Anti-slavery bugle. [volume] (New-Lisbon, Ohio) 1845-1861, 1852-11-06
j. J.. ANDREWS,
&. G. STRONG,
SARAH JOHNSON.
HULDAll j., CHASE,
Natl HAN ii. HALE.
C0mmiHeC

Things .Ne,c and Oid IN installation Ser
mon, By T. ". HgginSon, Minister Of
The UorceSter Free Church.
The author of this admirable sermon, has
our thanks fora copy. 1t is justly entitled
10 be called admirable, whether we consil-
er its purity of munner-its originality
of thought, or It's heightened moral
sentiment. Our readers will find some
extracts OH our first page. They will COM
mend themselves and the production. -
The theology of the sermon has liberal
ity, at which sectnrian orthodoxy will he
justly alarmed. 1t is bold and benevolent,
not derived from tradition or church an-
tlloriiy, but the direct result of earnest
investigation. In the discourse, the intrepid
reiormcr will find suggestions, he may do
well TO heed. The consecutive thought of
the discourse is,-That in securing the
benefits offered by free inquiry and bold
reform, we should not loose our hold upon
Tie important, numerous truths of the past
hut retaining the latter aud securing the for
aud the common good.
1t seems that Mr. IIigginson has been call
to preach TO a congregation of free inQuirers.
who in this associated capacity, style them
selves free church. Aud Mr.. Iligginson has
chosen To Install himself, without the aid of
association, bishop or preshyters. The pro-
duciion before us is his sermon. The fol-
lowing extract will give the authors view OF
the need and character of church orgauiza-
lion. 4 topic of no small interest TO many
of our readers.
As bring an organization for religious pur-
poses we venture 10 call our institution II
rLurch. Aud yet il is one of our pecuinrities
that we have 10 technical churchmcmher-
shin. We do not meet as partakers of any
trndiiionary rite, except the rite Of public
worship. The exclusive privileges of church
members have long seemed TO many to be n
premium on nudaciry and vanity, aud dis
courngcment to humble aud tinid virtue
II is admitted ly a recent aud able Orthodox
writer that " the boundaries between the
church aud the world are rapidly fading away.
Large numbers of the world are coming TO
nc, on principles which were formerly pccll-
liar 10 the church: while ii is TO he feared that
n large body of tho church is fast advancing
! in n spirit aud in practices tlInt belong only
to the world. II this process goes on (con-
rnues the writer) ere long there may he ueio
ORGANIZATIONS, based on far stronger afiiniIes
than now unite the the Christian professors
IN their eccesiastical organizations.
Ii is time that these distinctions should pass
away. For one perceive no practical diff
! ference between the church, in the usual
sense, aud tho world. II were to hear that
! was to reside in the same house with two
persous, the one church member, aud the
other an atheist, should hardly know from
which TO expect most honesty or most kind
ncs. Aud once knew case in small
town where a man who had not Gniered a
church for four years was appointed MS chOlr-
man of the Board of fAssessors OH the aVow-
ed ground TINT he wns the only man in town
honest enough for that rather rrying position.
! But as for us, it is ! suppose our effort to
obtnin such new organization ns is pre-
dictei by the orthodox writer whom have
quoted. Such an organization, we claim,
| may Justly call itself church, since lis aim
is 10 provide for religious worship and in
struciion. Aud although called church |
see no reason why the most Jealous reform
er should object to il. For every abolltionlst
(ior instance) believes in organizations to
preach anti-slavery truth; and does not object,
i'm that connection, TO prayer, scripture, SER
mon, or even salary. At the same time no
nboIilonist pretends that nnti-slavery truth