Are enough for life's woes, full enough for its cheer.
Would I shrink from the paths which the prophets of

Apostles, and martyrs, so joyfully trod ?
While brethren and friends are all hastening home,
Like a spirit unblest, o'er the earth would I roam?

I would not live alway. I ask not to stay
Where storm after storm rises dark o'er the way;
Where, seeking for peace, we but hover around,
Like the patriarch's bird, and no resting is found;
Where Hope, when she paints her gay bow in the air,
Leaves its brilliance to fade in the night of despair;
And Joy's fleeting angel ne'er sheds a glad ray,
Save the gloom of the plumage that bears him away.

I would not live alway — thus fettered by sin,
Temptation without, and corruption within;
In a moment of strength if I sever the chain
Scarce the victory's mine e'er I'm captive again.
E'en the rapture of pardon is mingled with fears,
And my cup of thanksgiving with penitent tears;
The festival trump calls for jubilant songs,
But my spirit her own miserere prolongs.

I would not live alway. No, welcome the tomb;
Since Jesus hath lain there I dread not its gloom;
Where He deigned to sleep I'll, too, bow my head;
Oh, peaceful the slumbers on that hallowed bed!
And then the glad dawn to follow that night,
When the sunlight of glory shall beam on my sight,
When the full matin song, as the sleepers arise
To shout in the morning, shall peal through the skies.

Who, who would live alway- away from his God,
Away from yon Heaven, his blissful abode,
Where the rivers of pleasure flow o'er the bright plains,
And the noontide of glory eternally reigns;
Where saints of all ages in harmony meet,
Their Saviour and brethren transported to greet;

While the songs of salvation exultingly roll,
And the smile of the Lord is the feast of the soul?

That Heavenly music! What is it I hear?
The notes of the harpers ring sweet in the air;
And see, soft unfolding, those portals of gold!
The King all arrayed in His beauty behold!
Oh, give me, oh, give me the wings of a dove !
Let me hasten my flight to those mansions above !
Aye, 'tis now that my soul on swift pinions would soar,
And in ecstasy bid earth adieu evermore!


ULFORD, ELISHA, an American clergyman;

born at Montrose, Pa., November 19, 1833;

died at Cambridge, Mass., December 9, 1885. He was graduated from Yale in 1855; studied theology in the Union Theological Seminary of New York, and at Halle and Heidelberg, Germany, and entered the ministry of the Protestant Episcopal Church in 1859. From 1861 to 1864 he had charge of parishes at Darien, Conn., and South Orange, N. J. For the next thirteen years he lived in Montrose, unconnected with any parish. In 1877 he became rector of a church at Freundsville, Pa. He retained his parish until 1881, when he went to Cambridge, as Lecturer on Apologetics in the Episcopal Theological School. He published two notable works: The Nation the Foundation of Civil Order and Political Life in the United States (1870), and The Republic of God an Institute of Theology (1881).


Rights have their correspondence in duties; they may be arbitrarily separated, but it cannot be without the defect or the distortion of the one or the other. Since rights have a moral content, to every right a duty corresponds; but it does not follow thať a right corresponds also to every duty, since there are immediate duties in the relations of life, as, for instance, the duty of a child to its parents.

Rights and duties have the same ground in personality. Rights have not their ground in duties, and do not proceed as if only derivative from them. A right is a condition, in which there may be the fulfilment of a duty; but a right is not simply the means for the fulfilment of a duty, only the instrument by which a duty is performed, and having, apart from that, no significance. Rights no less than the fulfillment of duties have their immediate content in personality; and are therefore to be held not simply as subsequent to duties, and as if only incident to them. Since rights proceed in their conception from a righteous will, and subsist in that, therefore in the realization of rights there is the fulfillment of duties. The rejection of the immediate foundation of rights and duties in personality can result only in the construction of a formal law of duty and a formal system of rights.

The rights of the organic people, or national rights, have an integral unity as they are instituted in the realization of the nation as a moral person. They do not compose simply a formal system. They are not a mere accumulation of institutions, to be held by the people, as a miscellaneous budget of receipts, nor do they exist only as proceeding from the duties of the people, and as the resultant of certain obligations. The rights of the people subsist in the consciousness of the people in its unity, and this is the condition of political rights. They bear in their form the imprint of the type of the nation's individuality, and are the expression of its spirit. In their institution they constitute its political order.

There is thus in its political course the expression of its aim and the subjection to it of the whole external order. There is, indeed, apparent, in the institution of its rights, the influence of the physical condition of the people, the age, the land, the climate, the races, but these only modify, while they cannot determine, its process; this is determined only in the freedom of the people, and is the manifestation of its spirit.

The rights of the people have a universal, as an individual, element, and move toward one end of every nation, and thus there is a correspondence in different nations. But the one element does not preclude the other ; they have an integral and individual character.

They have no exotic forms, and cannot at once be transplanted from one people to another. They cannot be applied as abstracť ideas adopted with some abstract system. Thus, in the development of rights, while they may not always have the harmony of system, yet, formed in the life of the people, they have a deeper unity, and, wrought and forged in the great events of its history, they have subtler power and robuster proportions.

There is a certain representation of rights in which they are defined as original and acquired rights. But strictly there is only one original right, the right of personality, and to this all others may be referred. It is the right which is primitive in the rights of man, the right of a man to be himself. The term acquired rights, when rights are held as the acquisition of private property of certain individuals or families, denotes a condition isolated from the normal and organic being of the nation, and deriving its content from traditional force, or custom or accident, it describes rather the privilege or prerogatives of an individual or a class. These may invade the whole sphere of natural rights, and when encroaching upon them, become in reality the ancient wrongs of a people. Acquired rights are positive, but they have no necessary basis beyond, and exist only as, a creation of law.- The Nation.

Vol. XVII.-18

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ULFORD, PRENTICE, an American journalist

and philosopher; born at Sag Harbor, N. Y.,

April 5, 1834; died at Sheepshead Bay, N. Y., May 27, 1891. He followed the sea until 1850, when he went to California, where he engaged in journalism. In 1872 he went to Europe and upon his return to America in 1874 became one of the editors of the New York Daily Graphic. In 1886 he began the publication of the White Cross Library, a series of booklets and leaflets, by which he preached his own peculiar philosophy of life, which held that thought-power is indomitable.

Mulford wrote The Swamp Angel (1888), a humorous story giving his experience in a New Jersey wild to which he had retired in 1883; Life by Land and Sea (1889); and also force and How to Get It; The God in Yourself and other occult works.


You can cultivate courage and increase it at every minute and hour of the day. You have the satisfaction of knowing that in everything you do you have accomplished two things — namely, the doing of the thing itself and by the manner of its doing adding eternally to yourself another atom of the quality of courage. You can do this by the cultivation of deliberation – deliberation of speech, of walk, of writing, of eating - deliberation in everything.- White Cross Library.


The basis for attracting the best of all the world can give to you is to first surround, own and live in these things in mind, or what is falsely called imagination. All so called imaginings are realities and forces of unseen

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