Lazarus. Emma, and Her People.. Letting the Community Know. 457 Literary Notes. 39, 89, 136, 184, 234, 281, 329, 362, 402, London Poverty, Mrs. Chant on.. 377 Universalism in America. S. W. Sample... dridge 26 C. W. Wool- 300 462 Mangasarian (Mr.), The Case of.. 441 Margaret 384 Martineau, (Dr.) Our Articles on... 436 Value and Cost of our Religion, The. John Sny- 148 Martineau's (Dr.) Proposal to Presbyterianize Uni- tarianism. J. T. S... 312 Martineau's (Dr.) "Study of Religion." Eliza R. Western Conference, Annual Meeting of the........ 270 Memory, Sins of. Thos. Hill, D. D... Men of Convictions vs. Men of Opinions, Ministers' Alliance, The Chicago. A. N. Misunderstood Scriptures, Light on. Alcott.. 450 Whittier on his Eightieth Birthday.. 531 325, 445, 495, 544 387 Women. The International Council of. Eliza R. 217 Prophecy and Prophets. S. W. S. 176 434 Thy Kingdom Come. James Freeman Clarke... 145 Rainsford, Dr., and St. George's Church... 264 mon). Joseph May..... 204 .................. 493 The Genesis of Great Souls. J. Coleman Adams. 241 Ten Years in Ann Arbor. J. T. Sunderland......... 469 "All Things are Yours." Brooke Herford........ Thos L. Eliot........... 337 369 Starr King Fraternity. The Oakland. 36 Another Year. Frances R. Havergal. 80 The Old Church where he Preached. Anxiety. Lee Fairchild.. 510 352 Children's Hymn to Our Savior. Chas. E. Per. 357 62 Easter Morning. Charlotte C. Eliot... 145 Every Day. Elizabeth Akers Allen................ 538 What will it count for you there, The song that is only begun, No. 1. Paul in this passage points out between the natural man and the spiritual. We need not in the interest of relig Though the fragment ring sweet in the air? ion hesitate to admit that the natural Or the task that is but half done? No might-have-been can you lay At the feet of the Father of Life. What is, is what lasts for aye, What's done counts alone in the strife. "What the hand findeth to do," Not this or that greater task. Take what is portioned to you, Dare for no other to ask. This is the secret of life, Life that hastes, now, to its end: Work! With night ceases the strife; No time, then, to mar or to mend. O, doubt not, elsewhere, exists The world that rights this world at last. But we're here, in earth's fogs and mists, Can glimpse neither future nor past. Yet be the hours many or few One slogan is ours for the fight: "What the hand findeth to do That shall you do, with your might!" Where shall you find me a power To call back the moment once passed? Now is the day and the hour: Toil, then, as this were the last; For what shall it count for you there, When your works to the Master are brought, The fragment of song in the air, The task that is only half wrought? THE FIRST AND SECOND MAN. A SERMON BY FREDERICK H. HEDGE, D. D. "The first man Adam became a living soul, the last Adam a life-giving spirit. Howbeit that is not first which is spiritual, but that which is natural, then that which is spiritual. The first man is of the earth earthy, the second man is of heaven."--I. Cor. XV, 45, 46, 47. Philosophers and men of science who derive human kind by progressive evolution from the brute creation, have failed to notice the distinction which man, as Paul styles him, has descended in morphological sequence from a brute ancestry, provided we recognize, in combination with this natural, a spiritual man whose genealogy has no zoological root, -provided we recognize in the fully developed human the union and fusion of the earthly and the heavenly. What is born of the flesh can never be anything more than flesh. Spirit must have a spiritual genesis. I said, "the natural man," in conformity with our English version; but a better rendering of the original would be "animal" according with the words a "living soul." The animal man is contrasted with the spiritual, but both are natural. The name Adam suggested by the book of Genesis, is assigned to both. By the last Adam St. Paul has been susposed to mean Christ. In accordance with this supposition some of the early transcribers of his Epistles inserted the word "Lord;"-"the second man is the Lord from heaven." But the foremost critics are agreed that the word "Lord" which is wanting in MSS. of highest authority is not authentic; the revised version rejects it accordingly. No doubt Jesus best represents the spiritual man as contrasted with the animal; but the two natures are in every man, two beings in one person; and corresponding with them, two agencies in human society. It may profit to inquire how the two are related to each other and how distinguished. What part of our compound nature belongs to the animal in us, and what to the spirit? To the animal belongs obviously, in addition to the merely physical wants and functions which man has in common with the brute, all those propensities and demonstrations of human nature which have their motive and end in self, all acts and achievements of selfish ambition, all enterprises of glory or gain, all struggles and devices for worldly success, all pleasure seeking and profit seeking, all carnal satisfactions and delights. To the spiritual belong all acts and demonstrations which have their origin in duty and love, all acts and demonstrations which aim at human weal irrespective of personal gain, all acts of pure self-sacrifice, all that properly deserves the name of virtue, all devout aspiration, all true religion. But now there is a portion and a very considerable portion of man's life which partakes of neither of these characteristics, of self-seeking on the one hand or self-sacrifice on the other. Concerning such, a doubt may arise as to which province it belongs, the animal or the spiritual. Intellectual activity, not that which consists in adaptation of means to ends, for that undeniably is common to man and brute, but intellectual activity for its own sake as manifest in science and literature and art what shall we say of it? Is it animal or is it spiritual? To me it seems that a large portion of men's intellectual activity must be classed as a function of the animal man. Animals have intellect; man as the heart of the animal kingdom, with greater cerebral capacity, has more of it than other animals. In other animals it serves only as instrumentality for physical ends, food, shelter, selfpreservation; its exercise is bounded by animal needs, and so far as we can judge does not attain to self-consciousness. In man it is conscious, and transcends the necessities of animal life; it creates in the more gifted its own sphere; its exercise becomes an end in itself. But this does not constitute it spiritual. I find nothing spiritual in the play of the intellect for its own sake, nothing spiritual in mathematics, in physical science, nothing spiritual in literature as such, in most of the literature that is current in the world. Only when the author is spiritually moved and determined and writes from a plane of spiritual vision is the product to be classed as spiritual. Such is John's vision of the Apocalypse, the visions of Hebrew and other seers, Hymns of devotion, St. Augustine's City of God, Dante's and Milton's and Klopstock's epics. So of art. In itself considered the artistic faculty is an animal function akin to that of beaver, bird and bee. Even representative art, of which there is no trace in brute life, is, on the secular plane, but the play of intellectual and mechanical talent. But art, if the artist be spiritually moved, may become a medium and vehicle of spiritual influence, and, next to the saintly life, its most adequate expression. Works like Michael Angelo's "Moses” and “Last Judgment," Domenichino's "St. John," and Raffaelle's "Transfiguration," are spiritual intimations of transcendent import. So likewise the masterpieces of sacred music, the noble compositions of Handel and Palestrina and Sebastian Bach, attest a spiritual origin, and exercise through fleshly organs and by animal cunning a spiritual power. Intellect may serve as the organ of spirit, but theintellect as such is not spiritual; it is common to man and brute. In "The first Adam became a living soul, the last Adam a life giving spirit." We have them both; human life exhibits everywhere the action of the two. bulk and appearance the animal everywhere preponderates. Animal interests are everywhere prominent, they occupy the foreground, they engross the larger share of place and time. On a hasty view it might seem as if the animal man had the world to himself. But a closer inspection will show that the spiritual man has had a part and a very controlling part in the administration of human affairs. He is present not only in the private conscience and private exercises of religion, not only in devout aspiration and moral influence, but also in visible form, in the customs and institutions of society. One thing which the spiritual man has given us and which the animal, I think, would never have developed, is |