His mind, naturally enough in connection with Lemuel, was running upon his friend Evans, and the subject they had once talked of in that room. It was primarily in thinking of him that he begun to write his sermon on Complicity, which made a great impression at the time, and had a more lasting effect as enlarged from the newspaper reports, and reprinted in pamphlet form. His evolution from the text, “Remember them that are in bonds as bound with them,” of a complete philosophy of life, was humorously treated by some of his critics as a phase of Darwinism, but upon the whole the sermon met with great favour. It not only strengthened Sewell's hold upon the affections of his own congregation, but carried his name beyond Boston, and made him the topic of editorials in the Sunday editions of leading newspapers as far off as Chicago. It struck one of those popular moods of intelligent sympathy when the failure of a large class of underpaid and worthy workers to assert their right to a living wage against a powerful monopoly had sent a thrill of respectful pity through every generous heart in the country; and it was largely supposed that Sewell's sermon referred indirectly to the telegraphers' strike. Those who were aware of his habit of seeking to produce a personal rather than a general effect, of his belief that you can have a righteous public only by the slow process of having righteous men and women, knew that he meant something much nearer home to each of his hearers when he preached the old Christ-humanity to them, and enforced again the lessons that no one for good or for evil, for sorrow or joy, for sickness or health, stood apart from his fellows, but each was bound to the highest and the lowest by ties that centred in the hand of God. No man, he said, sinned or suffered to himself alone; his error and his pain darkened and afflicted men who never heard of his name. If a community was corrupt, if an age was immoral, it was not because of the vicious, but the virtuous who fancied themselves indifferent spectators. It was not the tyrant who oppressed, it was the wickedness that had made him possible. The gospel--Christ--God, so far as men had imagined him,--was but a lesson, a type, a witness from everlasting to everlasting of the spiritual unity of man. As we grew in grace, in humanity, in civilisation, our recognition of this truth would be transfigured from a duty to a privilege, a joy, a heavenly rapture. Many men might go through life harmlessly without realising this, perhaps, but sterilely; only those who had had the care of others laid upon them, lived usefully, fruitfully. Let no one shrink from such a burden, or seek to rid himself of it. Rather let him bind it fast upon his neck, and rejoice in it. The wretched, the foolish, the ignorant whom we found at every turn, were something more; they were the messengers of God, sent to tell his secret to any that would hear it. Happy he in whose