye, which it still keeps open to look after that. Old Mr. Goodness's 'righteousness' is regarded as 'filthy rags,' while Zerubbabel's long face and long prayers are held to be a ticket entitling him to the very highest seat in the kingdom of heaven. At the Monthly Concert for [[/column 4]]
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Foreign Missions, the Rev. Dr. leads in prayer, and Brother Zerubbabel follows. Both ask the same thing--the Christianization of heathen lands; but they do not mean that form of the Christian religion which is piety in the heart and morality in the outer life. They mean compliance with the popular theology, not the Christian religion proclaimed in those grand words, 'Thou shalt love the Lord they God with all they heart, and thy neighbor as thyself,' and illustrated by a life as grand as the words. They mean Christian Formality, as set forth in the little creed, and illustrated by the lesser conduct of a very mean, bigoted, and yet earnest and self-denying sect.
Having thus described the nature and strength of the religious sentiment, and the two dissimilar and antagonistic ideas of so-called 'Christianity,' Mr. Parker proceeded to the inquiry, which of these two ideas was sought to be built up by revivals, and the results which flowed from them. He said he was sorry to say, that so far as his observation had extended, these efforts seemed designed to build up what he had termed 'Christian Formality,' rather than 'Christian Religion.' The operators in these revivals taught that if the most pious and moral man in the town did not accept the popular theology for his creed, and observe the popular ritual of their sect, then he needed conversion just as much as the most abandoned profligate in a brothel or jail; that if such a man died without accepting the 'Christian Formality,' God will plunge him into everlasting damnation, and keep him there forever, and will take exquisite pleasure in watching the never-ending agonies of his child. IT is never taught that piety and morality will save a man from the wrath of God; they may be of service in this life, but are good for nothing in the life to come.
To secure this end, the salvation of the soul from the wrath of God, powerful ministers, especially trained to the work of getting up revivals, hold protracted meetings for prayer and preaching, day after day, and week after week, holding several meetings each day. In these meetings, there is no discussion of any thing; a few speakers have it all their own way, and they appeal to the fears of their
hearers,—-—the fear of death, and the fear of damnation after death. The sinfulness of man is dwelt upon in the most extravagant manner It is not sin in the concrete, drunkenness, lying, licentiousness, kidnapping, dealing in cooleys, that is denounced ; it is sin in the abstract, sin born in us, and not to he got rid of save by miraculous help. Man, is represented as a poor, feeble, helpless worm
of the dust, but, alas! a worm that never dies. The preacher dwells on his lost state by nature, and his inability to help himself. Then he speaks of God, and takes all the awful passages out of the Old Testament and the New which tell of the wrath of God, and eternal damnation, and picture the torments of hell. He makes the bearer look down and see millions after millions of men in the worm-heap of hell, writhing as the fire blazes up from beneath, and then bids him look up to the calm, peaceful and beautiful heaven ; and then tells of the mercy of God in sending his only begotten Son to save mankind, and how easily salvation is to be secured,—he is only to renounce his natural, carnal reason, and believe everything in the Bible, (or, what is more, everything he says is in the Bible ;) he is to be convinced that his nature is good for nothing, and go to Christ, and rely upon his merits to save him. Passages are read from the Bible of the most appalling character, and when men shudder with horror, the preacher says, 'These are not the words of man, they are the words of God;' and the audience shivers all over with the thought. Then dreadful hymns are sung, and the tones of the organ fall upon the congregation like the world's wail over its own slaughter and ruin. Then come descriptions of heaven, and the joy of the blessed; and the preacher tells of the mother in the New Jerusalem looking over the battlements and down into the ditch of hell, where she sees her profligate son writhing in the beginning of an agony that is to last forever, and then striking her golden harp anew and saying, 'The Lord God omnipotent reigneth; blessed be the name of the Lord.' Then comes active conversation, coaxing, entreating, threatening, wheedling. Skilful [sic] women slide into the confidence of men, and ask them to save their souls; shrewd men entreat women, like Mary of old, to 'ponder these things in their hearts.' and flee from the wrath to come; and the minister, in a voice of thunder, tells his hearers, 'He that believeth and is baptized [[several words obscured by fold]] shall be damned. [[new paragraph]]
The effect of all this can readily be imagined. Some good results. Hard, cold men, given to the lusts of the body, that war against the soul, are sometimes scared into the sober paths of duty, and walk therein the rest of their mortal lives; but commonly the case is far different. Thoughtful men are disgusted with this folly and rant, and turn with contempt from everything that bears the name of religion, and the most painful forms of infidelity and atheism are sure to come,--a lack of confidence in any higher law, in a creative cause and preserving Providence that guides the world, a doubt that it is well to follow truth, and not popular lie. Many who are converted in such haste, fall off again ere long, and return to their wickedness--'and the last state of such men is worse than the first.' Some ten years ago, there came to a certain country town a famous revivalist, and forty-five men and women were converted; within six months afterwards, the church cast them all out again, every man, every woman. While in those who remained steadfast, how much is there of bigotry, and a self-satisfied and selfish spirit! Nay, worse still--a hatred towards all who differ from them. Nor is that all. What a terrible worldliness rides on the same saddle with the most zealous Christian formality--Christ on the pommel, the devil on the pillion--each one rein, each one spur! [[new paragraph]]
This form of religion rebukes the vices of passion, and therein it does well. He (Mr. P.) was not sorry that these vices, which could not be reached by the voice of entreaty, 'charm we never so wisely,' could yet, by this iron knout of fear, be scourged into subjection. But, alas! worse vices--the lust of money, of power, of distinction, the vices of old men, men of hard heads and stony hearts, spiritual pride, self-satisfied arrogance, bigotry, ate, it leaves all these in full strength. {{new paragraph]]
While these revivals go on, said Mr. Parker, in conclusion, what a lesson there is for you and me! What zeal, what self-denial have our brothers shown for the highest they know! If we have juster ideas of man, know his nobler character and corresponding destination; if we know that infinite God, who loves all the things he has made, suffers no sparrow to fall to the ground without the benediction of his providence, still less will he suffer a human soul to fall to final ruin;--if we know that religion is the natural piety of the heart, and morality the normal exercise of all the powers of man; if we know that salvation, here and hereafter, is noble character, the effort for it, the longing after it, the prayer, even, that we may long for it, what a noble work is demanded of you and me! If we have set our eyes on that religion which human nature demands, then it ought to appear in our superior excellence of character. We ought to be better citizens, patriots, husbands, wives, parents, children, guardians, friends. We ought to educate our children to a more religious manhood, and ourselves be more honest in our work and trade, and kinder and more charitable to all. If grand ideas and great sentiments [[inset text]]
'Lodge with me at night, next day I cannot rest,
A silent witness of the headlong rage
And heedless folly by which thousands die,
Bone of my bone and kindred flesh with mine.' [[/inset text]]
[[new paragraph]]
These things being so, the age asks two things of you and me. One is criticism--that we tell the actual wrong, and the consequences thereof, and then tell the ideal right, and what will come of that. That is the first thing. The next is, creation--example; that our character be a new gospel, which shall stir the inmost heart, our life a Sermon on the Mount, or a sermon in the street, or a sermon in the kitchen, which men, learning to comprehend, shall 'thank God and take courage,' and grow strong for many a day. That is slow work. It makes no noise; it will not get into the newspapers; men will not ring bells and say, 'Behold! twenty dipped last Sunday, and forth sprinkled to-day--sixty added to the church;'--but unpretendingly the blacksmith hammers his iron all the week, his very anvil made an altar whereat he serves God; noiselessly the mother goes before her little ones, walking in piety and morality, and 'her children will rise up and call her blessed;'--honestly the trader buys, honestly sells; manly men look after the sick, the drunken, the crazy, the poor; with charitable justice they remove the causes of poverty and crime, and in brotherly love lift up the fallen, and save such as are ready to perish; they reform the drunkard, they liberate the slave; the savage of the wilderness bows before them and disappears with its [[/column 5]]
[[column 6]]
hideous, howling beasts of prey; behind them laughs the human garden, wherein all the virtues bloom;--and 'BY THEIR FRUITS YE SHALL KNOW THEM.'
[[double line]]
[[image: drawing of an apothecary apparently in store window with "AYER'S" painted on it and several chemical supplies/glass wear to the right of the illustration and books to the left]]
[[large headline font]] CATHARTIC PILLS [[/LARGE FONT]]
Operate by their powerful influence on the internal viscera to purify the blood and stimulate it into health action. They remove the obstructions of the body, and, by restoring their irregular action to health, correct, wherever they exist, such derangements as are the first causes of disease. An extensive trial of their virtues, by Professors, Physicians, and Patients, has shown cures of dangerous diseases almost beyond belief, were they not substantiated by persons of such exalted position and character as to forbid the suspicion of untruth. Their certificates are published in my American Almanac, which the Agents below named are pleased to furnish free to all inquiring. [[new paragraph]]
Annexed we give [[italics]] Directions [[/italics]] for their use in the complaints which they have been found to cure. [[new paragraph]]
FOR COSTIVENESS.--Take one or two pills, or such quantity as to gently move the bowels. Costiveness is frequently the aggravating cause of PILES, and the cure of one complaint is the cure of both. No person can feel well while under a costive habit of body. Hence it should be, as it can be, promptly relived. [[new paragraph]]
FOR DYSPEPSIA, which is sometimes the cause of [[italics]] Costiveness, [[/italics]] and always uncomfortable, take mild doses--from one to four--to stimulate the stomach and liver into healthy action. They will do it, and the [[italics]] heartburn, bodyburn, [[/italics]] and [[italics]] soulburn [[/italics]] of dyspepsia will rapidly disappear. When it is gone, don't forget what cured you. [[new paragraph]]
FOR A FOUL STOMACH, or [[italics]] Morbid Inaction of the Bowels, [[/italics]] which produces general depression of the spirits and bad health, take from four to eight Pills at first, and smaller doses afterwards, until activity and strength are restored to the system. [[new paragraph]]
FOUR NERVOUSNESS, SICK HEADACHE, NAUSEA, [[italics]] Pain in the Stomach, Back, or Side, [[/italics]] take from four to eight pills on going to bed. If they do not operate sufficiently, take more the next day until they do. These complaints will be swept out of the system. Don't wear these and their kindred disorders because your stomach is foul. [[new paragraph]]
FOR SCROFULA, ERYSIPELAS, [[italics]] and all diseases of the Skin, [[/italics]] take the Pills freely and frequently, to keep the bowels open. The eruptions will generally soon begin to diminish and disappear. Many dreadful ulcers and sores have been healed up by the purging and purifying effect of these Pills, and some disgusting diseases, which seemed to saturate the whole system, have completely yielded to their influence, leaving the sufferer in perfect health. Patients! your duty to society forbids that you should parade yourself around the world covered with pimples, blotches, ulcers, sores, and all or any of the unclean diseases of the skin, because your system wants cleansing. [[new paragraph]]
TO PURIFY THE BLOOD, they are the best medicine ever discovered. They should be taken freely and frequently, and the impurities which sow the seeds of incurable diseases will be swept out of the system like chaff before the wind. By this property they do as much good in preventing sickness as by the remarkable cures which they are making every where. [[new paragraph]]
LIVER COMPLAINT, JAUNDICE, [[italics]] and all Bilious Affections [[/italics]] arise from some derangement--either torpidity, congestion, or obstructions of the Liver. Torpidity and congestion vitiate the bile, and render it unfit for digestion. This is disastrous to the health, and the constitution is frequently undermined by no other cause. Indigestion is the symptom. Obstruction of the duct which empties the bile into the stomach causes the bile to overflow into the blood. This produces Jaundice, with a long and dangerous train of evils. Costiveness, or, alternately, costiveness and diarrhea, prevails. Feverish symptoms, languor, low spirits, weariness, restlessness, and melancholy, with sometimes inability to sleep, and sometimes great drowsiness; sometimes there is severe pain in the side; the skin and the white of the eyes become a greenish yellow: the stomach acid; the bowels sore to the touch; the whole system irritable, with a tendency to fever, which may turn to bilious fever, bilious colic, bilious diarrhea, dysentery, &c. A medium dose of three of four pills taken at night, followed by two or three in the morning, and repeated a few days, will remove the cause of all these troubles. It is wicked to suffer such pains when you can cure them for 25 cents. [[new paragraph]]
RHEUMATISM, GOUT, [[italics]] and all Inflammatory Fevers [[/italics]] are rapidly cured by the purifying effects of these Pills upon the blood and the stimulus which they afford to the vital principle of Life. For these and all kindred complaints they should be taken in mild doses, to move the bowels gently, but freely. [[new paragraph]]
AS A DINNER PILL, this is both agreeable and useful. No pill can be made more pleasant to take, and certainly none has been made more effectual to the purpose for which a dinner pill is employed.
PREPARED BY
[[Larger bold font]] J. C. AYER,
[[slightly smaller font, still bold]] Practical and Analytical Chemist, [[/bold]]
LOWELL, MASS.,
[[return to regular font]]
AND SOLD BY [[line break]]
THEODORE METCALF & CO.,
BREWER, STEVENS & CUSHING, [[bracket around these two company names followed by "Boston;" in italics]]
BROWN & PRICE, [[italics]] Salem; [[/italics]]
H. H. Hay, [[italics]] Portland; [[/italics]]
J.N. Morton & Co., [[italics]] Concord, N.H.; [[/italics]]
And by Druggists and Dealers in Medicine every where. [[right aligned text]] D12 6m
[[line]]
[[bold]] IT IS NOT A DYE! [[/bold]]
[[short line]]
PRESIDENT J.H. EATON, L.L.D.,
[[italics]] Union University, Murfreesboro, Tennessee,[[/italics]]
Says: 'Notwithstanding the [[italics]] irregular [[/italics]] use of Mrs. S. A. Allen's World's Hair Restorer, &c. [[italics]] the falling off of hair ceased and my grey locks were restored to their original color.' [[/italics]]
REV. M. THACHER (60 years of age), Pitcher, Chenango Co. N. Y. 'My hair is now restored to its natural color, and ceases to fall off.'
REV. WM. CUTTER, Ed. Mother's Magazine, N. Y. 'My hair is changed to its natural color, &c.'
REV. B.P. STONE, D.D., Concord, N.H., 'My hair which was grey, is now restored to its natural color, &c.'
REV. D. CLENDENIN, Chicago, Ill. 'I can add my testimony, and recommend it to my friends.'
REV. D.T. WOOD, Middletown, N.Y. 'My own hair has greatly thickened, also that of one of my family who was becoming bald.'
REV J.P. TUSTIN, Charlestown, S.C. 'The white hair is becoming obviated, and new hair forming, &c.'
REV A. FRINK, Silver City, N.Y. 'It has produced a good effect on my hair, and I can and have recommended it.'
REV A. BLANCHARD, Meriden, N.H. 'We think very highly of your preparations, &c.'
REV B.C. SMITH, Prattsburgh, N.Y. 'I was surprised to find my grey hair turn as when I was young.'
REV JOS. McKEE, Pastor of the West D.R. Church, N.Y. REV. D. MORRIS, Cross River, N.Y. MRS. REV. H.A. PRATT, Hamden, N.Y.
[[line drawing of a hand with a finger pointing right]] We might swell this list, but if not convinced, TRY IT. MRS. S.A. ALLEN'S ZYLOBALSAMUM,
Or World's Hair Dressing, is essential to use with the Restorer, and is the best Hair Dressing for old or young extant, being often efficacious in cases of hair falling, &c. without the Restorer.
Grey haired, Bald, or persons afflicted with diseases of the hair or scalp, read the above, and judge of
MRS. S.A. ALLEN'S WORLD'S HAIR RESTORER.
[[italics]] It does not soil or stain. [[/italics]] SOld by all the principal wholesale and retail merchants in the United States, Cuba, or Canada.
DEPOT 355 BROOME-STREET, New-York.
[[image of hand with finger pointing right]] Some dealers try to sell articles instead of this, on which they make more profit. Write to Depot for circular and information.
[[italics]] Wholesale Agents. [[/italics]] Boston--ORLANDO TOMPKINS 271 Washington Street. Madam DEMOREST, 238 DO. BURR, FOSTER & CO. GEO C. GOODWIN.
March 27 6m
[[line]]
[[large font, bold]] ELOCUTION [[return to normal font]]
Is rapidly rising in favor, and a competent teacher of this art will supply a long-felt want. Miss H. G. GUNDERSON, 16 Bradford street, offers her services in this department to Colleges, Academies, Schools, professional gentlemen, ladies, and all who wish toacquire [sic] a correct style of reading and speaking.
Miss G. has permission to refer to the following gentlemen:--
G.F. THAYER, Esq., late Principal of the Chauncy Hall School.
AMOS BAKER, Esq., Principal of Chapman Hall School.
Rev. J.W. OLMSTEAD, Editor of the Watchman and Reflector.
Rev. C.F. BARNARD, Warren St. Chapel.
Prof. H.B. HACKETT, Newton Theological Seminary.
Prof. ALVAH HOVEY, " " "
Rev. O.S. STEARNS, Newton Center.
Rev. J. NEWTON BROWN, D.D., Philadelphia.
Rev. L.F. BEECHER, D.D., Principal of Saratoga Female Seminary.
Boston, May 1, 1857. 1y
Transcription Notes:
Where obscured by folds, text was transcribed from: http://fair-use.org/the-liberator/1857/05/29/the-liberator-27-22.pdf
