New-York tribune. [volume] (New York [N.Y.]) 1866-1924, 1874-06-15
MANS RESPONSIBILITY.
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TIE Rev. 7Aomas Armita9s d. d.. at TIE fViA avenue

MANS RESPONSIBILITY.
The Rev 7a'~a' Ar"'ia' ds,, ID at ~ fV' A's'" D'p'''
The Rev. Thomas Armitage, D. D., preached,
Yesterday in the Fifth Avenue Baptist Church. the text
being open thy mouth for the dumb. In the cause OF
all that are appointed distraction. open thy mouth,
Judge rgheousy and plead the cause OF the poor and
needy."-Prov. XXI, So
The second question which God ever propounded 10
man, said Dr. Armage. the whole thought OF the
text Jehovah said 10 Cain, "Where Is Abel thy
brotheri" And he said, al know not Am 1 my
brothers keeperi" OF course, he was his brothers
keeper, and the rebuke which followed branded him
with the violation OF this sacred obligation. There lay
upon the cold ground the CHASTITY body OF the hrs3orn
OF DEATH and eye Of God scanned the pale corpse
OF the murdered youth he demanded what hast thou
done The voice OF thy brothers blood crieth unto thee
from the ground. And now thou art cursed from the
Garth. which hath opened her mouth to receive thy
brothers blood from thy band" Gains impertinent
reply shows that already he had msgyings touching
the wcxedness OF his conduct but that he intended TO
shake them or under the spccious plea that his brother
was no less man than hmselfthat they were both en-
dowed with the same life and armed with the same
means OF defenseand II Abel had fallen before his
staggering blows he to blame for being the weaker
Of the two. while Cain could not blame himself for
being the stronger But Jehovahs reply to his
reasoning implies that because Abel was the
weaker, Cain was under the most stringent Obliga-
tons to defend his brothers life against all
danger This principle through the entire series OF
relationships that bind to man. The crime OF Cain
was double. First In that he failed to protect tho life
Abel he had protected his own and second In that
he had violently invaded and destroyed his brothers
life. Now, all men Will promptly condemn him for the
last act while question how far he was blame
worthy for the first But this state Of mind is clearly
induced by decidedly low conviction regarding mutual
responsibility among men, The destruction OF this noble
caused Cain 10 relapse immediately into semi
deism which manifested itself in the non-sufering
sacrifice which he offered to God vegetable offering
cannot suffer that order Of suffering with which
man can sympathize. And because there was no
sympathy between himself and his Offering, it
merely gave full play and place to his own
sefshness. Hence, as matter OF fact, the idea OF an
atonement is inseparible from deep sympathy while
deep sympathy and strong convictions Of brotherly
responsibility always inseperable likewise. Henry
Townley SAYS that q missionary had one day. been
preaching IN India and when his sermon was concluded
a Hlndoo said TO him: "Sr Why do you take so much
trouble bout other people why do not leave them
90 take care Of themselvesP The missionary replied,
Suppose they unable to take Of in
such circumstances ought not a TO care for his
neighbors2" "No" said the Hindoo, she should leave
his neghbor to God and only take care of himself"
That loquy gives you she exact practical difference
between religion Inside Of mediation and outside OF
mediation The Is all selfshn and the other is all
sympathy The shakes off the OF responsible
tty and the other binds IT TIE one dwarfS humanity
by asking, Gam my brothers keeper !" and the other
enlarges it by procaimng mo man liveth to himself"
Hence the lays open of the most closely sealed
operations of SOUL by making the full half of
mediatoral religion consist in the injunction Thou
shalt love thy neighbor as thyself"
l. Now look at the of mutual responsibility aud
the reasons for culture. And 1t is human SO far
as We know is the only creature earth that is
sponsbe The birds the beasts and the fishes, are en-
dowed with a certain number OF instincts, sometimes
with high order OF intelligence, aud often with large
share Of affection; but they know nothing OF RESPONSE
bity They may violate their instincts and affections,
but they have appreciation Of right and wrong Ia
that violation. No moral stimulates them to right
restraints them from wrong This attribute ennobes
humanity alone. Instinct and affection will impe the
animal world TO exposure and selfdenia for Others OF
their aud OF other tribes but never from an
intelligent Discrimination OF what is right and wrong in
the matter Yet this is the most powerful motive which
controls the human breast and the highest form OF its
sat s It 5 To- ~ ns on
for his enemies, that through suffering he might bring
many TO glory Toe spirit Of the text therefore Is
In exact harmony with the spirit OF Christ It the
dignity, the power, the humanity OF man. which moved
him 10 act as he did in the rescue OF immOrta
precisely in that Immortality that the responsibility of
man TO is lodged Man Is mans brother aud con-
nature aud reasons for this responsibility.
In suffering humanity; Hamaaity 10 adyersity
non" Now it is entirely iminateria whether tins ad
versty relates to the soul or the body to time eter
move to the utmost Of our ability we exercise
that ability at the cost Of great sacrifice. There
admit something startling In the sentiment that in
important measure every man is responsible for his
Fellow man In his adversely SO far as we can "Open
the mouth for the dumb" aud plead the cause OF tue
needy" that is go far as we possess the OF i'm
proving their condition so far blame attaches to us II
These very means whatever they may be- create our
responsibility II It is misery that we might relieve we
happiness which might create, and we leave 1t un-
created, responsible. The fact that we possess
the proves the design OF God in bestowine the
gin upon been its use. In expansive beneyo
ience God is never prodigal. He always adapts the
legation with the OF the What majestic
the Laval Thou shalt love thy nelgbor myself" BY
this law We are bound 10 use ali that we possess
TO sdysnes our own happiness ana the happiness OF
every mans common sense tells him that IL he can
benefit his nech9or put does not, he Is bapeabie II
miseri II be 10 not responsible for seeing perish
without pity, then be u not 70 be blamed therefor
why do you mpute hearessness 10 the other sheep,
or oxen. who stand by and look on without making
efforts him They have sense OF the danger
aud no means Of rescuing the exposed therefore you
Lodge no saasa 81 & but at
effort 70 save hun and ye you 90 mol blame them
E They not ne s a' b 70 and
forthw you rank them with murderers In spirit be-
eauss they refused 70 use the means IN tns power
tain means you bold man resonslpe ior .heii nease
II bedrdden could not rise 10 put OUT nfe, OF
says sleeping family from the flames, you would not
hold him hut be bad 70 sound the
10 others the and refused 70 40
90, then would bold Hun 10 his responsibility 30
you knew OF conteD plated robbery murder ana gave
timely Information TO Illustrate H. the pubic law,
tho public conscience abd the public voice would ad
fudge you party Involved. You may not have been
OF the crime but covered yourself
With infamy by criminal neglect The sentry sleeps at
his post and the enemy CONES unpereeiyed, the
Of tie house fals light the lamp aud q feet Is
NJ ked and you hold him Us criminal IF the
Wsicbmsn see the sword come and blow not the trlm
fhe peopIe be not warned. II the sword take any
nerson from among them, his blood will require at the
hands" THIS is the spirit In which solomon
49, az man a. DUMB and cannot plead his own
49, and You have tongue, and PERHAPS an ELOQUENT