down at his Father's right hand; for the glory which is given to him he shares with us, according to his own word, "The Glory which Thou gavest me I have given them."

A. There are many other points in this great argument upon which I would gladly exchange thoughts with you, did time permit. I had no conception of the various paths that would be opened for our minds, or of the possibilities of a systematic Christology, or doctrine of Christ, awaiting those who, because they cannot accept the unscriptural dogma of a tripersonal God, are supposed to have no rich. and positive views of our Lord and Saviour.

B. I am much your debtor for the patient audience which you have given to many things that must have sounded strange and obscure to you, some of them perhaps irreverent. If upon reflection any of my poor words should offend your religious sense, I crave for them your charitable judgment. We have not yet learned all the truth that is to be gathered from Scripture and from the Christian heart about Christ. "Lo, I am with you always, even unto the end of the world!" The Spirit is the Life of the Church, and is still leading the Church into Christian knowledge, and we must try not to mistake the forms of truth for the eternal verities, or accept any creeds, however rich and sacred, as finalities. The Catholic doctrine of an inspired and teaching Church is essentially true; but remember, it is just as true of the Church now as when the great creeds were formed, and the Spirit which speaks to the churches to-day is competent to restate these creeds. A divided Christendom fails to hear the Spirit's voice, and shuts out as dissenters and excommunicate many who honor and love the Lord as they best can. They did not seek, they do not glory in their disfranchisement. It is a grief to them; but it is a grief which they must bear, and listen as they may in their loneliness to the Lord, who will not refuse to come even to them, though they are not found in any of the great companies of believers. They must not be driven into any narrow antagonism, or refuse to accept views which are

Scriptural and true, merely because they seem to differ but little from the doctrinal statements of Christians who repudiate them as heretics. They will try to be as liberal towards the Orthodoxy which brands them unbelievers, as towards the infidelity which reproaches them as superstitious and timid compromisers, halting between two opinions, and unwilling to give up Christ because they cannot accept the received doctrine of God the Son. What we want is a Unitarianism which has a kind side for Orthodoxy as well as for Rationalism, a Unitarianism that is too wise to cherish obsolete antagonisms and keep alive old strifes when the thought and feeling of the age point towards the One Faith. Because the fathers differed very honestly and earnestly upon vital matters, it does not follow that the children must perpetuate the difference. But come what may, let us not sacrifice peace and love, mutual confidence. and respect and good neighborhood; let us carefully abstain from adjectives, and resolve that the world shall not be scandalized by any new exhibitions of the odium theologicum.

E.

"FOR THE LOVE OF GOD."

The incident which suggested the following lines is briefly related in Mrs. Jameson's "Communion of Labor."

CITY, hamlet, and wood,

High tower and castle old,

In the growing light of the morning stood,

Tipped with its rosy gold.

The waking earth astir,

And the white caps of the sea,

The hymn of the earliest worshipper,

And the hum of the earliest bee,

Were matins that hallowed the breaking dawn,

Ere the rush and roar of the day came on.

The beams of the sun, aslant,

Crept up on a storied pile;

The crazed walls were grim and gaunt,
As they caught its radiant smile.
Storied, but not with the deeds

Of the brave chivalric days;

And the windows were stained, but not with hues Which the touch of the artist lays;

'T was crowded, but not with the gay or fair;

There were voices,

- but not of triumph, there!

There were sounds of human woe,-
Wailing and writhing and pain!
The gibbering of hopeless idiocy,

And the laugh of the maddened brain!
The feeble infant's cry,

The blasphemous oath and curse;
And wounds and ills and deformity,
Waiting for shroud and hearse!
O'er birth unwelcome, and death unwept,
Had the solemn stars their vigils kept.

There, through the livelong day,

There, through the weary night,
With noiseless steps, in their robes of gray
And their hoods of spotless white, –
Unthanked, yet with gentlest care,—
Toiled the meek sisterhood,

Who went about, like their Master, there,
On their mission of doing good.

Loathsome the task, o'er disease and crime,
But done with a constancy all sublime.

How were their brave souls strung
With the might of a purpose high?

How should they labor with heart-strings wrung,
Nor falter, nor fail, nor die?

Not enough were woman's faith,
With its anchor cast above,

Nor that which is stronger far than death,

The strength of a woman's love. Pause! for 't is morning soft and gray ; Listen! the sisters kneel and pray!

Mater sanctissima! Hear us, we pray!
Ora pro nobis! Weak and dismayed,
Come we to thee, ere the heart-sickening day
Conquers our courage! O, grant us thine aid!

Mater sanctissima! O, by the night
Once in Gethsemane broken by prayer,
By the betrayal, forsaking, and flight,
Scourging and agony, thorns and the spear,-

Ora

pro nobis! Will He not hear,—

Jesus, the strengthener, when human hearts fail,
By the great love which he bore to us here,
Bears to us still,- till we strive and prevail?

Meekly the cross, and the thorns, and the rod,
Following the path he hath trodden before,
Labor we still for the love of God!

Then up, with their strengthened hearts,
They rose from their bended knees,

For what they would do for their Lord on earth,
They would do for the "least of these."

Take courage, O heart of mine!

Which falters along the way,

Nor turn aside from that work of thine,
Which has saddened thee so to-day!

Kneel when the morning dew spangles the sod,
And labor still- "for the Love of God."

H. W.

"WHAT THINK YE OF CHRIST?"

A SERMON BY REV. DEXTER CLAPP.

MATTHEW Xxii. 42:-"What think ye of Christ? Whose Son is he?"

It was Jesus himself who put this question, and when the Pharisees answered, "Son of David," he had still another question to ask them: "How then does David call him Lord?" After this, it is said that they could not answer even a word; and more, they were intimidated as well as silenced, and from that day forth there was "not a man who durst ask him any more questions."

Jesus did not say that the Pharisees' answer was wrong; but intimating plainly his sense of its incompleteness, he asked them in effect, and very directly, "Is that all you know or believe about the Christ?" "Son of David" makes him a king on the earth, and not Lord in the heavens; enthrones him only at Jerusalem, and not at the right hand of God. Now we know that Jesus did not literally fulfil the Pharisees' expectation: he never sat in David's seat, he never gathered the dispersed Israelites, never restored their capital, nor their temple, nor their worship. So that, as simple matter of history, Jesus could not have been only what these Pharisees believed him to be, but must have been something more and greater. And to the unbelieving Pharisees now who still answer to this same question, "Son of David," Jesus replies in the same old words, "How then does David call him Lord?" There is a tone of mingled sadness and rebuke concealed in this language of Jesus. Plainly that answer did not satisfy him, and as plainly to my own mind, it never has satisfied and never can satisfy the truly awak ened and seeking soul. The Christ is more than a temporal, earthly king, and the Gospel declares that, while he is Son of Man, he is also Son of God. Here he seeks to vindicate his divineness and spiritual lineage. There are other instances given where he vindicates the lower side of his nature, when