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call the chained quiescence of slaves, how it will be shivered to atoms on some early day-a day to be called a white day forever-with a crash which shall shake the pillars of the globe; and how thrones and principalities will totter and rush down into chaos before the stormy wrath and execration of gods and men.

Bear with me. I have plunged at once into the very heart and centre of my absorbing subject. It has been the passion of my life; it has been the dream of my prison hours by day and night. No wonder that I rush so eagerly to meet your offered sympathy, my brother republicans. And let me remind you that I am not a republican because I was transported, but that I was transported because I was a republican. No wonder I gladly hasten to realize to myself the full meaning of that sympathy, and to let all the world, friends and enemies, know the same.

STANLEY

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RTHUR PENRHYN STANLEY, an English clergyman of distinction,

was the son of the bishop of Norwich and was born at Alderley, Cheshire, December 13, 1815. He was educated at Rugby under Dr. Arnold, and at Balliol College, Oxford University. He gained a fellowship at University College, Oxford, in 1838, and the next year was admitted to deacon's orders in the Established Church; he was advanced to the priesthood in 1843 and in the same year received an appointment as college tutor. From 1845 to 1847 Stanley was select preacher to the university, his discourses in this capacity being issued in 1847 as “ Sermons on the Apostolical Age," and exhibiting very clearly his divergence from High Church and evangelical points of view. He resigned his fellowship in 1851 in order to accept a canonry at Canterbury, but returned to Oxford in 1858 as canon of Christ Church and regius professor of ecclesiastical history. He had already been appointed to such posts of honor as that of chaplain to Prince Albert, in 1854, and chaplain to the Queen and the Prince of Wales in 1862. During these years he came into much prominence as a Broad Church leader, his tolerant mind being opposed in equal measure to severe judgments against the ritualists, or against Bishop Colenso, whose work on the Pentateuch was then convulsing the church. The basis of his theology was insistence upon Christian character rather than dogma as the essential thing in Christianity. In 1863 he declined the archbishopric of Dublin, but accepted in the year following the deanery of Westminster. He had for some years enjoyed the cordial esteem and friendship of the Queen and at the close of 1863 was married to Lady Augusta Bruce, an intimate friend of the Queen. As Dean of Westminster he endeavored to make the services at the Abbey attractive to men of all communions. In 1878 he visited the United States, publishing on his return “Addresses and Sermons Delivered in the United States and Canada." He died at the deanery, July 18, 1881, and was buried in the Chapel of Henry VII. Stanley was a sympathetic rather than profound scholar, and his writings, while interesting and valuable, can hardly be said to possess enduring excellence. His “Life of Thomas Arnold ” (1844) is doubtless his best and most widely known work. Among others are Lectures on the History of the Eastern Church(1861); “Lectures on the History of the Jewish Church” (1862-72); “Addresses and Sermons Delivered at St. Andrews (1877); Essays, Chiefly on Questions of Church and State from 1850 to 1870" (1870).

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SERMON: JESUS OF NAZARETH

“ Pilate wrote a title, and put it on the cross. And the writing war, • Jesus of Nazareth, King of the Jews.'"-John xix, 19.

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HAT are the lessons of Good Friday? especially of

Good Friday in Palestine and in this place? In

the words of the text, in the title written on the cross, the name of Jesus Christ is at that supreme moment of his Last Passion brought together with the recollection of his early yeans at Nazareth. What are the lessons which they both teach in common?

Everywhere the event of Good Friday speaks to us of the universal love of God to his creatures. That is why it is so truly called Good Friday. It has its good news as much as Christmas Day or Easter Day. It tells us not only that God is Love, but that he bears love to every one on earth, however far they may seem to be removed from him. It was for this that he sent his Son into the world,— it was for this that Christ died. It was by his death, more even than by his life, that he showed how his sympathy extended far beyond his own nation, his own friends, his own family.

“I, if I be lifted up” on the cross, “ will draw all men unto me."

It is this which the Collects of this day bring before us. They speak, in fact, of hardly anything else. They tell us how he died that “all estates," not one estate only, but “all estates in his Holy Church,” – that “every member of the Church” in its widest sense, not the clergy or the religious only, but every one, in his “ several vocation and ministry," might “ truly and godly serve him.”

They pray for God's mercy to visit not Christians merely, but all religions, however separate from ours,—“Jews, Turks, Heretics and Infidels,”—in the hope that they may all at last, here or hereafter, be “one fold under one shepherd,” the One Good Shepherd who laid down his life not for the flock of one single fold only, but for the countless sheep scattered on the hills, not of the fold of the Jewish people, or of the Christian Church only, but of all mankind.

This is a truth which comes home to us with peculiar force in Palestine. What is it that has made this small country so famous ? What is it that has carried the names of Jerusalem and of Nazareth to the uttermost parts of the earth? It is in one word, "the death of Christ.” Had he not died as he did, his religion,-his name,-his country,—the places of his birth and education and life-would never have broken through all the bonds of time and place as they have. That we are here at all on this day, is a proof of the effect which his death has had even on the outward fortunes of the world.

This universal love of God in Christ's death is specially impressed upon us in Nazareth. What Christ was in his death, he was in his life. What he was in his life, he was in his death. And if we wish to know the spirit which pervades both, we cannot do so better than by seeing what we may call the text of his first sermon at Nazareth. He was in the synagogue. The roll of the Hebrew Scriptures was handed to him. He unrolled it. His former friends and acquaintances fixed their eyes upon him to see what he would say.

And what were the words which he chose? They were these: "The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the cap

tives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.” What he said on this text is not described; we are only told that they “marvelled at the gracious words that proceeded out of his mouth.”

But what those gracious words were we can well see from the words of the passage itself.

“ The Spirit of the Lord was upon him,” first,“ to preach the Gospel to the poor,” the glad tidings of God's love to the poor, the humble classes, the neglected classes, the dangerous classes, the friendless, the oppressed, the unthought-for, the uncared-for.

The Spirit of God was upon him, secondly, “ to heal the broken-hearted: ” — to heal, as a good physician heals, not with one medicine, but with all the various medicines and remedies which Infinite Wisdom possesses, all the fractures and diseases and infirmities of our poor human hearts.

There is not a weakness, there is not a sorrow, there is not a grievance, for which the love of God, as seen in the life and death of Christ, does not offer some remedy. He has not overlooked us. He is with us.

He remembers us. The Spirit of God was upon him, thirdly, “ to preach deliverance to the captive.”

Whatever be the evil habit, or the inveterate prejudice, or the master passion, or the long indulgence, which weighs upon us like a bondage, he feels for us, and will do his utmost to set us free, — to set at liberty those that are cramped and bruised and confined by the chain of their sins, their weakness, their misfortunes, their condition in life, their difficulties, their responsibilities, their want of responsibilities, their employments, their want of employments.

And, fourthly, “ The Spirit of God was upon him,” to

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