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and all the fellow planets that have lost their sun, are become mere balls of ice, swinging silent in the darkness. Such is the light, which revisits us in the silence of the morning. It makes no shock or scar. It would not wake an infant in his cradle. And yet it perpetually new creates the world, rescuing it, each morning as a prey, from night and chaos. So the Christian is a light, even “ the light of the world," and we must not think that, because he shines insensibly or silently, as a mere luminous object, he is therefore powerless. The greatest powers are ever those which lie back of the little stirs and commotions of nature; and I verily believe that the insensible influences of good men are as niuch more potent than what I have called their voluntary or active, as the great silent powers of nature are of greater consequence than her little disturbances and tumults. The law of human influence is deeper than many suspect, and they lose sight of it altogether. The outward endeavors made by good men or bad to sway others, they call their influence; whereas it is, in fact, but a fraction, and, in most cases, but a very small fraction, of the good or evil that flows out of their lives. Nay, I will even go further. How many persous do you meet, the insensible influence of whose manners and character is so decided as often to thwart their voluntary influence; so that, whatever they attempt to do, in the way of controlling others, they are sure to carry the exact opposite of what they intend! And it will generally be found that, where men undertake by argument or persuasion to exert a power, in the face of qualities that make them odious or detestable, or only not entitled to respect, their insensible influence will be too strong for them. The total effect of the life is then of a kind directly opposite to the voluntary endeavor; which, of course, does not add so much as a fraction to it.

Double Line of Communication. If we distinguish man as a creature of language, and thus qualified to communicate himself to others, there are in him two sets or kinds of language, one which is voluntary in the use, and one that is involuntary; that of speech in the literal sense, and that expression of the eye, the face, the look, the gait, the motion, the tone or cadence, which is sometimes called the natural language of the sentiments. This natural language, too, is greatly enlarged by the conduct of life, that which, in business and society, reveals the principles and spirit of men. Speech, or voluntary language, is a door to the soul, that we may open or shut at will; the other is a door that stands open evermore, and reveals to others constantly and often very clearly, the tempers, tastes, and motives of their hearts. Within, as we may represent, is character, charging the common reservoir of influence, and through these twofold gates of the soul, pouring itself out on the world. Out of one it flows at choice, and whensoever we purpose to do good or evil to men. Out of the other it flows each moment, as light from the sun, and propagates itself in all beholders.

As subjects of influence, we find every man endowed with two inlets of impression; the ear and the understanding for the reception of speech, and the sympathetic powers, the sensibilities or affections, for tinder to those sparks of emotion revealed by looks, tones, manners, and general conduct. And these sympathetic powers, though not immediately rational, are yet inlets, open on all sides, to the understanding and character. They fiave a certain wonderful capacity to receive impressions, and catch the meaning of signs, and propagate in us whatsoever falls into their passive molds, from others. The impressions they receive do not come through verbal propositions, and are never received into verbal proposition, it may be, in the mind, and therefore many think nothing of them. But precisely on this account are they the more powerful, because it is as if one heart were thus going directly into another, and carrying in its feelings with it. Beholding, as in a glass, the feelings of our neighbor, we are changed into the same image, by the assimilating power of seusibility and fellow-feeling. Many have gone so far, and not without show, at least, of reason, as to maintain that the look or expression, and even the very features of children, are often changed, by exclusive intercourse with nurses and attendants. Furthermore, if we carefully consider, we shall find it scarcely possible to doubt, that simply to look on bad and malignant faces, or those whose expressions have become infected by vice, to be with them and become familiarized to them, is enough permanently to affect the character of persons of mature age. I do not say that it must of necessity subvert their character, for the evil looked upon niay never be loved or welcomed in practice; but it is something to have these bad images in the soul, giving out their expressions there, and diffusing their odor among the thoughts, as long as we live.

It is by one of these modes of communication that we are constituted members of voluntary society, and by the other, parts of a general mass, or members of involuntary society. You are all, in a certain view, individuals, and separate as persons from each other: you are also, in a certain other view, parts of a common body, as truly as the parts of a stone. Thus if you ask how it is that you and all men came, without your consent to exist in society, to be within its power, to be under its laws, the answer is, that while you are a man, you are also a fractional element of a larger and more comprehensive being, called society-be it the family, the church, the state. In a certain department of your nature, it is open; its sympathies and feelings are open. On this open side you all adhere together, as parts of a larger nature, in which there is a common circulation of want, impulse, and law. Being thus made common to each other voluntarily, you become one mass, one consolidated social body, animated by one life. And observe how far this involuntary communication and sympathy between the members of a state or family is sovereign over their character. It always results in what we call the national or family spirit; for there is a spirit peculiar to every state and family in the world. Sometimes, too, this national or family spirit takes a religious or an ir. religious character, and appears almost to absorb the religious self-government of individuals. What was the national spirit of France, for example, at a certain time, but a spirit of infidelity? What is the religious spirit of Spain at this moment, but a spirit of bigotry, quite as wide of Christianity and destructive to character as the spirit of falsehood? What is the family spirit in many a house, but the spirit of gain, or pleasure, or appetite, in which every thing that is warm, dignified, genial, and good in religion, is visibly absent? Sometimes you will almost fancy that you see the shapes of money in the eyes of the children. So it is that we are led on by nations, as it were, to a good or bad immortality. Far down in the secret foundations of life and society, there lie concealed great laws and channels of influence, which make the race common to each other in all the main departments or divisions of the social masslaws which often escape our notice altogether, but which are to society as gravity to the general system of God's works.

Instinct of Imitation in Children. We begin our mortal experience, not with acts grounded in judgment or reason, or with ideas received through language, but by simple imitation, and, under the guidance of this, we lay our foundations. The child looks and listens, and whatsoever tone of feeling or manner of conduct is displayed around him, sinks into his plastic, passive soul, and becomes a mold of his being ever after. The very handling of the nursery is significant, and the petulance, the passion, the gentleness, the tranquillity indicated by it, are all reproduced in the child. His soul is a purely receptive nature, and that, for a considerable period, without choice or selection. A little further on, he begins voluntarily to copy every thing he sees. Voice, manner, gait, every thing which the eye sees, the mimic instinct delights to act over. And thus we have a whole generation of future men, receiving from us their very beginnings, and the deepest impulses of their life and immortality. They watch us every moment, in the family, before the hearth, and at the table; and when we are meaning them no good or evil, when we are' conscious of exerting no influence over them, they are drawing from us impressions and molds of habit, which, if wrong, no heavenly disci. pline can wholly remove; or, if right, no bad associatious utterly dissipate. Now it may be doubted, I think, whether, in all the active influence of our lives, we do as much to shape the destiny of our fellow-men, as we do in this single article of unconscious influence over children.

Power of Manner and Presence-illustrated in Paul. It is not mere words which turn men; it is the heart mounting, uncalled, into the expression of the features; it is the eye illuminated by reason, the look beaming with goodness; it is the tone of the voice, that instrument of the soul, which changes quality with such amazing facility, and gives out in the solt, the tender, the tremulous, the firm, every shade of emotion and character. And so much is there in this, that the moral stature and character of the man that speaks are likely to be well represented in his manner. If he is a stranger, his way will inspire confidence and attract good will. His virtues will be seen, as it were, gathering round him to minister words and forms of thought, and their voices will be heard in the fall of his cadences. And the same is true of bad men, or men who have nothing in their character corresponding to what they attempt to do. If without heart or interest you attempt to move another, the involuntary man tells what you are doing, in a hundred ways at once. A hypocrite, endeavoring to exert a good influence, only tries to convey by words what the lying look, and the faithless affectation, or dry exaggeration of his manner, perpetually resists. We have it for a fashion to attribute great or even prodigious results to the voluntary efforts and labors of men. Whatever they effect is commonly referred to nothing but the immediate power of what they do. Let us take an example, like that of Paul, and analyze it. Paul was a man of great fervor and enthusiasm. He combined, witha), more of what is lofty and morally commanding in his character, than most of the very distinguished men of the world. Having this for his natural character, and his natural character exalted and made luminous by christian faith, and the mani. fest indwelling of God, he had of course an almost superhuman sway over others. Doubtless he was intelligent, strong in argument, eloquent, active, to the utmost of his powers, but still he moved the world more by what he was than by what he did. The grandeur and spiritual splendor of his character


were ever adding to his active efforts an element of silent power, which was the real and chief cause of their efficacy. He convinced, subdued, inspired, and led, because of the half divine authority which appeared in his conduct, and his glowing spirit. He fought the good tight, because he kept the faith, and filled his powerful nature with influences drawn from higher worlds.

The Silent Power of Christ the Light of God. And here I must conduct you to a yet higher example, even that of the Son of God, the light of the world. Men dislike to be swayed by direct, voluntary influence. They are jealous of such control, and are therefore best approached by conduct and feeling, and the authority of simple worth, which seem to make no purposed onset. If goodness appears, they welcome its celestial smile; if heaven descends to encircle them, they yield to its sweetness; if truth appears in the life, they honor it with a secret homago; if personal majesty and glory appear, they bow with reverence, and acknowledge with shame, their own vile

Now it is on this side of human nature that Christ visits us, preparing just that kind of influence which the spirit of truth may wield with the most persuasive and subduing effect. It is the grandeur of his character which con. stitutes the chief power of his ministry, not his miracles or teaching apart from his character. Miracles were useful, at the time, to arrest attention, and his doctrine is useful at all times as the highest revelation of truth possible in speech; but the greatest truth of the gospel, notwithstanding, is Christ him. self—a human body become the organ of the divine nature, and revealing, under the conditions of an earthly life, the glory of God! The Scripture writers have much to say, in this connection, of the image of God: and an image, you know, is that wbich simply represents, not that which acts, or reasons, or persuades. Now it is this image of God which makes the center, the sun itself, of the gospel. The journeyings, teachings, miracles, and sufferings of Christ, all had their use in bringing out this image, or what is the same, in making conspicuous the character and feelings of God, both toward sinners and toward sin. And here is the power of Christ—it is what of God's beauty, love, truth, and justice shines through him. It is the influence which flows unconsciously and spontaneously out of Christ, as the friend of man, the light of the world, the glory of the Father, made visible.

The Christian is called a light, not lightning. In order to act with effect on others, he must walk in the Spirit, and thus become the image of goodness : he must be so akin to God, and so filled with His dispositions, that he shall seem to surround himself with a hallowed atmosphere. It is folly to endeavor to make ourselves shine before we are luminous. If the sun without his beams should talk to the planets, and argue with them till the final day, it would not make them shine; there must be light in the sun itself, and then they will shine, of course. And this, my brethren, is what God intends for you all. It is the great idea of his gospel, and the work of his spirit, to make you lights in the world. His greatest joy is to give you character, to beautify your example, to exalt your principles, and make you each the depository of his own almighty grace. But in order to this, something is necessary on your part—a full surrender of your mind to duty and to God, and a perpetual desire of this spiritual intimacy; having this, having a participation thus of the goodness of God, you will as naturally communicate good as the sun commu. picates his beams,


1. SWITZERLAND. The last national census of the different Cantons was taken on the first day of December, 1870, with the following general results : Males,

1,305,670 Females,


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2,670,345 Of Teutonic race,

2,000,000 Celtic race,..

670,000 Number of families,

557,820 Number of houses,..

390,318 Families speaking German,

384,561 French,



Dutch, Polish, Magyar, Russ, and
Spanish, each....

5 We

arrange the results of the Census of 1870 by Cantons and Half Cantons, in a Table, which will also present the date when the several Cantons came into the Federal Compact, together with the Cantonal Budget for Army and Schools in 1870.


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1. Basel-land,
2. Basel-stndt,..
3. Appenzell-outer-Rhoden,
4. Appenzell-inner-khoden,
5. Unterwalden-ob-wild,
6. Unterwalden-nid-wald,.

54,051 47,124 48.765 11,926 14.437 11,711




15 102

61 186 112


51,315 80,531

11,594 23,225 5,157.756fr. 4.508,901 fr.



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