Year: 1874

But there can be no such thing in So
cicty as a level. There is no law and
no deviee by which il can be DONE
He who thinks is higher than he who
does not think, and he who thinks
comprehensively is so much larger as
his comprehensions is larger than the
man who thinks narrowly, or inter
mittently, or inperfectly. He who
represents in himself moral sentiment,
to whom right and wrong are as real
a> if they were visible qualities, is
higher than the man that represents
the turtle or the fox, or the wolf.
Matter is lowest, though not despic-
able by any means, at least not till
We get through with this world, for
MS long rs we live We have to be on
good terms with matter. But, never
the less, bodily qualities are the low
est,and the social affections by which
men begin to in,erlace themselves
with men are higher than mere appe-
tites. How higher? mean that
everybody regards them as upper.


In the first place | no
ticed that, as We ascend, we are apt
to forget where we came from; TO
forget those sympathies that connect
us with the lower classes round about
us, and to lose sight of the royal in
junction. "Ye that are strong bear
with the weak" Him that would
be first and greatest let him be last
and least There is political econo-
my in these simple declarations OF
the Master. Your refinement is a
light given you to shine on the path
that the vulgar is stumbling in. In
other lands think the upper classes
understand their obligations better
than We do, because there is the
sense and Of injury and wrong in the
constitution of artificial classes which
makes them attempt to placate hos
tility to them and to the privileges
which they have not earned by help
ing their interiors. Men that are
conscious of power constantly tend
to use those below them as the raw
material Of life. There is not flow
er in the green house that does not
look down on the fiower-pot and say
that the fower-pot and all that is in
it is for its use and nothing else.
But when man says, "The world is
great a ,wer-pot and was planted
in it, and am the thing to grow


laughter and applause he says
wrongly. We speak Of ''the vulgar
mass and mean thereby the great
average Of plain people. The men
that worship with 200 foot steeplc
over their heads, who pay an inordi-
nate prce, and have the most select
people as pew-owners, look upon a
poor gathering of saints in some con
venticle with an exquisite contempt,


Laughter. II YOU take the estimate
"f the most n fined pc pie, whose no.
tions Of etiquette are faul,le>s, who's.
table is st AS in battle array, wh
get u,.as they should get up, and
get down as they should get down,
about the great mass Of the people,
why they have an impression that
there is "some $ ,rt Of people they
i NJ know wha' sor ofpeople-"but
they are not of our set" Laughter
and applause. And SO ogather them
selves ou, of the great brotherhood
of men. though they are of the same
mold. aud the worm will fatien on
one is sweetly as on another. There
was an illustration Of thi, in the case
Of certain man we read of, who was
journcving toward Jericho, and fell
among thieves. The prizes, came by,
and passed him; he had been serving
God, aud was in a hurry. Laugh
ter. He only took one glance to
see that he did no: belong to his set,
and left him. And the Levite came
by and looked at him; but the man
was not Levite, and he passed on.
And then there came a man whom
the Jews hated as bad as YOU used
to hate an abolitionist. Laughter
and applause. In all ages of the
world we have somebody for our Da


mon, and the Jews had the Samari-
tan Onc of those accursed Samari-
tans was coming by, and he saw the
man, and forgot to ask if he was
Samaritan or Jew; he saw he was
a man, and the fool didn't know any
better than TO take care of him.


Laughter. This was one of those
pebble stones given to the Pharisees
to eat. and the diet, ! think, might
be given in our day, as we'll as then,
with advantage.


No man is perfect; no, not one.
All are weak at some point. Some
men cannot be borne down by class
sympathy, or ambition, Or personal
afection, but they may be broken
down by conscience. These are few,
but there are some. Laughter. 1t
is refreshing sometimes to go from
among men that are good to some
that are not so good. because good
ness is like sugar, very nice diffused,
but III the lump very satiatlng. ]
observe tn with highly-culdvated
peop'e nrprise is not in good taste;
grea, interests or enlhusiasms are not
in good taste among the cultured.
BY these means people get in con
dition very admirably-to them
selves. but TO nobody e'se. Laugh
ter Now, the plain people, the
great mass Of them, have home for
their Elysium, and nowhere else is
life purer and nobler than what are
called the under clssses. So also
there is sturdy industry among
them that the superior classes might
study to advantage. When the rich
men came pompously into the tenn
pie Of old and dropped their gold in
to the treasury, and the poor widow
stole in, like small punctuation
point, aud dropped her mite, the
Master said, "Ah, she has given
more than you aIl.' More than this,
there starts out magnificent self-de-
votion from among these same peo-
pie, which we might initiate, as for
example, when the engineer stands
at his post though he knows he is
rushing on TO black death. When
you ask the devil of vexation what