ONE UPWARD LOOK EACH DAY.

SUNDAY.

A Song for To-day.

Groweth the morning from gray to gold;

Up, my heart, and greet the sun! Yesterday's cares are a tale that is told, Yesterday's tasks are a work that is done, Yesterday's failures are all forgot,

Buried beneath the billows of sleep; Yesterday's burdens are as they were not,Lay them low in the soundless deep. Share thy crust, and ask no dole;

Offer the cup thou wouldst never drain. Only he who saveth his soul

Loseth all that he fain would gain.
Smile with him who has gained his day;
Smile the gladder, if at thy cost.
It was his to do and thine to aspire:

It is his to-day who loved the most.

Pluck the flower that blooms at thy door; Cherish the love that the day may send. Cometh an hour when all thy store

Vainly were offered for flower or friend. Gratefully take what life offereth,

Look to heaven nor seek a reward. So shalt thou find, come life, come death, Earth and the sky are in sweet accord. -Louise Manning Hodgkins. MONDAY.

Perfect through Suffering.

God never would send you the darkness

If He felt you could bear the light; But you would not cling to His guiding hand If the way were always bright.

And you would not care to walk by faith,

Could you always walk by sight.

'Tis true He has many an anguish
For your sorrowful heart to bear,

And many a cruel thorn-crown
For your tired head to wear:

He knows how few would reach heaven at all
If pain did not guide them there.

So He sends you the blinding darkness,
And the furnace of sevenfold heat.
'Tis the only way, believe me,
To keep you close to His feet;
For 'tis always so easy to wander

When our lives are glad and sweet.

Then nestle your hand in your Father's,

And sing, if you can, as you go. Your song may cheer some one behind you Whose courage is sinking low; And, well, if your lips do quiver,God will love you better so.

We are not here for holidays; our lives are not for dreaming,

While toiling hands and busy hands are laboring all around.

Men are stirring, wheels are whirring, fires gleaming, vessels steaming,

There is work on land and ocean and in regions underground;

And full often, as I ponder o'er some lofty pile upspringing,

On triumphant deeds accomplished, on some mighty victory won,

I find that in my ears a chime of thought has been set ringing,

"All great works are made up of little works well done."

churches indicates but a small part of the real advance which our doctrines and principles are making. Everybody knows that the "heresies" that are cropping out so abundantly in all the orthodox churches are semi-Unitarianism.

We quoted last month Dr. Hale's statement, made in his biography of James Freeman Clarke, that "not ten instances have occurred in sixty years when an evangelical' minister of a Boston church has spoken in a 'liberal' pulpit in that city, and not five when a minister of a 'liberal' church has spoken in an 'evangelical' pulpit." The statement has attracted some attention, and there is questioning whether it be not too strong. Considerable numbers of cases are cited of exchanges of ecclesiastical courtesies of certain kinds between liberal and orthodox ministers in Boston and elsewhere. But, curiously enough, all these cases are confined to speeches on anniversary occasions, the opening of churches, and so forth, or to the taking of subordinate parts in services (as the reading of Scriptures and the like), or to the supplying of liberal pulpits by orthodox clergymen when such churches are without pastors. No cases come to our notice of exchanges of pulpits between orthodox and liberal ministers, and none of liberal ministers preaching by invitation to orthodox congregations, though, of course, there may be on record, and doubtless are, such cases. If Dr. Hale means, by "speaking in a pulpit," preaching, his statement is probably not too strong. The incident which we print on another page, about Dr. Bellows, shows what was his experience in New York through an exceptionally conspicuous and honored ministry of more than forty years.

One thing, however, should be distinctly said here, to avoid misunderstanding. It is that socially, and in all matters outside of religion, this disfellowshipping does not to much extent hold good. In many places Unitarian and Universalist ministers are in the best of relations with the ministers of the orthodox churches around them, and work by their side in nearly everything except in matters distinctly religious. What a pity it is that in religion men find it hardest to be brothers!

It is now settled that we are to have a trial of Dr. Heber Newton for heresy. The one compensation that comes from this whole wretched heresy-hunting business is the thought it stirs up in the public mind. This, however, is something of very great value. If we can get men really to investigate and think in religious matters, there is hope for them; and there is nothing that ever sets people thinking, both inside the Church and outside, as does the trial of an able and good man for alleged unsound theological views.

It is very gratifying that Phillips Brooks is victorious, and is to be a bishop, notwithstanding the efforts-some of them, we are sorry to say, not very honorable-that have been made to defeat him. Not that we believe the new office will add anything to his fame or usefulness: our interest in his triumphing in the controversy lies wholly in the fact that thus the principle is established that men of his breadth and liberality can be bishops of the Episcopal Church in this country.

Union Theological Seminary has taken prompt action, expressing its determination to keep Dr. Briggs in the chair to which it has appointed him. This seems to settle the question of his continued relation to the seminary; but at the same time it raises the larger question, What is to be the future relation of the seminary to the Presbyterian body? The probability would seem to be that the institution will become independent of the General Assembly, that the division of the denomination into Old School and New School will be revived, though on somewhat different lines, and that Union Seminary will represent the New School, and become the leading source of supply of ministers for that growing body of Presbyterian churches that prefer Christ to John Calvin, and have faith enough in the Bible to believe it safe to find out what it really is and means.

Whether an orthodox preacher has to lose his ecclesiastical head for preaching heresy or not seems to depend partly upon how strong a church he is pastor of. Dr. Parkhurst, pastor of the Madison Square Presbyterian Church of New York City, does not

seem to be disturbed for denying in the most emphatic way the infallibility of the Bible. He says: "We believe the Bible is inspired, but we don't believe that a coney chews the cud because in Leviticus xi. 5 it says, 'And the coney, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.' But that doesn't wound the Scriptures in a vital part. The Bible, thank God, is too big a thing to hang on a coney. These minor points ought to be settled by the scholars, and not by you. The scholars are saying that there are such errors as I have named. Of course, I can assume that there are none; but assumptions in the interest of convenience are always revenged later on.

This is an intellectual cowardice. Let those who would prove that there are no mistakes in the Bible produce a cudchewing coney, and then we will consider the question of inerrancy."

Presbyterian narrowness and dogmatism seem to be getting some of their hardest knocks from Presbyterians. Said Dr. Van Dyke, just before his death, "If we cannot have liberty and Orthodoxy both, let us have liberty and let Orthodoxy go." Says Dr. Parkhurst: "The General Assembly stultified itself last year when it bound itself to keep within Calvinistic lines. Don't misunderstand me. No one has more respect for Calvin than I have; but I object to tying a live church to a man who has been under ground for three hundred years. Perhaps we cannot improve on Calvin; but it hurts me to think that the Church in which my heart is bound up is anchored to a graveyard. It will be as fatal to the Church's future to pin her to an old name as it would be to physical science. To tie us to the sixteenth century is an attempt to drive the Presbyterian buggy with a hitched horse. The moment that you have created the suspicion in a person's mind that the Church is not in sympathy with a broad Christianity, you have damned the Church in his mind." And again: "Here is wherein there is danger for the Church's future. The young men who would become its ministers pause on the threshold and ask whether they must pluck out their brains and replace them with sawdust,-whether they can be believers and at the same time Presbyterians."

Dr. Parkhurst is rather hard on Princeton. He says: "There would have been no Princeton Theological Seminary in existence to-day if the apostles had looked at it as Princeton does. The spirit of such an institution is to make theology as the shoemaker makes pegs, as the baker turns out crackers, all the crackers from the same dough, and with precisely the same stamp upon them.

Princeton's idea of church

unity is precisely the same as the idea in the Catholic Church: the cutting off of the legs of those who do not walk in step; the abscission of the heads of those who do not think in step."

He is not at all in love with heresy. hunters, and does not hesitate to let it be known that he is not. He declares: "One of the riddles in church history has been its treatment of those who are prophets,-of those who can see where others have not seen. Show the Church a poor heretic to sniff at and run down, and it is delighted. There is one moment of supreme felicity in the Church, when enthusiasm unites in one compact flame, and that is when there is a chance of getting a heretic out of the Church. The Church never admits the facts of science until it has to. In the frontier between the known and the unknown, it acts as if it were scared. No matter how willing a man may be to lay down his life for the truth, he is hated if he is possessed of what they call 'heterodoxy.' It is part of their religious duty to kill such men, just as Saul, who afterwards became Paul, thought when he went up against the Christians at Damascus. There were many different ways of treating heretics in the early Christian ages, such as burying alive and burning at the stake. The forms in existence now are more æsthetic, but the same queer feeling actuates men in the Church to-day. There is not a tithe of the interest in the redemption of the world that there is over the question of what the Church is going to do with a prominent doctrinal 'suspect. When the Presbytery decided the other day to try the man whose name you all know [Dr. Briggs], I saw one of the members of the Presbytery smile with a smile that was well on to six inches in breadth. He is a saint, and I don't want to say anything against him; but there was the same spirit in that smile that there was in the old Chris

tians who toasted the heretics over fires or tickled their flesh with hot pincers. The Church seems to take an unholy satisfaction in seeing such a man as it has decided to try squirm."

All this is perhaps too strong; but every one who read the full report of the Presbyterian General Assembly in Detroit that acted on the case of Dr. Briggs knows there is more than a grain of truth in Dr. Parkhurst's utterance. It reminds one of what Ingersoll said of Dr. Patton and Robert Collyer in the old days when they both lived in Chicago, and when Dr. Patton was leading the prosecution against the heretic, Prof. Swing. Ingersoll described the difference between the religious spirit of the two men by saying, "If they had lived at Geneva at the time of the burning of Servetus, Robert Collyer would have put out the fire with his tears; Dr. Patton would have backed up to the flame, parted his ecclesiastical coat-tails, and complacently warmed himself."

We are glad to see an article in the Christian Union of June 11, from Rev. Samuel A. Eliot of Denver, upon "Insincere Conformity," urging that such conformity is one of the gravest obstacles to the progress of true Christianity. Mr. Eliot urges that "the man who can bring himself to tamper with words when making solemn profession of his faith before God is acquiring a habit that cannot fail to affect his integrity in all the relations of life." We believe this is true, and a very much more serious matter than many of our liberal orthodox friends realize. As to the idea cherished by so many devout people, of reforming the Church from within, he urges that it has again and again been proved a pleasant delusion. The Union comments editorially upon the article, condemning "insincere conformity" in very strong language, but urging that, if a minister finds himself dissenting from the creed of a church, he should "remain in the church and frankly and courageously declare his dissent." This is very easy to say; but does not the writer know that it is exactly what is impossible? Does he not know that the dissenter regarding matters of much moment in any orthodox church would be immediately put out of the church if he "courageously declared his dissent"? He must "insincerely conform" or go. This

being the case, the question is, Does not every consideration of honesty and honor demand that he frankly declare his dissent and go? One of the important uses of the Unitarian Church is to furnish a home for good men and women of the other churches when they get too intelligent longer to believe the old creeds and are too honest to go on professing to believe what they do not.

WOMAN'S WORD AND WORK.

BOSTON.

The National Alliance of Unitarian and Other Liberal Christian Women held a public meeting on the afternoon of Monday, May 25, at the South Congregational Church. There was a large attendance. Rev. Edward Everett Hale opened the meeting with prayer, and as pastor welcomed the Alliance to the church. He expressed his interest in the society, and spoke of the opportunities before it. He also spoke a word for California, of its grand opportunities as he had seen them in his recent visit and of the great activity of our workers there.

Mrs. J. W. Andrews, the president of the Alliance, followed with her word of welcome to all. The audience then united in singing the hymn, “Come, Thou Almighty King!"

Mrs. J. W. Chadwick of Brooklyn represented the New York League, which is an associate branch of the National Alliance. She told of the new impetus which had been given to the work since the new organization, and spoke of the power of co-oper

ation.

Mrs. B. Ward Dix of Brooklyn, one of the directors of the Alliance in New York State, spoke of the growth of the Alliance in that State during the last year, and said the members had increased so that the State was entitled to another director, and one had recently been chosen. The directors from the State had formed a plan of active operations, and hoped to create new interest thereby.

Mrs. A. W. Longstreth of Philadelphia told something of the work done by the branches under her direction.

Mrs. E. A. Fifield, the recording secretary, gave some account of the general work. Already, from the increase in numbers, two new directors had been elected, -one in Missouri and one in New York. The women in Chattanooga, Atlanta, and New Orleans, have united to form an associate branch, and it is hoped Charleston will soon join. The New England branches have been actively at work. Several branches have printed the sermons of their pastors for distribution, and several have helped students in pursuing their studies. The interest in the Post-office Mission has neither slackened nor abated, and the work of the Cheerful

Letter Exchange is found to be of much interest. Eighty-one branches have reported. Those in Suffolk County alone number over twelve hundred members.

Rev. Grindall Reynolds, the secretary of the A. U. A., spoke of the great interest which the women are now taking in our work. He was more satisfied than ever of the need of our word and work in the world. In every large city there are numbers of people now unchurched, not ministered to, who are hungering and thirsting for something better than they have. We look forward to new work and new opportunities. He expressed his confidence in the work of the women, and trusted they would accomplish much for the denomination.

The hymn, "A Charge to keep I have," was then sung.

Miss E. P. Channing made an earnest appeal for the fund for the Meadville Theological School. Mrs. S. E. Hooper, chairman of the Committee of the Meadville Fund, spoke of the condition and needs of the school. At the suggestion and desire of Miss Channing, a collection was taken up, which amounted to one hundred and thirtyseven dollars.

Rev. Mary L. Leggett gave a very interesting account of Marshfield and of Grace Chapel, of which she has recently become the pastor.

Grace Chapel was the child of the Women's Auxiliary, and it is of no less interest to the Alliance. Miss Leggett interested all in the hamlet in which Grace Chapel is situated, and in the people who gather there each week for worship and instruction. It is hoped that there will be even greater interest and activity under the new minister.

Short addresses were made by Mrs. Charles Lowe of Somerville, Mrs. Marean of Cambridge, Mrs. Brown of Worcester, and Mrs. Kate Gannett Wells. Mrs. Wells urged strongly that we should make this a truly national organization, and hoped that we would work for the good of the whole country, and that the interests of the denomination as a whole would be considered, and not the demands of any section simply.

It was hoped that representatives from the Women's Western Conference would be present and speak, but they did not arrive in time.

The doxology was sung, and the benediction was pronounced by Miss Leggett, after which the audience adjourned to the parlors of the church for a social meeting, with tea, by the invitation of the Suffolk branches.

This opportunity for friends and strangers to meet and talk with each other was apparently much enjoyed. Roxbury, Mass.

GEORGIANA MERRILL.

ST. LOUIS.

The Eliot Society held its annual meeting on Thursday, May 28, bringing to a close a year of earnest and successful work. About