Connecticut western news., 1904-10-20
Calnage Sermon
By Rev. Frank De Witt Talmaae, D. D.

tendency of society to unsparingly coh- demn in one sex what Is tolerated in the other and the almost universal habit of denouncing in others sins which we conceal and excuse in our selves. The better way of the divine law Is illustrated from the text John viii. 5, What sayest thou?"
 Have you studied constitutional law? Without doubt 1t offers one of the most appetizing feasts ever spread in the 1t follows with unerring eye the rami- hcations of a government internal or ganism, even as a medical student searches out the entangled pathways of the nerves and muscles and arteries of the human frame.
 Constitutional law Is above all other kinds of law. The national congress and the legislatures of the states deal with conditions as they arise, and some times, in their haste to remedy an evil or to provide means for an urgent pur- pose, they enact statute which proves to be unconstitutional. What do we mean by that? We mean that there are certain fundamental principles of government embodied in our constitu- tion which must not be transgressed. If law Is passed which violates one of those principles there Is no need to repeal 1t, because when 1t Is found to be unconstitutional 1t at once be- comes void and imperative. Thus back of all legislation stands the con- the acts of president and lawmakers are judged. It defines the rights of rulers and legislators and sets limits to their power and Is the safeguard of national liberty.
 In the kingdom of God we have also 8 supreme authority. The councils of the churches may formulate doctrines, make decrees and construct creeds and catechisms, but high over all there is the will of the great King of kings. Christ Is the supreme ruler of his Kingdom, and his word is the test by which every dogma and practice must be judged. Let us consider some of the characteristics of this government.
 An Absolute Monarch.
 First, it is an absolute monarchy. We have governments on earth that we describe as absolute monarchies, meaning that they have no constitu- tion. We speak about the Russian government as an absolute monarchy, but 1t is not. There are thousands of things which the Russian czar would like to do which he cannot do. With his pistol or sword Nicholas might slay his own children, as Ivan the Terrible In maniacal rage killed bis firstborn son, and no power on earth could bring him to justice. But there are limits to the present 'czar's power His own subjects recognize the fact. The old Russian proverbs tell us there are many things the czar cannot do. ing: Even the czar gets his shoes bespattered if he puts his foot in puddle" '"The cZar's crown cannot protect him from a headache" '"rhe : OK of the ezar can have only two horns" "Even the czar's vinegar will not sweeten." Put the czar in the desert and he is a man and nothing more" "The czar's edicts are good for nothing unless Gods Amen is written on them" By these quaint aphorisms, current In Russia, do the people show that they realize that powerful as the Russian autocrat is he Is subject to human limitations, like the most obscure peasant In his em- pire. It Is well known, too, by states men that even as a ruler he Is not so supreme as is thought. The nobles who surround him exercise a con straint upon him, and his agents often thwart his will.
 In an infinitely higher sense is Christ the absolute ruler in his kingdom. In his wisdom and power he governs without check. and his word Is the law and life of his people. He is in truth more than president, more than q doge of Venice, more than king, more than a czar. He Is an absolute mon arch in the Christian world.
 A significant illustration of Christ's originality and his freedom from cur rent principles and prejudices is given in the gospels, and it may help us to understand his attitude if we study the story. One day while Jesus was teaching in the temple surrounded by the people the scribes and Pharisees tried to entrap him. Right into the temple where Jesus was they dragged a trembling, frightened, sobbing wom- an who had been taken In adultery. Right through the crowds of listeners they pushed her. Then they cried out in stentorian tones so that all could hear: Master, what shall we do with her? Shall we stone her to death, as Moses commanded, or shall we let her go free?" Instead of Christ condemn ing or acquitting the poor creature, as they all supposed he must do, Christ by his actions as well as by the word of lip condemned the men who were her accusers. What was the meaning of that judgment2 We cannot for a moment suppose that being so pure as Christ thought lightly of so heinous a sin. It must have been loathsome and abhorrent to him. but we may Iedrn leSSOI ITOIu LDe way III WHICH he treated the sinner and her accusers, a lesson all the more weighty because it comes from him who is the embod- led law or the kingdom of God.
 The diyipe law, in the first place, makes no discrimination between the masculine and the feminine sins. It does not come to man and smilingly say, "Husband, you have right to be libertine, while your wife must tread the narrow path of virtue" It does not say, Brother, here in the saloon of responsibility you can get drunk, but if your sister is found in that sa- loon she will be disgraced for life" It does not say that man can tell vile stories and frequent the low race tracks and be the companion of pu- gilistic thugs and absolute characters and still be respected, while woman, having done wrong, can never be all ioruo1 fo onto, ooin into tho