an orthodox or a heterodox interpretation of Scripture. The liberal minister preaches sermon upon sermon, for what? Why, to convince his hearers that his is the true interpretation of a fable, and that all others are false or mistaken. An enthusiastic graduate of a divinity school writes a dozen or two articles in a liberal paper to prove that the first four Gospels of the New Testament were or were not written by the men to whom they are ascribed; as though it made one jot of difference either way-as though the sun would shine any warmer, or the ice grow any colder, or man's innate love of goodness wax any stronger, in either event, or as if either of the contesting parties would rest satisfied with the proof, even though one rose from the dead to attest it. If a Christian ascertains that his minister has expressed some new viewsay in relation to the observance of the Sabbath-he at once thinks that it will now do for him to consider the subject. If the Rev. John Smith has announced it as his opinion that a poor clerk or book-keeper who has spent six days of the week in wearing labor, serves God and himself better by playing a game of ball or rowing a boat on Sunday, A and B, although they would have been horrified at the idea the day before, at once reason, if Mr. Smith really thinks so, perhaps it may be so. Such is the power which a strong mind in a pulpit, aided by the authority of its position, comes to have over a weaker one out of it. The ministers of the Christian religion are thus constituted autocrats in the realm, and it is a curious study to an outside observer to see men and women of more than average intelligence surrender to them their individuality of thought on religious subjects. God has given each one of us judgment, reason, and conscience, as rules of life to be put in practice; and even the Bible, in one place, says that we are accountable to ourselves and to Him, alone, for our actions in this sphere. It is not only not right, but it is a positive sin for men to place their noblest faculties under the trammeling influences of church organizations, of whatever kind, for they all exercise greater or less control over the better part of the man. The church system is too conglomerate; it deals too much in masses, too little in individuals. Men need to be taught to place greater reliance upon themselves, upon the man within them and the ideal goodness which they adore, and less value upon the clumsy instruments of religion-the minister, the Church, and the Bible. Whether Christ ever lived or not is a matter of the most trivial importance; suffice it that good men have lived, and that the words which are attributed to him are, for the most part, words of wisdom, which commend themselves to all mankind for their truth and exceeding simplicity. The religion of the future will be more like an intimacy between the spirit which animates us and its author, and less of the cold formality of singing meaningless words in praise of a God whom we fear, rather than love, and whom we seek to appease by devoting a stated portion of time to his praise, that we may have the rest of our time uninterrupted to ourselves. We shall yet learn to do away with special public acts of worship, and make it the business of our lives to live worshipfully, reverently, ever mindful of the grandeur and sublimity of our existence, and every act shall testify of the strength and reliance we feel. As education becomes more general, and as the developments of science extend, it seems impossible that mankind should longer hold fast to the manifestly absurd theories and speculations which now obtain, and which have thus far found ready believers, as they have had specious expounders. The cause of humanity has ever steadily advanced, in spite of all that religion has done to retard its progress. The Christian religion has been no exception to the general rule: it has been upheld by bigots in all ages of its existence; it has persecuted the cause of justice and of God; it has made martyrs in many noble causes; it has had indeed, even now has—its idolaters, who are loud in the denunciation of the heathenism of the age. Why, look at our own country during the struggle of the past fifty years which has just been brought to so glorious an issue; on which side have the Christians stood? With rare exceptions, uniformly on the side of slavery. It was the heathen (as they have called them) who fought the battles of justice and humanity, when the horizon of the future was dark with muttering clouds. But when the conflict was virtually over, when the light of day was thrown upon the field, and it was seen who had gained the victory, then, and not till then, did the Christian church raise its banner in the now victorious cause, and claim to have borne the brunt of the fight. The good accomplished by church organizations is more than counterbalanced by the evils arising from sectarianism and theology, which are the inevitable concomitants. Public associations, for the amelioration of existing evils among men, would do far greater service to humanity, and serve much better to fulfil the end and object of our creation and existence. The Society for the prevention of cruelty to animals, workingmen's co-operative associations, Lyceums, accomplish better deeds. Sunday lectures, on morality, the laws of health, honesty in business, on an infinite number of subjects bearing upon daily life, and upon which all mankind are agreed in the abstract: all such undertakings would be of infinitely more avail than all the religions the world has known, in giving a unity of purpose to all. But leave the worship of the great Creator to the individual, or the family (which is the same), to whom alone it properly belongs. To this goal we are rapidly tending, away from idolatry, Christian as well as Hindoo, and the strenuous efforts now being made by Christian religionists to consolidate their ranks, and make a common foe of infidels (such is the usual epithet applied to the opponents of churchism), only show how desperate the fight will be; but of its result, who doubts, that has read the history of the past, and watched the irresistible progress of events. Said Schiller: "Welche religion ich bekenne? Keine von allen, Die du mir nennst.-Und warum keine aus religion." "W HARRIET LIVERMORE. E clip from the Evening Post a lively article respecting this remarkable woman, whose portraiture in Snow Bound' is no less accurate than graphic. She was a person to excite sympathy and respect, notwithstanding her eccentricities, and we never doubted her piety, though her varying moods would have merited censure in any one whose mental condition was sound. Fully convinced that she should not die, she bore the infirmities of age with the expectation of renewed youth and vigor-and as her faith in Christ was steadfast, and her love for His name was unaffected and rapturous, it is gratifying to believe that although His owning of her did not come in the manner she expected, yet that the reality of blessedness has far exceeded the dream of a converted soul combined with a disordered intellect. The writer in the Post is mistaken in thinking that she was in Palestine during the rebellion. Her last projected visit to Jerusalem failed for want of funds, and her latter years were spent in poverty. Yet her bearing and character won respect and sympathy, and during the last months of her life she was sheltered in a quiet retreat, where her wants were well supplied." "During the winter of 1866 no mail was received at the post-office in the quiet village of Amesbury, Mass, without containing letters seeking information from John G. Whittier, concerning one of the characters in that beautiful New England idyl, Snow Bound.' Indeed, much of the poet's time for his circle of readers is constantly enlarging-has been cor.sumed in answering the questions addressed to him in regard to the person thus designated : "Another guest, that winter night, Flashed back from lustrous eyes the light. A nature passionate and bold; Strong, self-concentred, spurning guide, Its milder features dwarfed beside Her unbent will's majestic pride.' "All the other characters of' Snow Bound' were real. The gray-haired sire; the mother who transmitted her own poetic nature and grand moral views to the boy; the uncle, rich in lore of fields and brooks ;' the aunt the younger sister and household pet, whose dark eyes "Now bathed within the fadeless green And holy peace of Paradise ;' country the old school teacher (the late Joshua Coffin of Newburyport); the doctor-all pass before us as real men and women, with whom we hold converse and have sympathy. But did not the poet let his imagination and fancy play when he described one of whom— "A certain pard-like treacherous grace Swayed the lithe limbs and drooped the lash, Was it not some ideal creature conjured up by Whittier's brain when he told how "Nor do we have Eastern skies, and see any more, light on the subject when we follow her to her amidst the tombs and shrines of Jerusalem, or when she watches "Or startling on her desert throne The crazy Queen of Lebanon With claims fantastic as her own;' "The Lord's quick coming in the flesh, "And yet this one upon whom the poet invokes the Lord's sweet pity' was a character as real as any that stand out so clear and comprehensible in 'Snow Bound.' "Last week a few papers in Philadelphia had the brief announcement of the death of Harriet Livermore, aged 81.' Not many of the readers of the obituary notices that morning knew that Harriet Livermore was the original of the most powerful and deep-feeling lines of Whittier's Snow Bound.' My home being near to Whittier's, I have often enjoyed the most pleasant conversations with the poet on literature and various other themes of the day; and once I asked him to give me some recollections of Harriet Livermore. From that conversation, and from the sketch of others who knew well the mysterious guest,' I obtained some facts in regard to her that may be of interest. "I could not learn much of Harriet Livermore's parents, as she was placed when quite young under her uncle, Judge Livermore, whom elderly persons in New Hampshire and Massachusetts will still remember. The girl early displayed great originality and independence of character. As her uncle was also a man of original ways of thinking, two such people under one roof were sometimes too many. It is said that, being thwarted in an early love attachment (perhaps it was her uncle who thus thwarted her), she began to display eccentricities which attracted much attention. Several who remember her at their firesides, have told me that she was generally of a grave countenance, but that her wonderful conversation and her flashing eyes would command the silence and rivet the closest attention of every one. Those who knew her think that Whittier has been most happy in catching the leading features of her portrait, and has presented the vagaries of her demeanor and her power most faithfully to the world, when he says: "The warm, dark languish of her eyes, Was never safe from wrath's surprise; Brows saintly calm and lips devout And the sweet voice had notes more high And shrill for social battle cry.' "At one time she adopted the garb of her sex in the Society of Friends, and often addressed them at their quarterly meetings; or in various towns and cities of New England she spoke on the second coming of Christ. she must not be confounded social battle cry' have often "There was nothing vulgar about her, and with those women whose names and voices in been made known to the public by penny-a-liner clap-trap and literary quackery. Her whole bearing was that of a high-born lady who had no trifling themes. She was in deep, solemn earnest. "At length her friends missed her, and after many months they heard of her in Europe, and Asia and Africa. "Since then, what old cathedral town Has missed her pilgrim staff and gown? |