ciate an abstract thought. It is true that it requires more details for grasping it than the adult; but once it is conceived, with all of its minutiæ, it is implanted forever. The child can form a conception of God: it ought to form one, and can be led to form a correct one by gradually leading it through nature to nature's God. The idea that each child advances by the same steps as the race is by no means new, and the success of the natural method seems to substantiate its truth. Just as men have filled out their idea of God by the contemplation of his manifestations in his works, so the child may be helped to think, to love, and to reverence. Then the decorations used in the house of worship for a harvest festival were transferred to the school-room, the beauties and uses of flower, fruit, vegetable, and grain being dwelt upon at length, but always with reference to the Creator. In this way the perfection of God's work, his wisdom and love, were practically illustrated. It required no special preaching to point to the natural conclusion of gratitude being a duty; and reverence flowed naturally from the consciousness of the many blessings enjoyed.

Before each lesson the children and teachers sang a prayer, beginning, "Father, we thank thee," used in many secular kindergartens. Many lessons were required for the proper teaching of the ideas mentioned; but it was not time wasted by any means. We generally take all of these things for granted, which is unfortunate, as the result proves. Children would not be so much interested if they knew all this; and many of their elders even manifested their interest by coming week after week to listen to the lessons. The subject of God's love was handled from every possible point of view, as we preferred to teach this one fundamental principle well rather than spread superficially over a broader field. The important feature of such work must be concentration, as should be the case even in later instruction. But the concrete was always selected as the means of reaching the abstract; and, therefore, the natural festivals, with all of their symbols, were used as the different seasons passed. For instance, Passover was explained, with the story of the ancient deliverance, and its present mode of observance by the Jews. All of the articles used upon the Passover

table were brought into the school-room, the significance of each being explained fully.

It was remarkable, when the school term was drawing to a close, to note the amount of information and the religious spirit which had been implanted during the few hours of instruction. An hour and a half a week is a very short time, yet in the space of eight months these little children had grown to comprehend and realize more about nature and natural processes, the method of God's working in and for men, than many of their seniors. It was very easy after the beginning had been made, and it was delightful to see the eagerness with which teachers and pupils worked together. When a lesson was being given upon "A tree is known by its fruit," this statement was worked up to by a series of questions: "How do you know a fruit-tree?" "By what it bears,” said one child. "How do you know an apple-tree from a pear-tree?" "One has apples on it, the other has pears on it," said another child. "How do you know a good child from a bad child?" One answers, "By his face." "Yes," says the teacher, "but suppose I can't see his face?" "By what he says," says another child; and thus gradually the teacher compels the children to understand that a good boy or girl is known by his or her works. Such instances might be multiplied indefinitely, but all could only point to one conclusion: the kindergarten method can be and should be applied to religious instruction. It is the natural method, and therefore must be effective. There are thousands of kindergartners scattered over our land who would be only too glad to be useful in the Sunday-schools if they were asked in. No one can do the work one-half as well as they.

Is it not our duty, then, to introduce this method into our religious schools, that our children may receive the best possible instruction? Let every superintendent and minister think the matter over, and he will soon have a Sunday kindergarten as the primary department of his Sundayschool.

It is good for us to think that no grace or blessing is truly ours till we are aware that God has blessed some one else with it through us.-Phillips Brooks.

ENOCH PRATT.*

His life was formulated and regulated from the beginning. He had his own philo sophy. I wish he had written it, it would have been original and interesting. He had his own code of ethics, much inherited and all intensified by his own point of view. Now, he differed from other men in vigorously living up to his own standard. I am not affirming that he had more conscience than other men, but I am affirming that he was governed by his own conscience, such as it was. It was that indissoluble union of theory and practice that made him, small as he was in stature, tall among men. This absolute self-control gave an air of greatness to his seemingly fragile person. The most of us are governed by emotions, swept by impulses, allured by dreams. He never dreamed. With him to resolve was to execute and to cling to that resolution until executed with the tenacity of death. When he came to Baltimore in 1831, he was a very remarkable young man, who brought the best capital in the world,-determination to succeed and to succeed honestly. Nothing wearied him. He grew with the city's growth; the evolution was perfectly normal. He simply developed in sagacity and pertinacity until he became the most eminent private citizen of this State at the time of his death. He loved his adopted city, and studied most sedulously its needs. I believe he entertained the idea of the Free Library for forty years, and quietly worked with that end in view. When he had accumulated sufficient means, he deliberately laid aside over a million of dollars for that purpose. Now, a million of dollars, even among the great private fortunes of this country, is a large sum. He was not, as Judge Brown said, a merchant prince, but an opulent banker, and one million dollars was a large and most generous gift, and his courage in giving it was as sublime as his cool, calm sagacity in making it. He delighted in its results, and it made him as happy as any of the countless thousands of readers. The legislature of Maryland, by joint resolutions, adopted the following in March, 1882:

From the funeral address delivered by Rev. Charles R. Weld, at the Unitarian Church, Baltimore.

Resolved, by the General Assembly of Maryland, that the name of Enoch Pratt be added to the list of those public benehold in perpetual and grateful rememfactors whom the people of Maryland will

brance; and it is further

Resolved, That in placing this acknowledgment and tribute upon the permanent records of the State, it is the desire and purpose of the General Assembly not merely to signify their appreciation of a great and disinterested public service, but especially to honor a conspicuous example of the patriotism and public spirit which give to wealth its largest dignity, and lift it to its highest uses.

The body expressed in this way in most fitting language the appreciation of the community. His life has been filled with that great happiness which comes from genuine generosity. His marriage was an illustration of his character. Men have married before the women they loved, but this man loved on to the end of nearly sixty years with unabated and increasing joy. His connection with this church is an illustration. Unitarianism was unpopular and misunderstood; the community little realize that it represented the simple faith as it was first taught by the Master in the gospels, and delivered to the saints. He threw himself into its life, took unpopularity upon his own shoulders, followed its interests with unflagging zeal, was always in his pew, a devout and attentive worshipper. He was its senior deacon, and his last public appearance when he could no longer hear the words of Scripture, was as a servant at the Lord's table, assisting the minister in the distribution of the sacred elements.

His life teaches three great lessons. First, to young men: that the best capital is a good name, a clear-cut purpose, an unshakable determination, unwearied industry, unflagging persistence. Second, to mature men that we are here to serve, that service is honorable, that man was made to work; there is no retiring from service; we ought to die in harness; that in American life there is no room for a leisure class. Third, to wealthy men: his favorite illustration was the parable of the talents,-that, if one had accumulated wealth, he was to share it, and in his lifetime; each man was to be his own executor. He applied his philosophy to himself. He had rendered account

preserving and protecting them. Our measure of life must be estimated by the assiduity with which we follow them, and the eagerness and hope under which we strive to make them grow."

From the Parish Calendar, Brooklyn, N.Y.:

"The Unitarian churches declare their basis of fellowship to be the simplicity which was in Jesus. These churches hold, in accordance with the teaching of Jesus, that practical religion is summed up in love to God and love to man.' Christianity is not to be identified with the blind acceptance of ancient creeds or with allegiance to an ecclesiastical establishment. It is to consist in loyal to the spirit, the example, the central teachings of Jesus. Jesus had very little to say about doctrines. Not one of the great historic creeds of Christendom can be expressed in his words, not one of them is sanctioned by the spirit of the gospels. The language of the gospels refuses to be distorted into proclamation of the Trinity, the fall or the atonement. The teaching of Jesus consisted in some simple parables illustrating the character of good men and the love of God, and in some plain precepts about right living.

“The faith that expresses itself in love to God and love to man is just the faith that all good men hold in common. It lies back of all theologies. It breathes in the worship of all the churches. When it is present it sanctifies all opinions, when it is absent religion becomes a sham and delusion. 'In the silent hour it is a prayer; abroad, amid duties and trials, it is a law; in human intercourse it is charity, in temptation it is a shield, in suffering it is patience, in sorrow it is comfort, in death it is the vision of the heavenly peace.'"

From the Angelus, Wollaston, Mass.:"Christianity is a life and not a set of dogmas or a creed. It is enough to know that God is our Father, that we are indeed his children, that we are all brothers and sisters, members one of another, and that Jesus is our brother, friend, faithful and true. The work must be to make ourselves and others, the mothers and fathers, brothers and sisters, more happy and wise, more hearty and courageous, more manly, more womanly, more free and open in con

duct. We must seek to make social life broader, less selfish, more inclusive, where men and women give their confidence with less reserve, ask advice with open heart, hold themselves amenable to correction. We must put the sermon on the mount into practice on the plain."

THE QUESTION OF IMMORTALITY.

BY SOLON LAUER.

From a letter recently received, the following extracts are taken, as showing the

mental condition of one who has been a

life-long worker for her fellow-beings, and whose heart, ever ready to beat in sympathy with the sorrows of others, is now throbbing in anguish because of the loss of her beloved husband by death:

What can be better work in this world than to become a savior to one's fellows? You will remember my husband, a trustee of our Unitarian church for forty years, and a most free and fearless thinker. He has gone from me into the other life. I loved him utterly. I cannot find him. I want to know what you think about the state in which he now is, and what of my chances to make him know some things I ought to have told him, but did not, fearing to pain his noble spirit. I ask your help to live more perfectly, to live as the companion and lover still of one who is no longer here, but whom I must love and commune with, and depend upon for sympathy and tenderest love each day of my existence.

Of what value is any religion which cannot comfort and cheer a bereaved human heart in such a time of need? The heart cries out for its beloved, and will not be comforted with vague promises or expectations of a reunion hereafter. The mystic door of death has opened to receive him, and closed upon his form. Has he gone to eternal silence and darkness? Shall no hint more be heard of him, out of the silence and mist? Has a veil, impenetrable and eternal, fallen between these two loving hearts?

The Christian world has built its hopes of immortality upon the alleged emergence of Jesus from the tomb of death and his appearance to those who had followed his earthly footsteps. Is this alleged victory over death a fact? Did he answer the long

ing hearts of his friends and disciples by actual visible presence? If he did, is there anything universal in the phenomenon? Was it a law of this orderly and unchanging cosmos, a law relating the unseen to the seen, by which he reopened the massive portal of the tomb and showed himself alive again to his beloved friends? If so, does this same law prevail to-day? There are hearts mourning to-day for their beloved,— hearts as loyal as those of the fishermen who followed Jesus. Is it not a matter of infinite concern that we should know whether these things are facts or fictions? Whether death is the end of life or the beginning of a new cycle of existence, a closing or an opening door, a falling of the night shadows, closing in the departing soul for all time and eternity, or a bursting of the morning mists to let the day-star of eternal life shine forth clear and glorious?

We cannot rest our hearts' dearest hopes upon a mere tradition, however sacred, coming out of the shadowy centuries of the past. If Jesus Christ burst the bonds of death and rose from his sepulture to appear in shining raiment to those he had left upon the banks of time, every human soul contains within itself the possibility of the same triumph over the terrors of the grave. In these days of unbelief, when the fountains of the great deep are broken up, and the bulwarks of all sacred traditions are being swept away, is it not worth our while to make some effort to establish the hope of immortality upon a more solid and enduring basis than that of tradition? The Church that is to be, if any is to be, after the winds and rains of scientific scepticism have ceased to beat upon the house of religion, must be founded upon a scientific demonstration of the fact of a future life for man.

The halo of tender and reverent sentiment that surrounds the tradition of Christ's resurrection must not be rudely brushed aside; but that tradition must be made credible by the evidence of present facts. Psychical research has this duty laid upon it: to justify, by rigid and scientific methods, the sacred belief of the past in the immortality of the human soul; to demonstrate, by evidence which will admit of no doubting, that death is but a transition of the human soul to a sphere of life invisible to this world, but related to it by bonds of

spiritual law which, when understood, will make it real and actual to us.

The Unitarian Church has essayed to build its house of worship upon science and reason. Experience is, in theory at least, its criterion for all religious teaching. What we can prove true and good by to-day's evidence, that we shall cleave to and hold fast forever. This brave attitude, consistently adhered to, has led some loyal souls among us into an agnostic form and habit of thought which has seriously crippled their usefulness in the world. Doubt is the rust upon the blade of religion which destroys its edge, and makes it hurtless in the warfare against sin and error. But better doubt, when loyalty to principle leads to doubt, than assert a belief which has no basis in the heart's honest convictions. Better deny all the faiths sacred to man than affirm one of them out of a lying mouth, or hold one of them contrary to the light which reason kindles in the soul. The very attitude which has led some into agnosticism will lead them out of it, if adhered to long enough. If investigation of the historical or traditional evidences of Christianity has led any to doubt or deny the hope of immortality, further investigation, directed along the lines of present experience and present phenomena, will lead to a new conviction, based upon irrefragable facts. It is not loyalty to this principle of testing all teaching by present-day experience which makes and keeps some Unitarians in the agnostic habit of thought. It is rather the abandonment of that attitude of mind be fore final results have been attained.

The Unitarian Church and all Churches must at last answer the questions which pour from the heart of the writer of this letter, and must answer them consistently, with the sentiments and hopes upon which the Church and religion itself are founded, or die a certain death from sheer inability to meet the higher needs of the race.

The cure of heartache is to be found in occupations which take us away from our petty self-regardings, our self-pityings, our morbid broodings, and which connect our life with other lives and with other affairs, or merge our individual interest in the larger whole.-C. G. Ames.