The New York herald., 1873-11-10

tendency and the method OF God, you win observe.
In the soul is from the visible towards the invisible
the relation o. these truths 70 tns scperencsf 81
the visible life, and is matter OF
very great Importance. Ihe larger wlsuon,
consists in the application OF these nigner ,1 anu
invisible qualities which we have ad1uced rom
mere physical iacts The wisdom consists IN
bringing pacg these invisible qualities here ana
incofporafing them into life again. He Is not
painter who slmply copies tree JUST Us ;. "1s,
The photograph Is not work OF art bu' s ns % s h,
true artist who studies trees so as 10 prihk his
Imagination TO bear upon them. that theie iiseS
In his mind
This conception vanishes u u remains iaeai, Dus
ii Is reduced to q visible form IL tneh ueCon.s 20
valuable. SO the human soul may De compareu ~
a womb into which things are born ana OUT u
which comes real things, and thus principles return
again 10 become facts. thus the water VI s sae
ocean is subject to evaporation, and when II mas
ascended and dissolved it comes into visible drops,
and rains into the rivers, then to the seas anu tne
life OF the ocean is dependent upon TINS vsiute e
vapor. This relation OF the outward lie 10 tne iie
that hidden IN the soul and the power OF the n
visible life 10 bring II back again to an outward ie
i tae enc al PROPOSE
then. TO sketch q development OF these truths as
connected with practical life. II throws, them
first, light on those who are theorists or doc
trinaires upon religious life, or those VINO nve 10
follow out great truths. Theories and principles
are TO be tested oy their relation to
AS have sometimes said life is the practcai
test OF truth. Life becomes in an important sense
truth the true character OF the revenst. ihere
are many who suppose they are dwening "a re-.
ligious meditation, who are dwelling only IN
reverie. This Is rather the imagination OF man
rising above facts without any connection with
them, and shaping themselves into pictures ia anu
novels. but he is a novelist. Then there are the
meditati0nists. Meditation Is the larger rum
ming OF the mind mill. 1t certainly does not 40
any good to mill when there Is no grist In It,
There are thousands OF people who mediate who
have nothing to mediate upon. Ninety-n mine
people out OF every hundred cannot mediate upon
any thing that is not visible or on the work that
s IN their hand. Then IN the light OF these views
we may conceive OF the position Of the people
called moralisrs, according 20 the common use OF
that term. The question is whether the man stand
ing on that ground OF morality Is trying 10 deceive
himself don't hnd iant WITH @ the s iorm mo OF e ane
slaves to fact, and that they have very little
ideality. They have no ldeaty that rebukes them
all the time Then this question Of ideality brings
up the question OF or 80
49,. READING FIcTIoNs.
II you take out OF life the ctons, the legal nctons
the literary ctions and what is there eity Nobody
but those who have made this question OF nction
matter OF investigation can realize now CON-
pletely It is the alphabet oi le Even sclehce hic
takes the objects from the life upside down and
has to supply the plates TO put them right again.
The block too, on which are impressed the char
acters from left to right, instead Of from right to
lett. The question comes Is the use OF fiction
improper9 say 1t Is indispensable; II is inevitable
and necessary. II 1t were not right, then Jesus
Christ is o sinner above all men; for when all lit
eraure s forgotten these pictures and parallels OF
His, and notably that OF the prodlga son, will stand
in an everlasting brightness. Then, you say 80,
tue more we have OF 1t the better. Wei, that is
like saying, II 1t is good to take
TWENTY DROPS OF PAREGORIC
1t Is good to take quart. Naughter) We are so
to use 1t as to bring It's lessons back again to prac-
tical LIE. hit does not do this then IL is doing us
harm. Mr.. Beecher then reviewed the efYect OF
religious emotion. He described the disparity
often seen between great and ecstatic professions
OF religious fervor and its outcome in daily life.
He said it was common to say oil many Of these that
they were hypocrites. 1t Is true that there are
Der OF these persons were inconsistent. He then
commented upon the effect OF the fine arts, and
urged that since their separation from religion tne
fine arts had been un favorable to the highest de-
vel0pmcnt In man. This truth OF the text threw
light too, the emotive nature in man in its rela
ton to religion. Some men were like the EOlian
harp, they could not help being played upon. He
closed by series OF practical applications Of the
truth, and said that In many, many instances the
safest and truest beginning Oh religious lie was
not to wait ion any manifestation. but to do the
nearest duty and thus grow into spiritual lie
thereby.
The Converted Bramin Shashesdri.
At Plymouth church In the evening there was an
unusual crowd, occasioned by the announced ap-
pearance and address OF Shashesdri. Mr.. Beecher,
accompanied by two brother pastors and the
aforementioned Hndoo, took their places upon the
platform at twenty minutes alter eight Mr..
Beecher opened the services in the customary
announced his text to be in the first chapter OF the
gospel Of John and the fourteenth verse, sAnd the
Word was made nesh," &C. His enuncation being
perfect there was little dniculty in following him
in his discourse. He preaced his remarks by allud
ing TO the beginning OF Cnrist's reign upon earth
and the disciples that followed Him. We might go
back cycles Of ages and yet the Evangelist would
say the Word was God and with Him. All things
were made by Him, both visible and invisible,
principaliries and powers. This Word became
nesh, and we beheld 1t full of grace and
truth. In IT we had glimpse Of the divine
character OF Jesus-such a glimpse that
the apostle aludes to 1t In his work. The many
miracles lie performed showed that He was the
very God. The many acts OF kindness He per-
formed was a cord OF sympathy that drew the peo-
pie after Him, and emboldened the children OF the
present generation TO lay their burdens upon Him.
The Bible abounded In Gods promises to blot out
all sin and He came down to the capacity OF all that
they might behold His glory and beauty There
was a time when he the speaker) was a
god on earth. He here delivered an
aphorism to show the beauty Of the language,
which, being interpreted, meant that the world
Bramin. He thought that he was divine object
and received worship. While men and women
washed his feet and drank the same wafer 1t was
story he had heard OF sage who had drank up
the water Of Iour seas In three sips. II
was believed by the natives, and yet 1t
was too IncreduOus for him. He began to
think OF the immense size oil this sage after he got
through. That drove the Hindooism out OF him
aud the myths that surround It, Then, too, there
was a story OF Rowan, who slept for six months
and none could awaken him. once barber lost
his pincers In his nose, and when he was looking
for them man came up and asked him what he
was looking for, and when he was informed
the man said that he had lost a large
m m mn fbo hafsr
and had not found IL yet. Such Stories the relator
thought, were sufficient to drive Hindooism from hts
breast The prayers OF the Hindoo Prayer Book were
addressed to the deties. He recited one addressed
to the God OF Fire. There were 300 prayers
in the collection, and these superficial forms were
teresting account OF his conversion to the Chris
tian faith thirty years ago. He gave a con-
densed report OF his work In India, In 1864
ne had two Christians In Bombay and from them
ten or twelve were converted. Now there are 500
Christians there In Jolma and s25 readers OF the
Word of In 10 No Qrh