Oi I i". 
 
 ;' ^ NOV£- 1887 ^ 
 
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 ?£/offica!Se^ 
 
 ^ 
 
 BR 85 .C66 1884 
 
 Cook, Joseph, 1838-1901 
 
 Occident 
 
BOSTON Monday Lectures. 
 
 BY JOSEPH COOK. 
 
 BIOLOGY. With Preludes on Current Events. Three Colored Illustrations. 
 
 12ino. Sixteenth thousand $1.50 
 
 TRANSCENDENTALISM. With Preludes on Current Events. 12mo. Tenth 
 
 tliousanu 1.50 
 
 ORTHODOXY. With Preludes on Current Events. Seventh Thousand . . 1.50 
 
 CONSCIENCE. With Preludes on Current Events. Fifth Thousand . . 1.50 
 
 HEREDITY. With Preludes on Current Events 1.50 
 
 MARRIAGE. With Preludes on Current Events 1.50 
 
 LABOR. With Preludes on Current Events 1.50 
 
 SOCIALISM. With Preludes on Current Events 1.50 
 
 OCCIDENT. With Preludes on Current Events. (A new volume) .... 1..50 
 
 ORIENT. With Preludes on Current Events. (In I'ress) 1.50 
 
 "I do not know of any work on Conscience in which the true theory of ethics is so 
 clearly and forcibly presented, together with the logical inferences from it in support of the 
 great trutlis of religion. The review of the whimsical and shiiUow speculations of Matthew 
 Arnold is especially able and satislactorj." — Professor Francis Boicen, harvard Univer- 
 silt/. 
 
 "These Lectures are crowded so full of knowledge, of thought, of argument, illumined 
 with such passages of eloquence and i)ower, spiced so fnquently with deep-cutting though 
 good-natured irony, that 1 could make no abstract from them without utterly mutilating 
 tlieni."— Rn: Dr^T/iomas Hill, ex- 1' resident of Harvai d Uiiiveraiti/, in C/iristiait Register. 
 
 "Joseph Cook is a phenomenon to be accounted for. No other American orator lias 
 done wliat he has done, or anv thing like it ; and, prior to the experiment, no voice would 
 have been bold enough to predict its success." — Jiev. Professor A. P. Peabody of Harvard 
 Unirersiti/. 
 
 " Mr. Cook is a specialist. His work, as it now stands, represents fairly the very latest 
 and best rescarclies." — George M. Beard, M.D., of Kew Fow. 
 
 "By far the most satisfactory of recent discussions in this field, both in method and 
 execution."— /^(•o/e.s.'sor /iorr/e/i P. Bow tie of Boston Universitij. 
 
 " Mr. Cook is a great master of analysis. He shows singular justness of view in his 
 manner of treating the most difficult and perplexing themes." — Princeton Reriew. 
 
 "The I>ectuics are remarkably eloquent, vigorous, and powerful." — /i. Payne Smith, 
 Dean of Oniteihtirt/. 
 
 "They are wonderful specimens of shrewd, clear, and vigorous tliinking." — Rev. Dr. 
 Anffus. the College, Regmt'.i Park. 
 
 "These are very wonderful Lectures." — Rev. C. H. Spvrgeon. 
 
 "Traversin"; a very wide field, cutting right across the territories of rival specialists, the 
 work on Biology contains not one important scientitic misstatement, eitlier of fact or 
 theory." — Bihliotheca Sacra. 
 
 " Vigorous and suggestive. Interesting from the glimpses they give of the present phases 
 of speculation in wliat is emphatically tlie most thoughtful connnunity in the United 
 States." — London Spectator. 
 
 " I admired the rhetorical power with which, before a large mixed audience, the speaker 
 knew how to handle the difficult topic of biology, and to cause the teaching of German 
 philosophers and theologians to be respected." — Pro/essor Schoberlein, of Guttingen Uni- 
 vemity. 
 
 "His object is the foundation of a new and true metaphysics resting on a biological basis, 
 that is the proof of the truth of philosophical theism, and of the fundamental ideas of 
 Christianity. These intentions lie carries out with a full, and occasionally with a too full, 
 application of liis eminent oratorical talent, and with great sagacity and thorough 
 knowledge of the leading works in physiology for the last thirty years." — P;o/essor Vlrici, 
 University of Halle, Germany. 
 
 HOUGHTON, MIFFLIN & CO., Publishers. 
 
Boston Monda y Lectures. 
 
 OCCIDENT, 
 
 WITH PRELUDES ON CURRENT EVENTS. 
 
 By JOSEPH COOK. 
 
 The sky is roof of but one family. 
 I will be citizen of the whole earth. 
 
 The Rhine from the Odenwald. 
 
 BOSTON: 
 HOUGHTON, MIFFLIN AND COMPANY. 
 
 New York: 11 East Seventeenth Street. 
 
 1884. 
 
Copyright, 1884, 
 By JOSEPH COOK. 
 
 A II rights reserved. 
 
 The Riverside Press, Cambridge : 
 Elcctrotyped and Printed by H. O. Houghton and Company. 
 
To 
 THE MANY SCORES OF FRIENDS 
 
 IN 
 
 ENGLAND, SCOTLAND, GERMANY, INDIA, CHINA, 
 JAPAN, AND AUSTRALIA, 
 
 WHOSE KINDNESS TO ME AND MINE, ON A TOUR OF THE WORLD, 
 
 HAS ENCIRCLED THE EARTH FOR US WITH 
 
 A CHAIN OF MEMORIES, 
 
 EVERY LINK IN WHICH IS GOLDEN, 
 
 EIjis ISaok 
 
 IS RESPECTFULLY, GRATEFULLY, AND AFFECTIONATELY 
 
 DEDICATED, 
 
 IN ASPIRATION FOR THE SUCCESS OF 
 
 INTERXATIONAL REFORM, 
 
 AND THE GROWTH OF THE SPIRIT OF A 
 
 COSMOPOLITAN CITIZENSHIP. 
 
The wind blows east, the wind blows west ; 
 The world, they say, is worst to the best. 
 
 Thomas Carlyle. 
 
 Afloating, afloating 
 
 Across the sleeping sea; 
 
 All night I heard a singing-bird, 
 
 Upon the top-mast tree. 
 
 "Oh came you from the isles of Greece 
 Or from the banks of Seine ; 
 Or off some tree in forests free 
 Which fringe the Western main ? " 
 
 "I came not off the Old World, 
 Nor yet from off the New ; 
 But I am one of the birds of God 
 Which sing the whole night through." 
 
 " Oh sing and wake the dawning. 
 Oh whistle for the wind ; 
 The night is long, the current strong, 
 My boat it lags behind." 
 
 "The current sweeps the Old World; 
 The current sweeps the New; 
 The wind will blow, the dawn will glow 
 Ere thou hast sailed them through." 
 
 Charles Kingsley. 
 
INTRODUCTION. 
 
 The object of the Boston Monday Lectures is to present 
 the results of the freshest German, English, and American 
 scholarship on the more important and difficult topics con- 
 cern in cr the relations of Reliction and Science. 
 
 They were begun in the Meionaon in 1875. The au- 
 diences gathered at noon on .Mondays were of such size 
 as to need to be transferred to Park Street Church in Octo- 
 ber, 1876, and thence to Tremont Temple, which was often 
 more than full during the winter of 1876-77 and in that of 
 1877-78. The very capacious auditorium of Tremont Tem- 
 ple was destroyed by fire in August, 1879 ; and in Novem- 
 ber of that year the lectures were transferred to the Old 
 South Meeting-House, the most interesting of the historic 
 edifices of New England. 
 
 The audiences have always contained large numbers of 
 ministers, teachers, and other educated men. 
 
 The thirty-five lectures given in 1876-77 were reported 
 in the Boston Daily '"Advertiser," by Mr. J. E. Bacon, 
 stenographer, and most of them were I'epublished in full in 
 New York and London. They are contained in the first, 
 second, and third volumes of Boston Monday Lectures, 
 entitled " Biology," " Transcendentalism," and " Ortho- 
 doxy." 
 
 The thirty lectures given in 1877-78 were reported by 
 Mr. Bacon for the " Advertiser," and republished in full in 
 
Vlll INTRODUCTION. 
 
 New York and London. They are contained in the fourth, 
 fifth, and sixth volumes of Boston Monday Lectures, en- 
 titled " Conscience," " Heredity," and " Marriage." 
 
 The twenty lectures given in 1878-79 were reported by 
 Mr. Bacon for the "Advertiser," and republished in full 
 in New York and London. They are contained in the sev- 
 enth and eighth volumes of Boston Monday Lectures, en- 
 titled " Labor *' and " Socialism." 
 
 In 1880, 1881, and 1882, Mr. Cook made a tour of the 
 world, as traveler and lecturer. 
 
 During his absence there was given in Tremont Temple, 
 in the Boston Monday Lectureship, a course of ten lectures, 
 which are now included in the volume entitled " Christ and 
 Modern Thought." The lecturers were : — 
 
 President James McCosh, D. D., LL. D., of Princeton 
 College. 
 
 Ex-President Mark Hopkins, D. D., LL. D., of Wil- 
 liams College. 
 
 President E. G. Robinson, D. D., LL. D., of Brown 
 University. 
 
 Rev. S. W. Dike. 
 
 Rev. Thomas Guard, D. D. 
 
 Rt. Rev. Thomas M. Clark, D. D., LL. D. 
 
 Prof. George R. Crooks, D. D., LL. D., of Drew 
 Theological Seminary. 
 
 Rev. G. B. Thomas, D. D. 
 
 Rev. John Cotton Smith, D. D. 
 
 Chancellor Howard Crosby, D. D., LL. D. 
 
 In the volume made up of the lectures of these gentle- 
 men, there was published a preliminary lecture on " The 
 Methods of Meeting Modern Unbelief," given by Mr. Cook 
 in London. In the English edition there was included 
 Wendell Phillips' Reply to Chancellor Crosby's View of the 
 Temperance Question. 
 
INTRODUCTION, IX 
 
 After returning from his tour of the world, Mr. Cook 
 gave in the Boston Monday Lectureship, in Tremont Tem- 
 ple, the twelve lectures which are included in the ninth and 
 tenth volumes of the Boston Monday Lectures, entitled 
 " Occident " and " Orient." They were reported steno- 
 graphically by Mr. Bacon, and republished in full in New 
 York, Chicago, London, and other cities. 
 
 The following is the Report of the Boston Monday 
 Lectureship for 1883 : — 
 
 1. The published reports of the Boston Monday Lectures 
 are now estimated to reach in America, England, Scotland, 
 India, and Australia more than a million readers weekly. 
 
 2. The audiences in Boston for the season of 1883 — the 
 seventh of the Lectureship — have been of unprecedented 
 quantity and quality, often exceeding the seating capacity 
 of Tremont Temple. 
 
 3. The Monday Lectures given in past years now make 
 eight volumes in their American form, and of these several 
 have reached a fifteenth or sixteenth edition. There are in 
 England thirteen different forms of these volumes as repub- 
 lished in London. It is affirmed by their numerous publish- 
 ers that no volumes on similar themes have ever been circu- 
 lated more widely than these through England, Scotland, 
 India, and Australia. 
 
 4. During Mr. Cook's recent absence from Boston, he 
 made a tour of the world, the journey extending through 
 two years and seventy-seven days. He lectured oftener, on 
 the average, than every other working-day, while on the 
 land. In all the great cities visited there were immense 
 audiences. The principal subjects of the lectures were the 
 chief questions now in discussion between Christianity on 
 the one hand, and philosophy and physical science on the 
 other. It is believed that topics equally difficult and seri- 
 ous were never before carried through a tour of similar ex- 
 tent and success. 
 
X INTRODUCTION. 
 
 There were 135 public appearances in the United King- 
 dom, 42 in India and Ceylon, 5 in China, 12 in Japan, and 
 50 in Australia. 
 
 5. Among the distinguished gentlemen who have given 
 written permission for the use of their names on the Honor- 
 ary Committee of the Boston Monday Lectureship, are : — 
 
 Rev. James McCosh, D. D., President of Princeton 
 College ; Rev. R. S. Storks, D. D., Brooklyn, N. Y. ; Rev. 
 RoswELL D. Hitchcock, D. D., New York city ; Rev. 
 William M. Taylor, D. D., New York city ; Prof. Ed- 
 wards A. Park, D. D., Andover, Mass. ; Prof. J. P. Gul- 
 liver, Andover, Mass. ; Bishop F. D. Huntington, Syra- 
 cuse, N. Y. ; Rev. T. M. Post, D. D., St. Louis ; Prof. S. 
 L Curtiss, Chicago Theological Seminary ; President 
 George F. Magoun, Iowa College ; Bishop Benjamin N. 
 Paddock ; Hon. A. H. Rice, Ex-Governor of Massachu- 
 setts ; Hon William Claflin, Ex-Governor of Massachu- 
 setts ; Rev. William M. Baker, D. D., Boston ; Prof. 
 Borden P. Bowne, Boston University ; Samuel John- 
 son, Boston ; Wendell Phillips, Boston ; Rev. N. G. 
 Clark, D. D., Boston ; Rev. Otis Gibson, San Francisco ; 
 Gen. John Eaton, Department of the Interior, Washing- 
 ton, D. C. 
 
 6. Devoutly grateful to Providence for the opportuni- 
 ties of usefulness open before the Boston Monday Lecture- 
 ship, the Committee in charge of it recommends : — 
 
 (1.) The formation of a Boston Monday Lectureship As- 
 sociation on the following plan : — 
 
 Membership of the association shall be open to those who 
 subscribe $1 annually to its support. Each dollar sub- 
 scribed shall entitle the subscriber to one seat in the annual 
 course of lectures, and to one vote in the annual election of 
 oflficers. Every five dollars subscribed by a single individ- 
 ual shall give the right of selecting reserved seats in the 
 order of the subscriptions. 
 
INTRODUCTION. xi 
 
 The general public is to be admitted to any empty spaces 
 left in the seats ; and, if necessary, contributions may be 
 taken. 
 
 (2.) The continuance of the lectures under the same gen- 
 eral plan as in the past. 
 
 - (3.) The raising of at least $2,500 for each season to 
 cover expenses. 
 
 Signed (for the Committee). 
 
 A. J. Gordon, President. 
 
 M. R. Deming, Secretary and Treasurer. 
 
 G. A. FoxCROFT, Business Manager, 
 
 In the following volume, which gives only a subordinate 
 place to merely personal experiences in travel, some of the 
 salient points are : — 
 
 1. A plan of Study during a Tour of the World. 
 
 2. An estimate of the Present Forces of Agnosticism and 
 Materialism and of Christian Theism in England. 
 
 3. A study of the New Criticism of the Old Testament, 
 with a notice of the views of Professor Delitzsch on that 
 topic. 
 
 4. An examination of the Position of the German State 
 Church and of the German Universities, especially with ref- 
 erence to the downfall of the Mythical Theory and the De- 
 cline of Rationalism. 
 
 5. A review of recent German discussions for and against 
 the claims of Spiritualism. 
 
 6. A lecture in London on the Relations of the Temper- 
 ance Reform to Civil Liberty, notices of the contrasts be- 
 tween American and Foreign Temperance Creeds. 
 
 7. A study of Christian Missions in their world-wide 
 Relations to Current Events. 
 
 8. A defence of the pi-inciples of Civil Service Reform. 
 
 9. A reply to the defenders of the theory of Probation 
 after Death. 
 
Xll INTRODUCTION. 
 
 10. A study of Advanced Thought in Italy and Greece, 
 with a lecture on a Night on the Acropolis ; or, Art and 
 History at Athens. 
 
 As the matter in the Preludes refers to current reform, 
 the expressions of the audiences, whether favorable or un- 
 favorable, are retained as recorded by the stenographer ; 
 but these have been omitted in the Lectures, as the latter 
 have been considerably revised and enlarged since delivery. 
 
CONTEK'TS. 
 
 LECTURE I. 
 
 ADVANCED THOUGHT IN ENGLAND. 
 
 PAGE 
 
 No Foreign Lauds in our Day . . . . . . .21 
 
 The Unity of Modern Nations 21 
 
 A Cosmopolitan Faith 22 
 
 Leaving New York Harbor 2-4 
 
 Slinor Beauties of the Ocean 25 
 
 Midnight at the Centre of the Atlantic 26 
 
 The Lost Atlantis 27 
 
 Plato and the Atlantidean Theory 29 
 
 Lectures in Kngland ami Scotland . . . . . .31 
 
 Lectnres in Ireland and Wales 31 
 
 Methods of Study in Travel 32 
 
 Fifty Questions concerning Each Nation 33 
 
 British Advanced Thought 34 
 
 Agnosticism in England 36, 39 
 
 Herbert Spencer's Critics ........ 37 
 
 The Cockney Materialistic School 37 
 
 Lionel Beale and Clerk Maxwell 38, 40 
 
 Carlyle's Natural Supernaturalism 39, 42 
 
 Christian Theism 41 
 
 English and Scottish Preaching . . . . . . 45, 47 
 
 Mrs. Browning and Tennyson 48 
 
 LECTURE IL 
 
 ADVANCED THOUGHT IN GERMANY. 
 
 Leading Minds in German Universities 72 
 
 Torpor of German State Churches 73 
 
 Prospects of Separation of Church and State . . . 74,77 
 
XIV 
 
 CONTENTS. 
 
 Dowufall of Strauss' Mytliical Theory 
 Concessions of Baur, Strauss, and Kenan 
 St. Paul's Four Undisputed Epistles 
 New Triumphs of Christian Scholarship 
 Leibnitz, Kant, and Lotze 
 
 78 
 78 
 79 
 84 
 
 84 
 
 LECTURE IIL 
 
 DELITZSCH ON THE NEW CRITICISM OF THE OLD TESTAMENT. 
 
 Three Schools of Old Testament Criticism 99 
 
 AVellhausen's and Kuenen's Opponents 99 
 
 Eight Theses by Professor Delitzsch 102 
 
 Four Authors of the Pentateuch 106 
 
 Failures of A nti-Supernaturalistic Criticism . . . .111 
 
 Progress of Assy riology and Egyptology . . . .114 
 
 LECTURE IV. 
 
 PROFESSOR ZOLLNER S VIEWS ON SPIRITUALISM 
 
 Zollner a Biblical Demonologist . 
 
 Partisan Opposition to Zollner at Leipzig 
 
 Personal Traits of Zollner . 
 
 GtTMian Works on Spiritualism 
 
 Zolhier on American Spiritualism 
 
 His Belief in tlie Agency of Evil Spirits , 
 
 His Celebrated Experiments 
 
 His Views as to the Christian Miracles 
 
 Summary of his New Philosophy . 
 
 Final Interview with Zollner 
 
 131 
 132 
 133 
 134 
 135 
 141 
 141 
 143 
 143 
 145 
 
 LECTUHE V. 
 
 OPPONENTS OF PROFESSOR ZOLLVER's VIEWS ON SPIRITUALISM. 
 
 Untrustwnrthiness of So-Called Spiritistic Communications . 162 
 
 The Atithor an Anti- Spiritualist 163 
 
 The Bililicnl Doctrine as to Evil Spirits 163 
 
 Evasion of this Topic Unscientific 164 
 
 Professor Wundt as Zollner's Opponent ..... 164 
 
 German Literature against Spiritualism 164 
 
 Bellachini, the Court Conjurer 165 
 
CONTENTS. 
 
 XV 
 
 Slate-Writing probably a Trick 
 Dr. Beard's ExiDosures of Spiritistic Frauds 
 Ulrici on Professor ZoUner's Experiments 
 Importance of Transcendental Pliysics 
 Scientific Views as to the Supernatural . 
 Parting from Germany . . . . 
 
 Summit of the St. Gothard Pass 
 
 166 
 168 
 169 
 170 
 170 
 172 
 172 
 
 LECTURE VI. 
 
 ADVANCED THOUGHT IN ITALY AND GREECE. 
 
 Caesar's Work, and Peter's, and Paul's 
 Reformed Catholicism 
 Count Campello . 
 Temporal Power of the Pope 
 Duties of Protestantism in Italy 
 Ancient Portrait Busts 
 Julius Caesar 
 Augustus Caesar 
 Caligula and Claudius . 
 Nero, Titus, Ti-ajan, Hadrian 
 Socrates, iEscliines, Enripides 
 Homer, Scipio Africanus, Aristotle 
 The Demosthenes of the Vatican 
 The Julius Csesar of the Capitoline 
 Pericles and Aspasia 
 The University of Modern Athens 
 
 Delphi 
 
 A Night on Mount Parnassus . 
 
 . 192 
 
 193 
 . 195 
 
 196 
 . 197 
 
 199 
 . 200 
 
 200 
 . 200 
 
 201 
 . 202 
 
 203 
 . 203 
 
 206 
 . 209 
 
 212 
 . 212 
 
 214 
 
 PRELUDE I. 
 
 NEW DEPARTURES IN AND FROM ORTHODOXY. 
 
 The Siren School in Theology 3 
 
 Self Evident Truths in Religion 4 
 
 Axiomatic Theology ......... 4 
 
 Essentials in a Cosmopolitan Faith 4 
 
 Professor Dorner on Probation after Death .... 7 
 
 The Essential Christ 7 
 
 Holy Faith and Saving Faith 9 
 
 A Perfect Theodicy 11 
 
XVI CONTENTS. 
 
 Probation in the Intermediate State 12 
 
 Objections to Dorner's Eschatology 14 
 
 German and American Churches 16 
 
 Necessity of the Atonement 17 
 
 PRELUDE II. 
 
 DOES DEATH END PROBATION ? 
 
 Shakespeare and the Bhagvat Geeta . 
 
 Evil Steadfastness of Character 
 
 Self-Propagating Power of Habit 
 
 Death as a Profound Spiritual Experience 
 
 Experiences in Sudden Deaths 
 
 Moral Obduracy in Death 
 
 Natural Effect of Final Impenitence . 
 
 Anglican Orthodoxy .... 
 
 Canon Farrar's Position 
 
 Preacliing to Spirits in Prison . 
 
 The Great Gulf fixed .... 
 
 Professor Park on Probation after Death 
 
 51 
 52 
 54 
 55 
 56 
 57 
 57 
 62 
 63 
 64 
 67 
 69 
 
 PRELUDE HI. 
 
 THE FUTURE OF CIVIL SERVICE REFORM. 
 
 Aristocratic Critics of the United States 89 
 
 Municipal Reform at Home and Abroad 90 
 
 What is the Spoils System ? 91 
 
 Aaron Burr as its Author 92 
 
 The New Civil Service Law 93 
 
 Its Friends and Opponents 93 
 
 Loopholes in the New Enactment 94 
 
 Unattained Objects to be sought 96 
 
 PRELUDE IV. 
 
 THE VANGUARDS OF CHRISTIAN MISSIONS. 
 
 Penurious Expenditures for Missions 119 
 
 Reasons for Great Ex])enditnres 120 
 
 Srlf -Support by Native Churches 122 
 
 Deal Standard of Expenditure 126 
 
 Imjjorted Unbelief in Pagan Lauds 128 
 
 One Missionary for every 50,000 of Pagan Population . . 129 
 
CONTEN'Se. 
 
 xvu 
 
 PRELUDE V. 
 
 AMERICAN AND FOREIGN TEMPERANCE CREEDS. 
 
 Life Assurance Societies and Temperance 
 Long Lives of Total Abstainers . 
 The Two Wings of the Temperance Reform 
 Importance of Using both .... 
 The Annual Liquor Bill of the United States 
 Mr. Gladstone on Intemperance . 
 Constitutional Prohibition 
 "Wine-Diinking in Luxurious Circles . 
 The Church of England Temperance Society 
 Clerical Example of Total Abstinence . 
 
 149 
 . 149 
 
 153 
 . 153 
 
 155 
 . 156 
 
 157 
 . 159 
 
 159 
 . 160 
 
 PRELUDE VL 
 
 PROBATION AT DEATH. 
 
 Repetition of Evil Choices 177 
 
 Natural Effect of such Repetition 178 
 
 Death Foreseen at a Distance 179 
 
 Spiritual Seriousness in Death 183 
 
 Resisting Light received at Death 184 
 
 Natural Effect of such Resistance 189 
 
 APPENDIX. 
 
 I. The Decline of Rationalism in the German Universities . 219 
 
 II. Theodore Christlieb and German Church Life . . . 269 
 
 III. The New House and its Battlement ; or, The Relations of 
 
 the Temperance Reform to Civil Liberty. A Lecture in 
 the Metropolitan Tabernacle, London .... 277 
 
 IV, Reply to Professor Smyth, of Andovcr . . . ..303 
 V. A Night on the Acropolis ; or, Art and History at Athens 349 
 
ADVANCED THOUGHT IN ENGLAND AND 
 SCOTLAND, 
 
 WITH A PRELUDE ON 
 
 L^EW DEPARTURES IN AND FROM ORTHODOXY. 
 
 THE ONE HUNDRED AND FIFTY-FIRST LECTURE IN THE 
 
 BOSTON MONDAY LECTURESHIP, DELIVERED IN 
 
 TREMONT TEMPLE, JANUARY 8, 1883. 
 
" The decisive fact is this : The God-Man, who came for the pur- 
 pose of seeking aud saving the lost, has taught more imperatively than 
 any other one that men Mho are lost when they die are lost forever." 
 — Professor Park, Discourse at North Andover, 1880, p. 30. 
 
 " Those of the early fathers who held the doctrine of an intermedi- 
 ate place made no practical distinction between the condition of the 
 soul previous to the resurrection aud its condition after it. The 
 wicked were miserable and the good were happy — and that eter- 
 nally." — Professor Shedd, History of Christian Doctrine, vol. ii. p. 
 410. 
 
 " Once a mighty, warlike power, rushing from the Atlantic sea, 
 spread itself with hostile fury over all Europe and Asia. That sea, 
 indeed, was then navigable, and had an island fronting that mouth 
 which you in your tongue call the Pillars of Hercules ; and this island 
 was larger than Libya and Asia put together, aud there was a passage 
 hence for travellers of that day to the rest of the islands, as well as 
 from those islands to the whole opposite Continent. ... In this At- 
 lantic island was formed a powerful league of kings, Avho subdued the 
 entire island, together with many others, and parts also of the Conti- 
 nent, besides which they subjected also to their rule the inland -parts 
 of Libya as far as Egypt, and Europe, also, as far as Tyrrhenia. . . . 
 Subsequently, however, through violent earthquakes and deluges, 
 which brought desolation in a single day and night, . . . the Atlantic 
 island was plunged beneath the sea and entirely disappeared ; whence 
 even now, that sea is neither navigable nor to be traced out." — The 
 Timceus, Plato, vol. ii. jjp. 328, 329. Bolm's edition. 
 
 " I spoke as I saw, 
 I report, as a man may of God's work. All 's Love, yet all 's Law. 
 Now I lay down the judgeship He lent me. Each faculty tasked, 
 To perceive Him, has gained an abyss where a dewdrop was asked." 
 
 Robert Browning. 
 
OCCIDENT 
 
 PRELUDE I. 
 
 NEW DEPARTURES IN AND FROM ORTHODOXY. 
 
 Give me no guess for a dying pillow. Let my 
 tongue cleave to the roof of my mouth and my right 
 arm drop from its socket rather than that either 
 should be employed in putting under the head of 
 any man, woman, or child, as a support in death, a 
 mere conjecture, however plausible, which may nev- 
 ertheless prove to be false. The hypothesis of pro- 
 bation after death is such a treacherous conjecture. 
 It belongs to the Siren school of philosophy and the- 
 ology. So to teach it as to cause men to depend 
 upon it is to do a mischief possibly more horrible 
 than to spread pestilence, firebrands, and death. In 
 God's name and presence, let us purify ourselves 
 from complicity with such venturesomeness as may 
 end in the ruin of souls. For one, I have made up 
 my mind that I will not go hence trusting my own 
 chances of eternal peace to the opportunity of re- 
 pentance after death. What I will not do for my- 
 self I will not, directly or indirectly, recommend 
 others to do. 
 
4 OCCIDENT. 
 
 God's opinions ought to be ours. What are the 
 opinions of Him who is the same yesterday, to-day, 
 and forever as to new departures in regard to truths 
 fundamental in rehgion ? There are a few self-evi- 
 dent religious truths, as unchangeable as the very 
 nature of things. They are certainties, not proba- 
 bilities, not guesses. Self-evident axiomatic truili 
 has no variableness nor shadow of turning. It re- 
 veals God's opinions. It is He. 
 
 It is a self-evident axiomatic truth that every man 
 must be delivered from the love of sin and the guilt 
 of it in order to obtain harmonization with his en- 
 vironment by the infinite holiness of the moral law. 
 Call hither Keshub Chunder Sen from the bank of 
 the Ganges, Fukuzawa from Japan, Herbert Spen- 
 cer from the Thames, the soul of Gambetta from the 
 Seine, — I care not what agnostic or what cultured 
 pagan theist, — and we shall all be agreed that de- 
 liverance from the love of sin and the guilt of it is 
 essential to our peace with the moral law. On the 
 two most fundamental points of what I love to call 
 axiomatic theology, or the religion of self-evident 
 truth, all serious men who believe in a moral law 
 may be brought to an acceptance of a cosmopolitan 
 faith. I confess I have some ambition to advance 
 such a faith, and to hold as the basis of my own 
 creed convictions acceptable to all thinking men 
 throughout the world and in every age. On the 
 basis of the cosmopolitan truths of axiomatic theol- 
 ogy I have been standing on every intellectual and 
 moral battle-field I have seen on the long war-path 
 around the planet. The double deliverance from the 
 
NEW DEPAETURES. O 
 
 love of sin and the guilt of it is the desire of all 
 nations. The serious heart of humanity has never 
 found intelligent peace in any human creed, but 
 finds it swiftly in Christianity, when the gospel is 
 presented in clear, devout, scholarly, aggressive, un- 
 diluted form. 
 
 As Christians, we believe that it is only by the 
 new birth and by the Atonement that we can be de- 
 livered from the love of sin and the guilt of it. We 
 are profoundly convinced that, when we are deliv- 
 ered from the love of sin, we are not thereby de- 
 livered from the guilt of it. We believe that it is 
 the sight of God's face in Christ that effectually 
 melts the heart and produces regeneration. What 
 we, therefore, wish to do for the world is to lift up 
 before it the cross, because we find that when we see 
 the cross it is no cross to bear the cross. Beholding 
 God as a Redeemer makes us glad to take Him as 
 Lord, and thus Christianity provides for our deliver- 
 ance from the guilt of sin and the love of it. 
 
 It is undeniable that character under irreversible 
 natural law tends to final permanence — good or 
 bad. The longer any soul lives in the love of what 
 God hates and in the hate of what God loves, the 
 longer it is likely to do so. Fixation of character is 
 the end of probation. Whenever and wherever an 
 unchanging bent of character is attained, probation 
 ends. It is self-evident that a final permanence or 
 unchanging bent of character can be reached but 
 once. 
 
 The only safe philosophical answer, therefore, to 
 the question : What must I do to be saved ? is : Ac- 
 
6 OCCIDENT. 
 
 quire now similarity of feeling with God. Obtain 
 now deliverance from both the love of sin and the 
 guilt of sin. Now is the accepted time ; now is the 
 day of salvation ; now, and perhaps not to-morrow, 
 for character, without the loss of freedom, tends rap- 
 idly to permanence. 
 
 Whatever changes the accredited practical answer 
 to the question : What must I do to be saved ? is 
 fundamental in theology and philosophy. The hy- 
 pothesis of probation after death does change this an- 
 swer. It changes the scriptural answer. It changes 
 the philosophical answer. It is, therefore, a funda- 
 mental change. In the name of all sound philosophy 
 and theology, as well as in that of the wants of the 
 world, I repudiate departures from religious funda- 
 mentals. I repudiate departures from doctrines that 
 look like unessentials, if these apparent unessentials 
 touch fundamentals. 
 
 My object in this opening address is to set before 
 you as clearly as I can what the standard orthodoxy 
 of New England teaches as to probation after death ; 
 and, next, what the so-called new departure teaches. 
 In a subsequent prelude I shall discuss exegetically 
 the question, '' Does death end probation ? " Here 
 and now I am anxious only that you should compare, 
 in broad outlines, the old and the new. I am in 
 favor of the new. One of my central principles is to 
 seize the new, the true, the strategic, and force it 
 into practical application to current affairs. I am 
 ready, I hope, in life and in death, to grasp the new, 
 if it be better than the old ; otherwise not. [Ap- 
 plause.] 
 
NEW DEPARTURES. 7 
 
 Professor Dorner, of Berlin, whom I revere for 
 the larger part of the work he has done in German 
 theology, holds doctrines and hypotheses concerning 
 probation after death that many scholars of the high- 
 est repute regard as exceedingly nebulous, erratic, 
 unscientific, and anti-scriptural. Allow me to sum- 
 marize his positions on this topic, and to contrast 
 them with those I have received from New Eng- 
 land Orthodoxy. I raise the question. New Eng- 
 land Orthodoxy or German state church theology : 
 which ? Park or Dorner : which ? That is a ques- 
 tion of the hour, and it is really one of world-wide 
 interest, because this high theme touches Christian 
 missions. It touches all evangelical religious aggres- 
 siveness throughout the earth. On this subject Ger- 
 many, England, Scotland, India, Japan, Australasia, 
 as well as our own land, may be expected to listen. 
 
 Here, then, is the outline of what I, for one, not 
 claiming to represent others, hold as orthodoxy : — 
 
 1. God is immanent in the moral nature of every 
 man, and whoever permanently rejects or accepts 
 the innermost voice of conscience rejects or accepts 
 the essential Christ. 
 
 By the essential Christ I mean the Logos. " In 
 the beginning was the Word, and the Word was 
 with God, and the Word was God." This is the 
 true light which light eth every man that cometh 
 into the world. 
 
 2. Every free moral agent, therefore, has oppor- 
 tunity to accept or reject the essential Christ. 
 
 Orthodoxy is not tritheistic, although it is trinita- 
 rian. Scholars on this platform do not believe in 
 
8 OCCIDENT. 
 
 three Gods, but in one God. They do not divide his 
 substance, although they do not unify his subsisten- 
 cies. The essential character of God is the essential 
 character of Christ. Conscience does not inform us 
 of the historic Christ, but it informs us of God's 
 character, and God's character is Christ's charac- 
 ter. I would recall here whatever has been said in 
 the past of this lectureship concerning conscience 
 as a revelation in man of truths essentially supernat- 
 ural. 
 
 3. Heathen, therefore, as their consciences reveal 
 to them the essential condition of salvation, so far as 
 it depends on man, have a probation as protracted 
 and multiplex as their choices to obey or disobey 
 conscience. 
 
 While this is plainly a philosophical, it is also a 
 scriptural truth. '^ In every nation, he that feareth 
 God and worketh righteousness is accepted with 
 Him." " The kingdom of heaven is within us." 
 " They that sin without law shall perish without 
 law." The heathen, "having not the law, are a law 
 unto themselves, their consciences bearing witness 
 and their thoughts accusing or else excusing one 
 another." 
 
 4. It is through the divine mercy, as exhibited in 
 an Atonement, that the heathen are saved, if at all, 
 without hearing of the historical Christ. 
 
 '' Those who lived with the Logos," said Justin 
 Martyr, " were Christians, as Socrates and Hera- 
 clitus, and others like them." 
 
 5. They who fear God and work righteousness, 
 even if they have not heard of the historical Christ, 
 
NEW DEPARTUEES. . 9 
 
 have hoi?/ faith, and tliis would develop into his- 
 torical saving faith on the presentation of evidence. 
 
 This distinction between holy faith and saving 
 faith is to be found in accredited scholarly systems 
 of theology. Plato or Socrates, if saved, was saved 
 by the Atonement, God's mercy covering their guilt 
 for Christ's sake. So infants know nothing of the 
 historical Christ, and yet are saved by the Atone- 
 ment, God's arm iindergirding them in the darkness. 
 
 Do not say that I am supposing that a man is 
 saved by his good works. Do not imagine that I 
 teach that accepting the guidance of God in con- 
 science is, for a man in the condition of any one in 
 this audience, a sufficient proof of his loyalty to 
 God. Do not say that I teach that man saves him- 
 self. At this point I am speaking only of those to 
 whom no presentation of the historic Christ has been 
 made, but whose consciences alone, according to both 
 Scripture and science, are a divine guide to the way 
 of peace. 
 
 6. Human nature is such, however, that without 
 the influence of the gospel, only a few among mill- 
 ions do attain deliverance from the love of sin, ac- 
 quire real harmony with the moral law, and accept 
 gladly, permanently, and unqualifiedly the essential 
 Christ of conscience. 
 
 7. A knowledge of the character, life, and death 
 of the historic Christ must therefore be carried to 
 the heathen and to the whole world. 
 
 8. This formal presentation of the historic Christ 
 immensely increases human responsibility, and also, 
 as the history of the Christian ages shows, the force 
 
10 OCCIDENT. 
 
 of the motives which deliver men from the love of 
 sin. 
 
 9. It is a searching self-evident truth, which can- 
 not be too often emphasized, that men must be de- 
 livered both from the love of sin and from the guilt 
 of it, in order to have peace in presence of infinite 
 holiness. 
 
 10. Christianity, and it only of all the religions of 
 the earth, teaches how deliverance from the love of 
 sin ma}^ be effected by the new birth, and from the 
 guilt of sin through an Atonement, without the viola- 
 tion of any self-evident truth. 
 
 11. It is the sight of an Atonement which is the 
 chief force in producing the new birth. Beholding 
 God as a historic Saviour makes us glad to take Him 
 as Lord, and therefore the preaching of the gospel 
 to all the world is the supreme work of those who 
 would deliver the world from the love of sin and the 
 guilt of it. 
 
 12. Every man who is a free agent and has a con- 
 science has a fair chance in this life to accept or 
 reject the essential Christ. 
 
 13. Every man who, in addition to these opportu- 
 nities, is taught in this life the gospel of the histor- 
 ical Christ, has more than a fair chance. 
 
 14. Infants, idiots, lunatics, are not moral agents ; 
 they have not sinned. The least we can say of any 
 souls that pass out of this life without attaining 
 moral responsibility is that they are in the hands of 
 the Judge of all the earth, who will assuredly do 
 right. They have no record of sin behind them, and 
 the divine mercy enfolds them. As they have not 
 
NEW DEPAKTUKES. 11 
 
 learned the evils of sin, it is to be hoped that in 
 death, at the sight of God's face, they will acquire 
 predominant harmony of soul with Him. That a 
 state of education and progress may await such souls 
 in another life is not denied. 
 
 Nothing in these propositions is to be understood 
 as impugning the doctrine of original sin or inher- 
 ited evil propensity. I am using the word " sin " in 
 its strict signification, as indicating evil personal 
 choice. 
 
 15. Probation in its strict sense ends at death. 
 Orthodox theology teaches that even the lost souls 
 
 of the universe are free agents. They retain ability, 
 but have lost willingness to repent. If a soul is not 
 a free agent, it cannot be virtuous or vicious. In 
 one sense, therefore, probation continues forever with 
 all souls. But in the strict sense probation means 
 a state in which souls do, and not merely may, 
 change from an undecided to a decided condition of 
 loyalty or disloyalty to God. Orthodoxy teaches 
 that these changes occur only in this life. 
 
 16. Every responsible human being, by the gift of 
 a free will and conscience, or by this gift and that 
 of the knowledge of the gospel besides, having had 
 a fair chance, or more than a fair chance, the divine 
 ]ove and mercy are not questionable ; a perfect the- 
 odicy is possible ; the ways of God to men are jus- 
 tified. 
 
 In contrast with this outline, I give now a very 
 swift sketch of the new departure, based chiefly on 
 the state church theology of Germany, or, rather, 
 on the eschatology of Dorner. 
 
12 OCCIDENT. 
 
 1. An acceptance or rejection of tlie historic Christ 
 is necessary in every case to salvation or its opposite. 
 
 2. Decisive probation consists in the opportunity 
 of the soul freely and intelligently to accept or re- 
 ject the historic Christ. 
 
 3. Those who die without a knowledge of the 
 gospel have not had a full and fair probation. 
 
 4. Infants, idiots, lunatics, and some heathen have 
 evidently no opportunity in this life to accept or re- 
 ject the historic Christ ; for they know nothing of 
 him. 
 
 5. As these classes have no decisive probation 
 here, it is permissible to hope that they have one 
 hereafter. 
 
 6. In the intermediate state, between death and 
 the general judgment, probation may continue for 
 souls to whom a presentation of the historic Christ 
 was not made in this life. 
 
 7. These views offer a better theodicy — that is, 
 a more complete justification of the ways of God to 
 men — than the accepted and standard teaching of 
 orthodoxy. 
 
 Any friends of the new departure who are present 
 will notice that I am very careful not to exaggerate 
 the breadth of the departure. I do not affirm that 
 the apologists for these divisive novelties teach that it 
 is permissible to inculcate as a biblical dogma that 
 certain classes of souls must have a probation here- 
 after, and that, if they do not, no justification of the 
 ways of God to men is possible. They do say that 
 it is permissible to hope that such probation lies in 
 the intermediate state, and that we must insist on 
 
NEW DEPAllTURES. 13 
 
 this hope if we are to cherish worthy ideas of the 
 divine character. 
 
 Where does Dorner teach wliat these seven prop- 
 ositions contain? In a score of passages of his "Sys- 
 tematic Theology," especially in the section on Es- 
 chatology, which I beg you to examine, if you are 
 in doubt as to the source from which several recent 
 American suggestions as to new theological depart- 
 ures have been derived. (See the original German, 
 or the translation in T. & T. Clark's Theological 
 Library of '' Dorner's System of Christian Doctrine," 
 vol. iv. pp. 373-434. See, also, an article on " Dr. 
 Dorner's Position with Regard to Probation after 
 Death," by the Rev. W. H. Cobb, in the " BibUo- 
 theca Sacra " for October, 1882, pp. 751-773.) Here 
 is a characteristic passage from Dorner: " The ab- 
 soluteness of Christianity demands that no one be 
 judged before Christianity has been made accessible 
 and brought home to him ; but this is not the case 
 in this life with millions of human beings. Nay, 
 even within the Cluirch there are periods and circles 
 "where the gospel does not really approach men as 
 that which it is. Moreover, those dying in child- 
 hood have not been able to decide personally for 
 Christianity. Jesus seeks the lost. The lost are 
 to be sought also in the kingdom of the dead. The 
 opposite view leads to an absolute decree of rejection 
 in reference to all who have died and die as heathen ; 
 whereas Christian grace is universal." (" System of 
 Christian Doctrine," vol. iv. p. 409.) 
 
 Who that has learned what a scholarly orthodoxy 
 really teaches does not see at a glance that, these 
 
14 OCCIDENT. 
 
 propositions are ir-accurate, confused, misleading, 
 and, to an appalling degree, spiritually hazardous ? 
 
 1. The new departure begins with a most atro- 
 ciously incorrect statement concerning the essential 
 condition of salvation. 
 
 2. It gives a false definition of what constitutes a 
 full and fair probation. 
 
 3. A first blunder leads to a second, and then a 
 third is made to cover the second, and* a fourth to 
 cover the third. An inaccurate statement peculiar 
 to many state church theologies as to the essential 
 condition of salvation leads to a difficulty in vindi- 
 cating the divine justice. In view of this difficulty, 
 which ought never to have existed, the theory of a 
 continued probation is adopted as a means of escape. 
 Here, as elseAvhere, orthodoxy begins right and ends 
 right in its fundamental courses of thought, while 
 heterodoxy begins wrong and ends wrong. 
 
 Our fathers had much discussion over the doctrine 
 of decrees ; and, indeed, it is a Avonder that we do 
 not have more, for whoever looks into the mighty 
 themes of a theodicy must regard election, decrees, 
 foreordination, free will, fate, the matters concern- 
 ing which the angels debated in Milton's " Paradise 
 Lost," as really supreme topics of philosophy as well 
 as of religious science. Our thoughts are absorbed 
 by secular matters ; otherwise we should be awake, 
 as our fathers were, to the great problems involved 
 in election. As to the salvation of elect infants only, 
 scholarship has passed by this doctrine a long while. 
 The new departure is really a reversion to a med- 
 iseval form of theological speculation. This teach- 
 
NEW DEPARTURES. 15 
 
 ing of Dorner's seems to me almost as atrocious 
 as the worst form of the old doctrme concerning 
 decrees. 
 
 4. I understand Dorner to deny that there is any 
 sin that can ruin the soul, except a rejection of the 
 historic Christ, proclaimed in the name of the mir- 
 acles of the New Testament, or in that of proof of 
 yet superior force to be presented after death. Evi- 
 dence, of course, must go with the proclamation ; 
 and, if such evidence is not brought decisively home 
 to the soul here, it will be in the next world. 
 
 5. This series of propositions underrates what is 
 scientifically known in our day as to the natural op- 
 erations of conscience. It is hugely unscientific to 
 suppose that, even without a knowledge of the his- 
 toric Christ, a soul may not so disobey conscience as 
 to drop into a condition of moral obduracy, and at- 
 tain a final permanence of character dissimilar to 
 that of God. It is necessary for Dorner to maintain, 
 and he does assert, that without a knowledge of the 
 historic Christ 7io soid can so sin as to he lost. 
 
 6. It is spiritually hazardous, in an appalling de- 
 gree, to give, as Dorner does, such definitions of 
 what a full and decisive probation is that few men 
 will think they have had a fair chance, and then to 
 promise, on most easy and liberal conditions, a con- 
 tinued probation. 
 
 7. In practical effect, the distorted orthodoxy here 
 opposed has always immensely injured all churches 
 that have adopted it. The great Scottish missionary, 
 Duff, said that the life of the German state churches 
 can be described in one word, — petrifaction. This 
 
16 OCCIDENT. 
 
 is not true of all of them, for there are many vigor- 
 ous evangelical churches in Germany ; but, so far as 
 Dorner's eschatology, so far as this idea of probation 
 after death, has been brought into working influence 
 over great congregations, so far as it has been ab- 
 sorbed into the lives of preachers or people, it has 
 destroyed Christian aggressiveness in a great degree. 
 It has lowered the tone of preaching. It has cut the 
 nerve of missions. It has as good as scuttled the 
 ships that carry the glad tidings of the gospel to 
 pagan lands. I have no lamp to guide my feet but 
 that of experience. 
 
 Do you complain that I am now speaking with im- 
 plied irreverence for German scholarship, and that 
 I have hitherto had the habit of treating it with the 
 utmost respect ? No one ever heard me speak of 
 German theology in its relations to the mass of the 
 people as other than inferior to New England Ortho- 
 doxy. Our churches are as superior to the German 
 in their aggressive power, and in the preachableness 
 of their doctrines, as German learning in matters of 
 philosophical and scientific import is superior to ours. 
 The German universities are better than ours ; but 
 our churches are better than the German. Our 
 preaching is better than theirs. Professor Christ- 
 lieb, of Bonn, with whom I had the honor, not long 
 ago, to hold many hours of conversation on the banks 
 of the Rhine, has assailed the German state church 
 theology for precisely the things that are copied out 
 of it by some of the friends of the new departure. I 
 am careful to say, however, that I discuss Dorner's 
 views only, and not those of any preacher or theolo- 
 
NEW DEPARTURES. 17 
 
 gian here. Christlieb teaches, with the emphasis of 
 scriptural truth, the new birth and Atonement. He 
 insists that we must be delivered from the love of 
 sin and the guilt of it. And what do the state 
 church preachers say, in reply ? " Bei uns ist es 
 nicht so ! " " With us there is no such preaching. 
 Why be perpetually disturbing the churches with 
 the doctrine of the new birth, and with assertions of 
 the vicarious nature of the Atonement? Our con- 
 victions are that whoever lives about right will come 
 out right, and that, if there be no decisive probation 
 here, there will be one hereafter." 
 
 This idea, that decisive probation consists always 
 and only in the free, intelligent rejection of the his- 
 toric Christ, cannot be opposed without great danger. 
 I run enormous risks in attacking it here to-day, for 
 I shall be quoted as saying that I do not believe that 
 Christ is the author of our salvation. I shall be 
 quoted as saying that whoever follows his conscience 
 is safe, whether he believes in Christ or not. Do not 
 be misled by any such random assertions of people 
 who are not in this assembly from week to week and 
 year to year. 
 
 Our salvation is wrought through Christ, and 
 through Him only. If I were not a believer in the 
 historic Christ, I could find in philosophy no peace 
 for my soul ; for I think I know, as well as that I 
 am alive, that I must be delivered from the love of 
 sin and the guilt of it, and that when I am delivered 
 from the love of it I am not from the guilt of it. I 
 want an Atonement. I want the sight of the cross 
 to melt me and produce in my soul the new birth. 
 
 2 
 
18 OCCIDENT. 
 
 "Without the cross, philosophy is to me a Gehenna 
 for the soul, because it shows that of all creatures 
 we are the most miserable. We have sinned ; the 
 record is against us in the past; but there is no 
 remedy for our guilt. In practice, only they who 
 perceive that God is inconceivably merciful, or that 
 He is ready to cover our guilt with an Atonement, 
 come into affectionate, total, irreversible loyalty to 
 Him. To take God as Saviour and choose Him as 
 Lord, — this is faith ; this is what makes a man faith- 
 ful. If Christianity is not to be given us as the 
 basis of hope for deliverance from the love of sin 
 and the guilt of it, I have no hope of such deliver- 
 ance. Nevertheless, I hold what I conceive to be the 
 biblical doctrine : that if there be a Cornelius who 
 has not heard of the historic Christ, but who fears 
 God and works righteousness, he is accepted of God 
 through an Atonement. It is Revelation which af- 
 firms that they who sin without law shall perish 
 without hiAV. 
 
 I am not a partisan in theology. I have great 
 reverence for many who admire the German state 
 church theology ; but while I respect them as men, 
 I do not agree to follow them as theological leaders. 
 I believe we have better leadership at home on this 
 matter than we can obtain at present in Germany. 
 They who follow Dorner's eschatology, and reject 
 average New England, Scottish, and even Anglican 
 teaching on this topic of probation after death, are 
 like men who go abroad to see the Alps and the 
 Himalayas, the Nile and the Ganges, and have never 
 seen tbe American Great Lakes, the Yosemite, and 
 
NEW DEPARTURES. 19 
 
 Niagara. We have discussed this topic of probation, 
 probably, more thoroughly in New England than it 
 was ever discussed in Germany. I believe New 
 England theology has now a right to stand upon its 
 record of scholarly discussions, and rise to its full 
 height of self-respect and earnestness, and lead the 
 world into biblical views on these colossal themes. 
 [Applause.] There never was open to it a better 
 opportunity for such service. Scotch theology is 
 pre-occupied at this moment with questions of Old 
 Testament criticism. English theology is having its 
 attention distracted by the swift advance of great 
 problems connected with disestablishment. Mate- 
 rialism is occupying the attention of many abroad. 
 Agnosticism, historic skepticism, are matters of more 
 present importance than this new departure. But 
 with us there seems to be a providential call for the 
 discussion of eschatology. 
 
 I have no right to give advice to anybody, but 
 what I purpose to do, for one, is to claim liberty for 
 scholarly and advanced views whenever mediaeval 
 and reversionary views try to throttle them. You 
 say that the men who hold the doctrines of the new 
 departure do not preach them. But if they hold 
 these doctrines they do not preach the orthodox ones. 
 [Laughter.] And just as a man may be choked by 
 holding a little heresy, so a whole church may be 
 choked by one section of it looking exceedingly grave, 
 perhaps indignant, if the other section preaches or- 
 thodoxy without dilution. I will not say that I 
 would have every church member who holds these 
 views of Dorner turned out of his connections ; but 
 
20 OCCIDENT. 
 
 I would have every applicant for a preacher's posi- 
 tion very candidly examined on this matter. [Ap- 
 plause.] I think I may venture to say that it is safe 
 to agree with Andover and Boston in the proposi- 
 tion that a man who definitely champions Corner's 
 eschatology is not precisely the person to teach our 
 young men theological science. [Applause.] This 
 audience represents evangelical Christendom. You 
 are not Congregationalists merely, and I beg your 
 pardon for touching on the troubles of the small de- 
 nomination to which it is my fortune to belong. I 
 have been speaking so long for all the evangelical 
 denominations that I hardly know whether I am a 
 Congregationalist, a Methodist, a Baptist, an Episco- 
 palian, or a Presbyterian. The real truth is that the 
 foundation of Congregationalism is Plymouth Rock, 
 and that this rock is not disintegrating nor splitting. 
 [Applause.] A little dust is being blo^vn off it, but 
 it never belonged to the rock, [Loud laughter and 
 applause.] 
 
LECTURE I. 
 
 ADVANCED THOUGHT IN ENGLAND AND SCOTLAND. 
 
 God be thanked that in our time there are no for- 
 eign lands ! Csesar could not drive around the Roman 
 Empire in less than one hundred days ; we can now 
 send a letter, a bale of goods, a man, around the 
 whole globe in ninety. The antipodes are not far- 
 ther from us than w-ere the outskirts of the Roman 
 Empire from the city of the Seven Hills. If Cae- 
 sar's neighbors were all w^ho dwelt on the rim of the 
 Mediterranean, ours are all who dwell on the rim 
 of the whole earth. Communication is so swift be- 
 tween country and country that no shores are dis- 
 tant. There can be no more hermit nations. No 
 people can live behind a screen. The mental seclu- 
 sion of false faiths must be broken up. Only an 
 hundred years ago and in all previous history, the 
 nations were land-locked bodies of water; a wave 
 raised in any one of them did not naturally flow into 
 another; but the levels of civilization have risen; 
 these isolated lakes have flowed together ; and now 
 any great wave raised anywhere in commerce, sci- 
 ence, politics, education, or religion, breaks sooner or 
 later, in foam and thunder, on all the shores of the 
 advanced nations. We cannot cut ourselves off from 
 the other side of the globe ; humanity is a unit, com- 
 
22 OCCIDENT. 
 
 mercially, scientifically, socially, industrially, almost 
 politieall3% to-day. Hereafter the earth will be healed 
 or 2)oisoned very much as a whole. The isolation of 
 people from people is becoming wholly and perma- 
 nently impracticable. The light of the Occident can- 
 not be hidden from the Orient. The national era has 
 passed away ; the international and cosmopolitan has 
 bef^cun. 
 
 In the ceiling of the Sistine Chapel, at Rome, Mi- 
 chael Angelo has represented the creation of the first 
 human soul. The picture exhibits a Divine Form 
 floating in infinite space, and extending a hand to- 
 ward the upraised palm of Adam. The man lies 
 almost prone upon the earth. He is a body, but not 
 yet a soul. Although the members of his form are 
 complete, symmetrical, majestic, they do not yet feel 
 their unity with each other. A spark passes from 
 the divine forefinger to the suppliant, limp, passive 
 hand of man. The different members of his form 
 are at last unified. They possess a living soul, which 
 is one and indivisible. This picture is a proper 
 emblem of the present condition of the world. The 
 nations are the different members of the body of 
 humanity, and yet they are not unified by a com- 
 mon soul. What is lacking is a cosmopolitan faith, 
 a divine spark, making the innermost convictions of 
 the nations the same on all high themes. As I study 
 the signs of the heavens and the earth, the uplifted 
 suppliant hand of humanity, a body not yet thor- 
 oughly vitalized, is being approached by a Form 
 loftier than the stars. A Divine Hand is being ex- 
 tended toward our race ; nay, has been extended 
 
ADVANCED THOUGHT IN ENGLAND. 23 
 
 for thousands of years, but in these last ages is be- 
 coming more distinctly visible than ever before. I 
 anticipate the passage of a unifying spark from the 
 Divine Hand to the form of humanity, not yet uni- 
 fied ; the transmission of an electric flame, a vivify- 
 ing faith, a series of scientific convictions concerning 
 things natural and supernatural, that will make the 
 world intellectually and morally one. This spark 
 Avill be, of course, a scholarly and aggressive Chris- 
 tianity in both its historical and its experimental 
 form. With it there will be united all accredited 
 science, for God is one and all truth is one. A sci- 
 entific supernaturalism is a phrase by which I like to 
 describe the unified teachings of Christianity and 
 science. And it is this on the passage of which 
 from God's finger to man's I look with awe, as the 
 greatest thing I have seen in my tour around the 
 world, and the greatest thing I can promote by any 
 review of my experience. 
 
 My heart is on the Ganges ; it is on the Thames ; 
 it is in the great cities within the shadow of Fuji- 
 san ; it is in the islands of the sea ; it is under the 
 Southern Cross. I am attached to every country in 
 which I have found men struggling toward the light. 
 But my heart, although there, is here also, for we 
 are a part of this dull, lethargic body, not yet filled 
 by the divine electric force. In the growing spirit- 
 ual unity of the whole human family, I would have 
 the head feel its responsibility. The Occident is the 
 head of the earth and the right hand of it. Near- 
 est to God, let us transmit the spark of scientific 
 supernaturalism into the civilization of the whole 
 
24 OCCIDENT. 
 
 planet, and so make its reclining form stand upon 
 its feet and worship God. 
 
 It is the morning of September 7, 1880, and you 
 are in New York harbor, leaving your native country, 
 on the day when it is announced, officially, that it has 
 50,000,000 inhabitants. The gray sky, the familiar 
 shores, the untried experience before you, the part- 
 ing from scores of friends, make the hour pathetic. 
 You are wrenched at last from the firm mother 
 earth ; j^ou have seen the last quivering, intense look 
 of farewell on the faces of some who are nearest and 
 dearest to you. The white gulls dip their wings in 
 the sea, and utter their low plaintive cry in the au- 
 tumnal wind. You are more lonely than they. You 
 have made no predictions ; you know not what is to 
 be your experience ; perhaps you ma}^ be called home 
 within a few months ; you have promised no one that 
 you will make the circuit of the globe. As the gates 
 of the ocean open and you begin to hear the voice of 
 the great deep, you have a feeling that, possibly, you 
 are looking for the last time on America. You lean 
 over the gunwale with one dearer to you than life, 
 and repeat the words of a German poet : — 
 
 *' Flow fair beside thy Palisades, 
 O Hudson, fair and free, 
 Past proud Manhattan's shore of ships 
 And green Hoboken's tree. 
 
 " The white sails gleam along the main. 
 God bless the land, say we ; 
 'T is a good land to fall in with, 
 And a pleasant land to see." 
 
 Undoubtedly the innumerable forms and motions 
 
ADVANCED THOUGHT IN ENGLAND. 25 
 
 of waves, the foam with its endless varieties of 
 tracery and movement, and the reflected light with 
 its multitudinous colors and sparkles and its far-flash- 
 ing glades of fire, are the most beautiful things vis- 
 ible at sea ; the rainbows, the stars, the changing 
 moon, the sun, the shoreless horizons, the storms, the 
 most sublime. Beauty is so interwoven with sublim- 
 ity in the sea that the ocean as a whole is a series of 
 musical notes of immeasurable depth of tone overlaid 
 by a net-work of finer harmony, as, in a great anthem 
 in a cathedral, the tones of the organ are overlaid by 
 the soft chanting of human voices. The green trans- 
 lucency of the crest of a wave before it breaks is in 
 itself one of the most marvelous of the minor beau- 
 ties of the sea ; but that translucency laced with 
 foam and crossed by sunlight and shadow in alter- 
 nation, and the whole in motion, is incapable of 
 being transferred to canvas even by Ruskin's eyes 
 and Turner's pencils. It happens, at times, as a 
 ship falls from the crest to the hollow of a wave, that 
 the prow, or, it may be, a whole side, dashes up a 
 cloud of light spray as white as snow. According 
 to the position of the sun, this bank of flakes takes 
 the glory of reflected or of transmitted radiance ; 
 and by its lightness and almost spirit-like life gives 
 to the whole heavy ship its own atmosphere, until 
 the massive hull and spars seem things of spirit too, 
 and float between sky and sea as if a vision. At sun- 
 set or sunrise in a clear sky at sea, when the disc of 
 the great orb is nearly withdrawn from sight behind 
 a watery horizon full of hurrying waves, the motion 
 of the distant billows across the face of the sun 
 
26 OCCIDENT. 
 
 seems transferred to the sun itself, which appears for 
 a few seconds flattened and flying along the rim of 
 the restless deep. Its flame and its emptiness make 
 the poetry of this ocean fire canoe. It has no occu- 
 pant, no oar, no sail, but is a perfect boat of dazzling 
 radiance, shooting with incredible rapidity along the 
 tossing edge of the empurpled and golden waves. 
 
 England over the bow ; America over the taffrail ; 
 Greenland, Iceland, Norway, to the left ; South Amer- 
 ica, Africa, Spain, France, to the right, you stand 
 alone on your ship's deck at midnight, at the centre 
 of the Atlantic, and behold in thought human life in 
 multitudinous aspects and nature in all her zones. 
 The w^hole history of western civilization rises natu- 
 rally before you, and you are brought into strange 
 sympathy wdth all the lands which the ocean touches. 
 The rolling of the ship in a heavy swell gives the 
 masts a stately motion among the constellations. 
 This swaying of the spars and yards across the sky 
 like gigantic pointers has a wild look, as the sweep 
 of the reeling timbers runs from Cassiopea's chair 
 almost down to the Pleiades. Under the brass hoods 
 of the binnacles hang the compass-cards beneath the 
 strong light of lamps, and your ship threads the black, 
 tumultuous sea with a sure movement by the mystic 
 guidance of the magnetic needle. But, in the four 
 quarters of the world toward which you look in the 
 seething darkness, you behold generations of men 
 passing through the vexed sea of history not alto- 
 gether with a sure movement. They are not easily 
 able to free themselves from the tortures of pathless- 
 ness by looking at the moral and intellectual needles 
 
ADVANCED THOUGHT IN ENGLAND. 27 
 
 hung beneath the binnacles and under the strong 
 lamps of the boasted culture of our times. It is 
 hardly lawful to utter all that obtains a voice in the 
 soul in the supreme moments of solitude. '^ Fixed 
 ideas about God and human nature," says De Toc- 
 queville, " are indispensable to the daily practice of 
 men's lives, but the practice of their lives prevents 
 them from acquiring such ideas. The difficulty ap- 
 pears to be without a parallel." (De Tocqueville, 
 ''Democracy in America," vol. ii. book i. chap, v.) 
 You meditate long on this difficulty, as you look to- 
 ward past, present, and future generations on north, 
 south, east, and west. The frozen seas, the torrid 
 seas, the sunrise, the sunset, the night, throw back 
 upon you the deepest human problems in your soli- 
 tude in mid-ocean. In the region called Conscience 
 in the human soul, when the laws of the spiritual 
 portion of human nature are better understood, will 
 be found a moral needle related to all the universe 
 by spiritual meridians, and as sensitive as those of 
 the most trembling compass, and no more subject 
 to variation, and making the safe circumnavigation 
 of the darkest zones of duty and history at last a 
 possibility of fixed science. Your prayer is that 
 God may send into the world a complete knowledge 
 of the moral magnetic needle and a correct chart of 
 all the oceans of the human soul. Mental science 
 in its ethical portions has yet greater advances to 
 make than navigation made at the discovery of the 
 mariner's compass. 
 
 Crossing the Atlantic, you are intensely interested 
 not only in what is on it, and in it, and beyond it, 
 
28 OCCIDENT. 
 
 but in what is under it. Scholars begin to whisper 
 strange things about the lost Atlantis, of which the 
 Azores are the remnants. You are told that Occi- 
 dent and Orient had their mother in this lost Atlan- 
 tis. In the progress of ancient ages, the civilization 
 of Egypt seems to spring into existence, like Minerva 
 from the head of Jupiter, full panoplied from the 
 start. But you find that a few investigators begin 
 to dream that Egypt was probably colonized from 
 Atlantis, a mighty island, as large as Australia, lying 
 off the mouth of the Mediterranean, at Gibraltar. 
 You read in Plato of Atlantis colonizing not merely 
 Europe, but Africa and portions of Asia and parts 
 of the continent beyond Atlantis, toward the sunset. 
 You raise the question whether the cities of Central 
 America, some of which to this day have the same 
 names to a letter with certain cities in Asia Minor, 
 may not have originated in this now submerged 
 island. Plato represents Solon as learning in Egypt 
 that Atlantis sank beneath the sea in a sinHe nic^ht. 
 (See the " Timseus," 25 ; or Jowett's " Translation of 
 the Dialogues of Plato," vol. iii. pp. 609, 610.) You 
 remember that Guyot and other physical geogra- 
 phers affirm that the Azores lie in a zone of fracture 
 of the crust of our earth. The small waist of our 
 own continent, the rifted lands between which the 
 Mediterranean lies, the Isthmus of Suez, the promon- 
 tories and islands of Southern Asia and the East 
 Indies, show this to have been a line of terrific up- 
 heavals and depressions. Leaning over your ship's 
 gunwale at the middle of the Atlantic, you look 
 into the ocean, and ask whether the best subject left 
 
ADVANCED THOUGHT IN ENGLAND. 29 
 
 in modern times for an epic poem is not Plato's Tost 
 Atlantis. A few months later you are in Athens, 
 and meet Dr. Schliemann, in his Greek mansion and 
 museum. You say to him, " You have uncovered 
 Troy ; why do you not dredge for the lost Atlantis, 
 of which Plato speaks ? " And the doctor replies, 
 with the enthusiasm of a classical scholar, " Where 
 is the passage in the ' Timseus ' ? I will read it be- 
 fore I sleep." A score of books (see " Atlantis ; or, 
 thfe Antediluvian World," by Ignatius Donelly, a 
 volume valuable chiefly for its references) have lately 
 appeared, defending the Atlantidean theory of the 
 origin of that mysterious semi - civilization which 
 founded the cities of which the ruins remain to as- 
 tonish us in Central America. Perhaps the unknown 
 mound - builders of the Mississippi Valley were de- 
 generate representatives of a forgotten Aztec race, 
 originating in a lost Atlantis. 
 
 Probabl}^ the Atlantidean theory has been sup- 
 ported so effectually by the discoveries of the ship 
 Challenger that when put forward only as a theory 
 it will never be quite laughed at again. The ship 
 Challenger has assured the world that a submerged 
 continental island lies underneath the middle Atlan- 
 tic. Strangely close resemblances are found to exist 
 between the plant and animal life of the Azores and 
 of the nearest coasts of Brazil. One speculation is 
 that this mighty island went down when the windows 
 of heaven were opened and the fountains of the great 
 deep were broken up, in the time of the Deluge, and 
 that the representative of the race, Noah, being car- 
 ried with his family in the ark away from the scene 
 
30 OCCIDENT. 
 
 of ruin, began the peopling of the valley of the Eu- 
 phrates. The zone of fracture in the earth, the tra- 
 ditions of many nations as to the Deluge, point, it 
 is claimed, to the sinking of Atlantis. I do not in- 
 dorse this speculation by any means ; but you are 
 crossing the Atlantic, and it is necessary that you 
 should be not merely not sea-sick, but not sick of 
 the sea. You are beginning a tour around the world, 
 and must beware of narrowing your outlook over the 
 past. I would have your historic vistas go back, not 
 to Greece and Rome merely, not to the Nile and the 
 Ganges and no farther, not to those mysterious early 
 seats of the Aryan population on the slopes between 
 the Himalayas and the Caspian, without question as 
 to what was the yet earlier home of the foremost 
 portion of the human race. I would have the vistas 
 of your retrospect go back to the unknown origin of 
 the Egyptian and Aryan civilization. Somewhere 
 man must have been developed through ages into 
 the use of lofty standards in most matters before 
 the Egyptian civilization could have sprung forth. 
 It is certainly not incredible at all that Orient 
 and Occident had their mother in the lost Atlantis. 
 England is the mother of America; Germany and 
 Scandinavia at large are the mother of England ; 
 Asia Minor is the mother of Germany ; the Assj^rian 
 slope, between the Himalayas and the Caspian, is 
 the mother of Asia Minor, and, in some sense, of 
 Greece and Italy ; but the mother of that slope and 
 of Egypt is, possibly, Atlantis. The mother of At- 
 lantis is Almighty Providence. Here, then, at the 
 very outset of the voyage, we put a girdle around 
 
ADVANCED THOUGHT IN ENGLAND. 31 
 
 the earth, and begin to perceive that all men are of 
 one blood, as far east, at least, as Calcutta. 
 
 In response to invitation sent to you before leav- 
 ing America, you give courses of lectures under most 
 fortunate circumstances in London, Edinburgh, Glas- 
 gow, Birmingham, Manchester, Dublin, Belfast. You 
 make, in the course of nine months, some one hun- 
 dred and thirty-five public appearances in the Brit- 
 ish Islands. Nine out of ten of your audiences are 
 a great surprise to you in point of their quantity as 
 well as of their quality. You venture to hope that 
 perhaps you are not entirely throwing away your 
 life, for conscienceless cormorants among the pub- 
 lishers of London scatter thirteen different editions 
 of your books around your path. Your chief useful- 
 ness is in harrowing in this spiritual seed. It is not 
 scattered by any agency or hint of yours. You have 
 not the slightest financial interest in the speculations 
 of the London publishing thieves. Nevertheless, on 
 the whole, you are grateful to them for giving you 
 an opportunity to be heard through the printed page, 
 as well as by the voice. Your experience in this 
 particular continues the same in Bombay, Calcutta, 
 and Madras, and even in Shanghai and Yokohama. 
 Under the Southern Cross, especially in Sydney, 
 Melbourne, and Adelaide, the most brilliant group 
 of cities in the Southern Hemisphere, you find this 
 sprinkled coating, — for no other word will ade- 
 quately describe the result of the activity of the cor- 
 morants, — this covering of the furrowed earth with 
 seed of unauthorized editions of your books, continu- 
 ing to be a part of your outlook and the chief source 
 
82 OCCIDENT. 
 
 of your usefulness. You authorize a complete edi- 
 tion by a most reputable London publisher, but no 
 protection can be had for it in the present state of 
 international law as to copyright, and it is probably 
 outsold by the unauthorized copies. Your discus- 
 sions in Boston are followed by the efforts of distin- 
 guished men. The book which comes before the 
 world as the result of their course of lectures in the 
 Boston Monday Lectureship goes around the world. 
 You are absent from a certain platform, but the men 
 who occupy it while you are gone are heard to the 
 ends of the earth, and you buy under the Southern 
 Cross English editions of their lectures. ''A Calm 
 View of Temperance," by a university chancellor, 
 turns out to be a calm before a storm. You read 
 the reply of the prince of all living orators, Mr. Phil- 
 lips, — God bless him ! — and this answer, printed 
 in the English editions, side by side with the Calm 
 View, swallows it as the rod of Moses swallowed 
 the rods of the magicians. 
 
 Your object abroad is not so much to visit places 
 as men. Your main purpose is to find out what ad- 
 vanced thought really is in the different nations you 
 study. You are most interested in their religious 
 and intellectual condition, their philosophical ten- 
 dencies, their gradual approach to the Divine Hand 
 from which must come the spark that is to unify 
 humanity. 
 
 How are you to ascertain what advanced thought 
 is in any nation ? Usually in five ways : — 
 
 1. By approaching, if possible, without questions, 
 closely enough to the real leaders of thought to hear 
 
ADVANCED THOUGHT IN ENGLAND. 33 
 
 their heartbeats; to examine, in some sense, their 
 spiritual pulses ; and to ascertain on what they se- 
 cretly depend most in philosophy and faith, in life 
 and at death. 
 
 2. By putting copious lists of incisive and com- 
 prehensive questions to both progressive and con- 
 servative leaders on strategic points, and recording 
 and comparing the answers. 
 
 3. By studying the unforced tendencies of edu- 
 cated young men. 
 
 4. By applying these tests in many different circles 
 of opposite opinions. 
 
 5. By a careful estimate of the amount that en- 
 lightened men are willing to sacrifice in time, toil, 
 money, and reputation for the defence of their opin- 
 ions. 
 
 In regard to each of ten departments in the life 
 of every nation which you visit on your tour of the 
 world, you put five questions : — 
 
 1. What are the demands of its advanced thought 
 in religion, philanthropic reform, politics, education, 
 philosophy, literature, science, art, industry, and so- 
 cial life? 
 
 2. What are the hindrances to the progress of its 
 advanced thought ? 
 
 3. What would be the future development of the 
 nation if its advanced thought were followed in its 
 own practice ? 
 
 4. What points in its advanced thought or action 
 are worthy of imitation in other nations ? 
 
 5. What changes in each nation's character and 
 development would probably result from the fusion 
 
84 OCCIDENT. 
 
 of its own best thought m each of the ten depart- 
 ments with the best of other nations ? 
 
 Of all these questions perhaps the most interesting 
 to the speculative student is the last, but the answer 
 to it must depend on the utmost accuracy and defi- 
 niteness in the replies to the others. A full account 
 of what one sees and thinks and feels in a tour of 
 the world would include detailed and vivid answers 
 to all these fifty questions. It would embrace eager 
 studies of the geography and history of every land ; 
 the inheritance, achievement, and native endowment 
 of every people ; and of every prominent public man, 
 whether now alive or yet influential as a historic spirit 
 brooding above the scene of his earthly labors. 
 
 Only glimpses of a few of these fascinating topics 
 can be given within the narrow bounds of one 
 course of lectures. On the land and on the sea your 
 thoughts are full of these inquiries, but only frag- 
 ments of the answers to them can be presented here 
 and now. You go armed with long lists of questions 
 as lawfully audacious and searching as you can pos- 
 sibly make them ; and you put them right and left, 
 sometimes in company and sometimes to individ- 
 uals. Johnson said a traveller brings home what he 
 carries ; but it should be added that, if the traveller 
 carries questions enough, he may bring home im- 
 mensely more than the questions. 
 
 Applying these tests, what do you find to be some 
 of the most suggestive traits of English and Scottish 
 advanced thought ? 
 
 1. Unflinching demand for the application of the 
 scientific method, that is, of definition and induction, 
 to all subjects, however sacred. 
 
ADVANCED THOUGHT IN ENGLAND. 35 
 
 If there be one thing written on the face of our 
 age more clearly than any other, it is that all topics 
 must be submitted to a most thorough scientific 
 examination, whether we make new departures or 
 adhere to old ideas. We must revere the scientific 
 spirit, whether it be radical or conservative in its 
 outcome. You cannot live in England a week, in the 
 more cultured circles, without feeling that you are a 
 ninny and a fool, if you do not believe in the sci- 
 entific method in its application to the most sacred 
 doctrines of religion and philosophy and art, as well 
 as to politics and social science. Clear ideas at any 
 cost ! This is the universal watchword of the Occi- 
 dent. Let us observe, let us define, let us draw in- 
 ductive conclusions. 
 
 2. British advanced thought believes in the frontal 
 more than in the coronal eye of the soul ; that is, in 
 logical and Aristotelian more than in spiritual and 
 Platonic methods of searching for truth. 
 
 This is a defect of the English mind and of the 
 American. When you reach India, in your tour of 
 the globe, you will find people who believe in their 
 coronal eye ; who see God in an intuitive way, as 
 Emerson did. There is very little of this in Eng- 
 land, there is very little in Scotland ; but I think 
 there is more north of the Tweed than south of it. 
 The Scotch have a window in the dome of their 
 souls ; but they have such an immense front window 
 that they are chiefly occupied in gazing out of it. 
 Rarely, except in periods of mighty religious fer- 
 vor, do Occidentals look steadily and intently aloft 
 through the dome of the soul. They have occasion- 
 
6b OCCIDENT. 
 
 ally thus looked aloft to immense purpose in British 
 religions history; but, in general, Scotchmen, Eng- 
 lishmen, and Americans believe in experience, ob- 
 servation, definition, induction, the scientific method, 
 and nothing else. It is a gross but nearly uncon- 
 fessed deficiency of Occidental advanced thought, 
 that it studies the Universe almost exclusively 
 through the frontal and hardly at all through the 
 dome-window in the cathedral of the spirit. Only 
 clear ideas and spiritual purposes united can lead us 
 into safe opinions. 
 
 3. It is a characteristic of the more cultured cir- 
 cles in England, and especially in Scotland, to rid- 
 icule the vagueness, evasiveness, slatternliness, and 
 untenableness of materialistic and agnostic definitions 
 of matter and life. 
 
 A distant and careless study of advanced thought 
 in Great Britain ma}^ increase, but a close and care- 
 ful study of it is sure to diminish, your respect for 
 agnosticism and materialism. England, you think, 
 is the home of agnosticism. So it is. The chief de- 
 fenders of materialism are in Great Britain. But I 
 am profoundly convinced, after conversations w^ith 
 many leaders of philosophical thought in University 
 centres and elsewhere in the British Islands, that 
 really advanced thinking in England is fundamen- 
 tally anti - materialistic, anti - agnostic, and so really 
 anti-Spencerian. You are sitting one day in Edin- 
 burgh, with a company of learned men, at table at 
 dinner, and one of them affirms that Herbert Spen- 
 cer cannot read German. You think this must be 
 a mistake, and turn to Professor Calderwood, and 
 
ADVANCED THOUGHT IN ENGLAND. 37 
 
 inquire, "Is it true ? That is a strange assertion." 
 " I have always understood it to be the truth." You 
 ask the views of the whole company, and find that 
 not a man doubts the statement. Agnosticism, as 
 represented by Spencer, has a very poor following 
 north of the Tweed. You are in the study of Lionel 
 Beale, one day, in London, Herbert Spencer's home, 
 and he says, "That man's books contain so much 
 false physiology that they will not be read ten years 
 after his death, except as literary curiosities." And 
 Lionel Beale is supposed to know something of phys- 
 iology. You are afterward in Germany, and you 
 find that Herbert Spencer is regarded as a bright 
 man, indeed, but by no means as a leader of modern 
 philosophical thought. Li short, as compared with 
 Herman Lotze, you hear Herbert Spencer called a 
 charlatan. It pains you not a little to find that your 
 own country has large circles that follow him so 
 loyally. It pains you to find that there is a Brit- 
 ish materialistic school. You happen to express this 
 view in company to professors of Edinburgh and 
 Glasgow, and one of them turns upon you somewhat 
 sternly, and says, " There is no British materialis- 
 tic school. Britain includes Scotland and England. 
 There is no Scotch materialistic school. There is 
 no English materialistic school. If there is any ma- 
 terialistic school in these islands, it is a London and 
 a Cockney materialistic school." This is Professor 
 Tait, of Edinburgh. You hear the same sentiment 
 expressed by Professor Veitch, of Glasgow, the biog- 
 rapher of Sir William Hamilton. But there is an 
 Alexander Bain in Scotland, who defines matter, in 
 
38 OCCIDENT. 
 
 the agnostic Spencerian way, as a " double - faced 
 somewhat, physical on one side and spiritual on the 
 other." You ask Lionel Beale what he thinks of 
 this definition, and he says, " It is obvious nonsense." 
 You quote that opinion to Professor Veitch, and Pro- 
 fessor Tait, and to a dozen others whom I will not 
 have the pedantry to name, and you find them all 
 repudiating this central key -stone of modern ma- 
 terialistic theories. Herbert Spencer is not spoken 
 of with profound intellectual respect in the circles of 
 the most advanced thought in Scotland, England, 
 and Germany. Do not misunderstand me. This 
 man has immense influence abroad. His scheme of 
 thought is applied to all classes of subjects by a cer- 
 tain arrogant and noisy school of writers. But I am 
 distinguishing between thought advanced enough to 
 be really first class and that which is not more than 
 third or fourth or fifth class. 
 
 4. The conviction that we must upset natural law, 
 and teach not that the universe is governed by law, 
 but only that it is governed according to law, is one 
 of tlie profoundest scientific inspirations which Brit- 
 ish advanced thought offers to a lofty life. 
 
 You are conversing with Lionel Beale in the man- 
 ner once common in the days of George Combe, and 
 not yet outgrown. " Is it not fortunate," you say, 
 " that this age knows so much of natural law ? 
 Ought we not to congratulate ourselves that human- 
 ity is coming to some real knowledge of the natu- 
 ral laws of the universe and to a certain loyalty to 
 them ? " " Yes," answers this great physiologist ; 
 " but what we need most now is somebody to upset 
 
ADVANCED THOUGHT IN ENGLAND. 39 
 
 natural law." As Herman Lotze, Sir William Ham- 
 ilton, Clerk Maxwell, Dr. Carpenter, and a score of 
 others possessing intellectual authority, have taught 
 us, we have no right to say that the Universe is gov- 
 erned by natural laws, but only that it is governed 
 according to natural laws. Natural law, without 
 God's will behind it, is no more than a glove without 
 a hand in it. Natural law is a process, not a power ; 
 a method of operation, not an operator. God is om- 
 nipresent in all natural forces, and, as matter cannot 
 move itself, all force must originate outside of mat- 
 ter, — that is, from an omnipresent, infinite Will. 
 
 5. Advanced thought in England insists on what 
 Carlyle calls natural supernaturalism. 
 
 I was amazed to find so little religious disturbance 
 in British higher circles by agnosticism and materi- 
 alism. Carlyle represents really advanced thought 
 in this matter. I admit there is enough of the lit- 
 erature of agnosticism abroad ; but, as an editor of 
 a famous London review said, not long since, the 
 articles the agnostics publish are more in the style 
 of military ostentation than of earnest battle. The 
 agnostics and the materialists keep their forces be- 
 hind the hill of London journalism, and march them 
 around and around the hill ; and you think there is 
 an immense army of them, for you never see the 
 end. Many of our young editors here, a great num- 
 ber of smatterers in philosophy among literary men, 
 and not a few graduates of our universities who have 
 not mastered philosophy, think that the chief sign of 
 the times is the marching of this little army around 
 the top of the London height. It is visible to the 
 
40 OCCIDENT. 
 
 eyes of tlie young Beiigalese, of tlie young Japan- 
 ese, of tlie young Chinese, of the young Australa- 
 sian, and they far too often think this marching is 
 the mighty tramp of modern progress. 
 
 You go to London, you enter university circles, 
 you come into contact with men like Clerk Maxwell, 
 whose " Life " I hold in my hand, and which has 
 just dropped from the press, and you find that this 
 vaunted philosophy, this agnosticism, this semi-ma- 
 terialistic and often practically atheistic speculation, 
 is really not controlling the most advanced thought 
 of the British Islands, and especially not the most 
 advanced thought of Germany. Haeckel is one of 
 the most ridiculed of the learned men in Germany, 
 simply because he is the defender of philosophi- 
 cal materialism. Clerk Maxwell dies when you are 
 in London. Who is he? Let Helmholtz tell you. 
 Who is Helmholtz ? Probably the foremost physi- 
 cist in Germany. You have a conversation with him, 
 months later, while in Germany, and he exj)resses 
 his general accord with Lotze's principles, and his 
 anxiety that the successor of Lotze should teach the 
 anti-materialistic Lotzian philosophy. Helmholtz 
 goes to London to deliver a eulogy of Clerk Max- 
 well. The elite of the British scientific world listen 
 to the address. Clerk Maxwell was as devout a 
 Christian as ever lay on a death-bed :. a man equipped 
 with a mathematical knowledge which a Huxley and 
 a Tyndall do not possess ; a man discussing the old 
 and the new atomic theory, crystallization, the ori- 
 gin of life, and other similar topics that lie on the 
 border-land between religion and science, from the 
 
ADVANCED THOUGHT IN ENGLAND. 41 
 
 point of view of the most exact research, and utterly 
 repudiating agnosticism and accepting the supernat- 
 ural. He is eulogized by Helmholtz for his scientific 
 knowledge, and placed on the pinnacle of scientific 
 fame. His unflinching theism is regarded as one of 
 his greatest claims to scientific respect. 
 
 You are in England when George Eliot is buried. 
 There is a sermon delivered over her grave asserting 
 the immortality of the soul. 
 
 You are in England when Thomas Carlyle passes 
 into the world into which all men haste. You stand 
 at his grave at Ecclefechan ; you visit his lonely 
 home at Craigenputtock ; you fill your soul with 
 what he called natural supernaturalism. That doc- 
 trine moves you as a scientific certainty, and you 
 find that the more closely you clasp it to your bosom 
 the more heartily are you in accord with the most 
 advanced thought of the British Islands at this hour. 
 (See " Sartor Resartus," chapter entitled " Natural 
 S uper naturalism . " ) 
 
 6. In its most brilliant portions, advanced thought 
 in England is substantially a unit in the support of 
 Christian theism, or ethical supernaturalism. 
 
 Fichte wrote in his maturity, " Every man must 
 die to sin and lead a new life, and this must be done 
 as the act of his own moral freedom ; yet it can be 
 done only by looking for aid to Christ, the source of 
 a new life. Through Him must enter all who ever 
 come into the kingdom of heaven." (See '' German 
 Culture and Christianity," by Joseph Gostwick, 
 London, 1882, p. 203.) Natural supernaturalism is 
 not Christianity. Carlyle was a pupil of Fichte, but 
 
42 OCCIDENT. 
 
 he followed Fichte only half-way. In his maturest 
 period, Fichte taught that the Gospel of John is the 
 profoundest philosophy known to man. Carlyle never 
 reached that height, I fear. Son of the Scotch Cov- 
 enanters, Carlyle followed Fichte as much as he was 
 capable of following any one, until he was not a little 
 misled by Goethe. It is not fair to call him an oppo- 
 nent of Christianity. I found that scores among those 
 who knew him best appreciated the Christian side of 
 his character much more thoroughly than his rational- 
 istic biographer, Mr. Froude, does. His best friends 
 in Edinburgh call him substantially Christian. I 
 have heard Mr. Spurgeon say, " Thomas Carlyle was 
 a good Old Testament Christian. I wish he had 
 been a better New Testament one ; but in this age 
 we need a larger number of Old Testament Chris- 
 tians." Natural supernaturalism, ethical supernat- 
 uralism, God in nature, God in conscience, you 
 find among the doctrines held by English advanced 
 thought, in the name of the scientific method. With 
 Carlyle these doctrines were not a creed only, but a 
 life. 
 
 Blessed are your memories of your eager visits 
 to tidy but poor Ecclefechan, and to lonely but sub- 
 lime Craigenputtock. Carlyle's letters to his mother 
 are the best revelation of his religious life. He wrote 
 to his mother again and again that fundamentally 
 their views in religion were not only in general har- 
 mony, but " completely the same." Carlyle was hyp- 
 ocritical in these assurances to a parent whom he 
 idolized, if he was, as Froude would have the world 
 believe, a thorough-going skeptic as to the biblical 
 
ADVANCED THOUGHT IN ENGLAND. 43 
 
 miracles. After his father's death, Carlyle urged his 
 brothers to keep up family worship in his mother's 
 house and their own. This was far from honest or 
 earnest action if Carlyle was an anti-supernaturalist. 
 His greatest doctrine was natural supernaturalism, 
 or the Divine Omnipresence in all the natural laws 
 of both matter and mind. This was the open secret 
 which made the universe to him a Burning Bush, and 
 every commonest path of life holy ground. I care 
 little for Carlyle's political doctrines, which Froude 
 thinks were his chief message to men. Carlyle him- 
 self says that his great message was natural super- 
 naturalism. Nowhere in his authorized publications 
 has he opposed biblical supernaturalism. If he op- 
 posed this in private, he took great pains to conceal 
 his convictions not only from his mother, but also 
 from his contemporaries and posterity. If he held 
 the superficial views which Froude attributes to him 
 as to the origin of Christianity, he never supported 
 them by any reasons that would bear an instant's 
 examination in face of the great scholars in Ger- 
 many, England, and America, who have answered 
 and buried the mythical theory of Strauss and the 
 legendary of Renan. It was very unfortunate that 
 when Carlyle was in the University at Edinburgh 
 no powerful mind was at the front there in either the 
 domain of philosophy or in that of theology. There 
 is little or no evidence that Carlyle ever mastered 
 the higher forms of thought in these departments. 
 It would not be surprising if the truth should turn 
 out to be that beyond a mystical, spiritualistic, and 
 perhaps one may say a Christian theism, his views 
 
44 OCCIDENT. 
 
 were characterized by uncertainty and obscurity, if 
 not confusion. The writings he has published do 
 not show that his convictions had hardened into those 
 of anti - supernaturalistic rationalism. If they had 
 done so, he was evasive, cowardly, and hypocritical 
 in not professing before the world his true position. 
 It cannot be made clear that Carlyle was evasive, 
 or cowardly, or hypocritical, in this or in any other 
 matter. 
 
 Carlyle's character seems never to have quite 
 reached that overawing spiritual maturity which ap- 
 peared, with some blemishes, in Milton and Crom- 
 well, Knox and Luther, whom he has himseK eulo- 
 gized as among the greatest of modern men, and 
 whose natures were as strong and stormy as his own. 
 Goethe was, unfortunately, at first, Carlyle's evan- 
 gelist ; and yet Goethe, in his old age, cannot be de- 
 scribed as an anti-super naturalist. Philosophy and 
 theology have passed beyond Goethe ; but Carlyle 
 hardly passed beyond him, and so the ages will in- 
 evitably in many things leave Carlyle behind. A 
 scientific ethical supernaturalism is or will yet be 
 beyond them both. The characters which Goethe 
 and Carlyle achieved, or inculcated, are neither as 
 beautiful nor as sublime as those which are in har- 
 mony with distinctively Christian ideals. 
 
 7. Historical supernaturalism, or a scientific treat- 
 ment of the origin of Christianity, with enlarged 
 attention to biblical criticism in all its branches, 
 is a foremost part of British advanced thought. 
 
 8. The study of comparative religion, especially 
 of the least corrupt of the Oriental faiths, with 
 
ADVANCED THOUGHT IN ENGLAND. 45 
 
 their literature of all kinds, is pursued with enthusi- 
 asm by advanced thought in the British University- 
 centres. 
 
 9. The might of biblical preaching in the best 
 Scottish and English pulpits, the superb vigor of the 
 greatest of the London churches, like Mr. Spurgeon's, 
 Dr. Allon's, Dr. Parker's, Dr. Dyke's, and the im- 
 mense audiences of Westminster Abbey and St. 
 Paul's, are exhibitions of British advanced thought 
 in forms at once conservative and progressive. 
 
 10. In British religious and ecclesiastical affairs, 
 advanced thought plainly tends toward the complete 
 separation of church and state, and a growing union 
 of all churches of scholarly and aggressive faith. 
 
 11. A profound interest in missions throughout the 
 whole earth is characteristic of the ripest religious 
 thought in the foremost Christian empire of the 
 world. 
 
 12. A growing zeal for international reform, or 
 the application of the moral law to the conduct of 
 people toward people, and to the reformation of the 
 whole world, is a trait of advanced political thought 
 in Great Britain. Mr. Bright lately resigned his 
 place in a haughty British cabinet because the moral 
 law, as he thought, was not followed in England's 
 conduct toward Egypt. 
 
 Whatever is heard in the lowlands and the marshes 
 of English life, these and others like them are the 
 footsteps, the heavy fall of which you hear every 
 time you ascend to tlie sunlit heights where advanced 
 thought in the British Islands loves to pace to and 
 fro. 
 
46 OCCIDENT. 
 
 Among obstacles to the practical application and 
 the progress of British advanced thought, you can- 
 not fail to notice, — 
 
 1. An insufficient degree of thoroughness in theo- 
 logical education in the Established Church and in 
 non-conformist bodies generally in England. 
 
 2. Reverence for artificial rather than for natural 
 rank. 
 
 3. The industrial and social condition of large 
 portions of the operative and agricultural classes. 
 
 4. Roman Catholicism in Ireland. 
 
 5. The connection of church and State. 
 
 6. Sectarian rivalries and jealousies. 
 
 7. English distaste for the higher departments of 
 metaphysics. 
 
 8. The superficiality of organized infidelity. 
 
 9. The crowding of the populations of great cities. 
 
 10. The failure of the churches to reach with ad- 
 equate religious instruction a large portion of the 
 masses in the lower orders of society. 
 
 On the Irish Sea, and in the country-side as you 
 pass to and fro between Dublin and Belfast, and 
 among the factories of sooty Birmingham, Manches- 
 ter, Leeds, and Sheffield, as well as in the parlors of 
 London, you reflect silently and long, but here and 
 now we need not dwell, on these vast but slowly 
 vanishing evils. 
 
 Scotland has by no means given up her faith in 
 the Old Testament, although she would like to see 
 it examined with the scalpel and microscope. You 
 converse with Robertson Smith, a man little taller 
 than this chair, but mighty, — 
 
ADVANCED THOUGHT IN ENGLAND. 47 
 
 "If I could reach from pole to pole, 
 I 'd yet be measured by my soul; " 
 
 hardly the man, however, to lead the Scotch Free 
 Church. You are not very sorry, if your opmions 
 are what mine are, that he was dropped from his pro- 
 fessor's chair ; but you would be pained if he should 
 cease to publish. You would be grieved if his inves- 
 tigations were curbed in any way. He is a distant 
 and yet real follower of Wellhausen and Kuenen ; 
 but these men are not regarded in Germany as by 
 any means safe leaders of the most advanced Old 
 Testament criticism. 
 
 Scotland you learn to love passionately. You pace 
 to and fro in the Covenanters' burial-ground; you 
 walk over the fields made classic by Burns and Scott ; 
 you look abroad from Scottish heights upon many a 
 landscape in which no hill rears its head unsung. 
 You come into close sympathy with her reformers, 
 her orators, her poets, her statesmen. You find the 
 whole heaven of the inner sky in Scotland studded 
 with sacred stars. You receive an inspiration every 
 time you touch but the hem of the garment of the 
 most heroic portions of Scottish religious history. 
 You love England; and when, at last, you bid adieu 
 to the British Islands, and look back upon them, 
 what figure is it that best summarizes the advanced 
 thought, the advanced philanthropy, the loftiest mood 
 of the real heart of the leading political power of 
 the world ? Mrs. Browning, Shakespeare's daughter, 
 — I think of her as the best symbol of the choicest 
 part of Britain. In her grand Christian convictions, 
 her mighty aspirations for progress, her love of the 
 
48 OCCIDENT. 
 
 poor ; lier spiritual tenderness, born of Christianity ; 
 her mental aggressiveness, born of science ; her wom- 
 anliness, — I had almost said her manliness, — I will 
 say her heroic readiness to follow God whithersoever 
 He may lead : this woman, with Tennyson at her side, 
 is really the best representative I can name of what 
 appears to me to be the innermost heart of England 
 and Scotland. 
 
n. 
 
 ADVANCED THOUGHT IN GERMANY, 
 
 WITH A PRELUDE ON 
 
 DOES DEATH END PROBATION? 
 
 THE ONE HUNDRED AND FIFTY-SECOND LECTURE IN THE 
 BOSTON MONDAY LECTURESHIP, DELIVERED IN 
 TREMONT TEMPLE, JANUARY 15, 1883. 
 
" "While we are upon earth, let us repent. For we are as clay in the 
 hands of the potter. ... As long as we are in this world we may 
 repent with our whole heart of the evil things we have done in the 
 flesh, in order that we may be saved by the Lord, while we yet have 
 an opportunity of repentance. For after that we have passed out of 
 the world, we shall no longer have it in our power to confess or to 
 repent." — Second Epistle of Clemens Romanus, first half of 
 second century. 
 
 " This passage conclusively proves what those Christians thought 
 and taught on the subject of human probation and the doom of the 
 ungodly, who lived in the generation immediately succeeding the 
 Apostles, and when there were probably those upon earth who had 
 seen St. John. The possible refashioning of character during life, 
 and its hopeless condition when life has expired, could not be more 
 forcibly illustrated than by the image of the potter's vessel." — Dean 
 GOULBUKN, Lectures, 1880, p. 34. 
 
 " Life, love, religion, these three are one. Tell me what you love 
 supremely, and I will tell you your destiny. Our philosophy and our 
 morality must lead us at last to one thought — the idea of God." — 
 Fichte. 
 
 " After forty years of philosophical scepticism, eclecticism, and 
 chaos, the cry ; ' Keturn to Kant,' resounds throughout the land. . . . 
 Hegel's imperial sway is at an end. ... Of recent philosophies, that 
 of Lotze has most points of contact with theology. His idealism 
 serves as an antidote to materialism ; he makes the ethical element 
 the heart of his system. Like Aristotle he cannot think of the uni- 
 verse otherwise than as controlled by reason, and therefore as em- 
 bodying design and intended to accomplish purpose. . . . Spencer's 
 syntlietic philosophy seems to have gained little influence ; it is too 
 shallow as a philosophy, too hasty in its conclusions, and too full of 
 contradictions for the German mind." — Professor J. H. W. Stuck- 
 ENBERG, Berlin. 
 
PRELUDE n. 
 
 DOES DEATH END PEOBATION ? 
 
 Evil steadfastness of character is as much a fact 
 as holy steadfastness. Under irreversible natural 
 law, character, without loss of freedom, tends to an 
 ultimate steadfastness, final permanence, unchanging 
 bent, good or bad. Probation lasts until such stead- 
 fastness is attained. It is self-evident that ultimate 
 steadfastness, final permanence, or unchanging bent, 
 can be attained but once. There is, therefore, no 
 second probation. 
 
 However awful the truth, it is scientifically known 
 that sinning against light blinds us to the very illu- 
 mination needed to rectify our condition. William 
 Shakespeare, through one of his characters, exhorts 
 a certain other character to repentance; but seems 
 to doubt whether repentance is possible. The pas- 
 sage is not partisan authority, but it shows how per- 
 manent unwillingness to repent may arise under 
 
 natural law. 
 
 " Let me wring your heart, . . . 
 If it be made of penetrable stuff, 
 If cursed custom have not brazed it so 
 That it is proof and bulwark against sense." 
 
 Hamlet, Act HI., Scene IV. 
 
 The natural laws by which judicial blindness comes 
 to the soul are God's laws. They reveal his right- 
 
62 OCCIDENT. 
 
 eous judgment here. He does blind all who sin 
 against light. He does this who is infinite in holi- 
 ness and tenderness. 
 
 " Repeated sin impairs the judgment. 
 
 He whose judgment is impaired sins repeatedly." 
 
 Bhagvat Geeta. 
 
 When the blinded soul drifts into permanent dissim- 
 ilarity of feeling with God, it drifts into perdition. 
 As a great American theologian has said, "There 
 is as much proof that the evil will persist in their 
 choice as that the good will persist in theirs." As 
 Julius Miiller has said, " Such is the constitution of 
 things that unwillingness to goodness may ripen into 
 eternal voluntary opposition to it." This is un- 
 doubtedly one of the most terrible truths of the uni- 
 verse ; but it is also one of the most indisputable. 
 
 Discussing the question, Does death end proba- 
 tion? first practically, next theoretically, and then 
 exegetically, I am to maintain three propositions : — 
 
 1. If it be possible that death may end probation, 
 the supreme dictate of practical wisdom is to repent 
 now. 
 
 2. Mere reason shows that death may end pro- 
 bation. 
 
 3. The Scriptures show that death does end proba- 
 tion. 
 
 What have we to do, as practical people, with the 
 seductive promise that those who do not have a fair 
 chance here may, possibly, have another chance 
 hereafter? I w^ant a fact, not a hypothesis, as my 
 support in the dark waters which separate this world 
 from the next. The longer we live in the love of 
 
DOES DEATH END PEOBATION ? 63 
 
 what God hates and in the hate of what God loves, 
 the longer we are likely to do so. An ultimate stead- 
 fastness of character may no doubt be sometimes 
 reached even in the present life. My conscience dic- 
 tates repentance at this instant, and so does all prac- 
 tical wisdom. If we are not sure — and no man is 
 sure — that there is an opportunity after death for 
 repentance, and sure that we can use it in our own 
 cases to advantage, it remains true that now is the 
 accepted time and now the day of salvation for us. 
 So obvious, so commonplace, is this proposition that 
 the very sound of it is offensive, perhaps; never- 
 theless, propositions become commonplace by being 
 often repeated on account of their wisdom. The 
 commonplace, in this matter, is the supremely philo- 
 sophical proposition. 
 
 Governor Corwin, of Ohio, once met a negro, who 
 had run away from Kentucky, and was living in rags 
 in the free state. " You made a mistake in running 
 away," said the Governor to the black man. "You 
 had friends and clothes and money enough south of 
 the Ohio, as I happen to know ; for I was acquainted 
 with your master. Are you not now in need of all 
 these things?" "Yes," said the negro. "Then," 
 said the Governor, " you made a mistake in running 
 away." " Governor Corwin," said the negro, " the 
 situation in Kentucky is open, with all its advan- 
 tages [laughter] , and if you choose to go and occupy 
 it you can do so." [Laughter and applause.] I 
 turn to any foremost representative of the doctrine 
 that there is an opportunity of repentance after 
 death, and I say. The situation is open, with all its 
 
54 OCCIDENT. 
 
 advantages; do you propose to go and occupy it? 
 Not you, not I, in our senses. Do you propose to 
 recommend to any one near and dear to you that he 
 or she shall go and occupy this opportunity, with all 
 its advantages ? Not you, not I, while we retain 
 sound minds. Henry Clay was once taunted by Cal- 
 houn in the American Senate with defeat in debate. 
 "I had him on his back," said Calhoun of the Ken- 
 tucky Senator. "I was his master." Henry Clay 
 walked down the aisle of the Senate Chamber, and 
 shook his long forefinger toward Calhoun, and said, 
 " He my master ! He my master ! Sir, I would not 
 own him as a slave ! " Looking at this whole mat- 
 ter practically, from the point of view of sound com- 
 mon sense, I say to any advocate of the doctrine that 
 there is opportunity of repentance after death, " He 
 my master ! Neither in life nor in death would I 
 own that theory or any one of its defenders as a 
 slave ! " 
 
 Passing now swiftly to the philosophical consider- 
 ation of the question. Does death end probation? I 
 summarize my views in a series of propositions, 
 which might easily be expanded into volumes. 
 
 1. Whatever fixes character ends probation. 
 
 2. By fixation of character is meant not the loss 
 of freedom of will, but its acquisition of an ultimate 
 steadfastness and unchanging bent. 
 
 3. Character tends to ultimate steadfastness, good 
 or bad, under the irreversible natural laws of the 
 self-propagating power of habit. 
 
 4. It is indisputable that sinning against light 
 hardens the soul, and blinds it to the very illumina- 
 tion needed to rectify its condition. 
 
DOES DEATH END PROBATION? 55 
 
 5. It is demonstrable, therefore, from principles of 
 reason that character will once and but once attain 
 a final permanence, good or bad. 
 
 6. Reason alone, however, does not decide when 
 and where this final permanence is reached. 
 
 7. Nevertheless, reason alone makes it appear pos- 
 sible, and in many cases highly probable, that a final 
 permanence of character is attained and probation 
 closed in the unspeakably solemn spiritual experi- 
 ences vdiich usually accompany death. 
 
 8. In death, considered merely as a physical change, 
 there is nothing to effect a fixation of character ; but 
 in death, considered as an event, producing, in most 
 cases, an almost preternatural arousal of conscience, 
 and sometimes bringing new light from the invisible 
 world and requiring a decision for or against it, there 
 is much to make it highly probable that death, or 
 the moral choice made in death, determines the per- 
 manent bent of the soul. 
 
 9. All moral decisions during life tend to fix char- 
 acter, and some great moral decisions during life are 
 crucial. They may be instantaneous ; but they go 
 so far toward fixing character as to be the rudder of 
 the soul's whole subsequent career. 
 
 10. Death in average cases is a profound spirit- 
 ual experience, and involves a great decision for or 
 against the truths it emphasizes and reveals. Under 
 the natural laws of the soul, this decision may be 
 crucial, and become the rudder of all eternity. 
 
 11. Death is the separation of the soul from the 
 body. 
 
 12. Death is not over until the separation of the 
 
56 OCCIDENT. 
 
 soul from the body is complete. Death does not end 
 ■until the life of the soul completely outside the body 
 begins. 
 
 13. It is in the highest degree probable to reason, 
 from the observed experiences of the dying, that, 
 however torpid body and mind may be in many ap- 
 proaches to death, the soul, in the very article of 
 death, is often awakened, and receives, as if from an 
 invisible world, an illumination unknown to it be- 
 fore. 
 
 14. Even in sudden deaths, as thousands of well- 
 attested experiences show, an instant may be enough 
 to bring before the soul the record of its whole life, 
 and involve moral decisions of the most stupendous 
 import. It is notorious that this is the experience 
 of the drowning. It is not difficult for me to be- 
 lieve that heaven or hell may be opened in the soul 
 simply by the sudden, complete, and vivid unveiling 
 of its records to its own eyes. In being once myself 
 thrown in a sleeping-coach on a swift railway train 
 twenty feet down a rocky bank, and expecting in- 
 stant death, I found between the brink and the bot- 
 tom my whole life passing before me in panorama, 
 and the chambers of memory and conscience illu- 
 minated, as if a torch had suddenly been lighted in- 
 side of the brain. 
 
 15. But it is not to be presumed that, in average 
 cases, the separation of soul and body is instanta- 
 neous. 
 
 16. Much before that separation, tvhether rapid or 
 otherwise, is complete, the light of eternity may have 
 dawned upon the soul. Whether in the body or out 
 
DOES DEATH END PROBATION? 57 
 
 of the body, God knoweth, Paul, the Apostle, was 
 caught up to the seventh heaven, and heard unspeak- 
 able things which it is not lawful for man to utter. 
 The soul, before it is separate from the bod}^, may 
 very probably hear unspeakable things. 
 
 17. Accepting or rejecting this great new light 
 ma,y very probably fix the soul's character under 
 natural law. If the soul rejects the new light re- 
 ceived in death, the hardening and blinding of the 
 soul under natural law may be such as to be final. 
 Whoever resists the great new light which comes in 
 death commits very probably the unpardonable sin, 
 which hath forgiveness neither in this world nor in 
 the next. Whoever goes through death with his 
 teeth set against God may never open them. 
 
 18. Whoever resists the light received in death is 
 likely to resist the first light received after death ; 
 and so moral obduracy in death may become final 
 permanence of evil character after death ; and thus, 
 under the fixed natural laws of the will, death may 
 become doom. 
 
 19. It is impossible in fairness to turn these prop- 
 ositions about and use them as an encouragement 
 for a death -bed repentance. Those who persist in 
 sin until the last, and depend on the seriousness of 
 death and the light it emphasizes or reveals to con- 
 vert them, are precisely those who are the least likely 
 to yield to light and experience God's mercy at the 
 supreme hour. Postponed obedience is disobedience 
 and tends to perpetuate itself. They who put off 
 repentance until death are the most in danger of 
 postponing it forever. 
 
68 OCCIDENT. 
 
 20. In those who have all their lives struggled 
 toward the light, the seriousness of death may pro- 
 duce moral victory. In death may be exhibited 
 the terrific truth of the words that " to him who 
 hath shall be given abundantly, and from him 
 who hath not shall be taken away even that which 
 he hath." 
 
 21. In infants who have never sinned, the light of 
 expanding faculties at death and the sight of Christ's 
 face may lead at once to moral harmony with Him. 
 
 Pere Ravignan, in language before me, says : " In 
 the soul, at the last moment of its passage, on the 
 threshold of eternity, there occur, doubtless, divine 
 mysteries of justice, but, above all, of mercy and 
 love." Please God, it may be so. There is proba- 
 tion in life, there is probation in death, and to the 
 very end of death. Dr. Pusey, replying to Canon 
 Farrar, says: "What God does for the soul, when 
 the eye is turned up in death and shrouded, the 
 frame stiffened, every limb motionless, every power 
 of expression gone, is one of the secrets of the divine 
 compassion." 
 
 I believe in a physical body, a spiritual body, and a 
 soul. Death, as I conceive of it, is not disembodi- 
 ment from the spiritual organism. There are forms 
 of death which possibly may separate spirit and spir- 
 itual body from the physical body instantaneously ; 
 but in ordinary death I believe it is not safe to as- 
 sert that this is the case. Death is not over and pro- 
 bation has not ceased till the soul is separated from 
 the body ; and the mighty light which comes in the 
 last and highest moment of spiritual experience be- 
 
DOES DEATH END PROBATION? 59 
 
 fore death ends may have been enough to bring 
 many a man who gave no visible sign of repentance 
 into loyalt}^ to God. I hardly dare hope this, how- 
 ever ; for, as Canon Farrar himself says, " There is, 
 in all the Bible, recorded but one example of effect- 
 ive death-bed repentance, — that of the thief on the 
 cross, — one example that we might not despair, one 
 only that we might not presume." But if this light 
 be resisted, if this unutterable series of voices from 
 the seventh heaven meet only moral obduracy on the 
 part of the passing soul, I think it highly probable, 
 under merely natural law, that this moral obduracy 
 may carry with it such hardening and such blinding 
 of the spirit as to be permanent. 
 
 I did not make the universe ; but the universe is 
 so made that whoever sins against light draws blood 
 on the spiritual retina of the moral eyes. It is the 
 most mysterious thing in the penalties the soul is 
 called on to endure, that sinning against light blinds 
 us to the very illumination needed to rectify our 
 condition. That is a fact of science ; that is a ter- 
 rific philosophical truth which cannot be declaimed 
 out of sight ; that is a tremendous, indisputable cir- 
 cumstance in natural law; and on it I plant myself 
 when I say reason shows that resisting the light that 
 comes in death may fix character and so end pro- 
 bation. 
 
 To enter now upon the very centre of my theme, 
 I beg leave to read twelve passages which I have 
 selected most carefully from Holy Scripture, as af- 
 firming, directly or indirectly, that death does end 
 probation. I am quite aware that this is a topic 
 
60 OCCIDENT. 
 
 which for centuries has had the most elaborate dis- 
 cussion, and that on this theme it is wholly impossible 
 to say anything new ; but, if a man speaks from the 
 depths of his owq convictions, he is likely to touch 
 some one who has had an experience similar to his 
 own, and all I attempt now is to put before you 
 what convinces me. Many a rationalist has rejected 
 the Bible as of divine authority, and given, as one of 
 his reasons for doing so, that it teaches that death 
 does end probation, and that the state of character 
 into which the soul drifts through the moral choice 
 made at death is permanent. 
 
 1. " We must all appear before the judgment seat 
 of Christ, that every one may receive the things 
 done in his hodyy (2 Cor. v. 10.) 
 
 Compare this passage with the statement in the 
 twenty-fifth chapter of Matthew concerning the last 
 judgment, and you will see that the things for which 
 men are commended or blamed before the great 
 White Throne are things which they could do only in 
 the body. I cannot explain away this definite state- 
 ment that we are to stand before the judgment seat 
 at the last great day, and every one of us receive the 
 things done in his body, — not the things done in 
 the intermediate state. 
 
 Character may grow worse after death, or better, 
 its bent remaining what it was at death ; and yet 
 it is the teaching of Revelation, as the acutest and 
 saintliest of its students have read it as^e after as^e, 
 that the issues of the final judgment are determined 
 by the deeds done in the body. 
 
 How much can orthodoxy grant to those who hold 
 
DOES DEATH END PROBATION? 61 
 
 the doctrine of the intermediate state ? In the de- 
 bate in England with Canon Farrar, it has been 
 granted by standard Anglican authorities that there 
 may be four places in the universe to which souls go, 
 — Tartarus and Gehenna on the left, Paradise and 
 Heaven on the right. But between those two pairs 
 of places there is a great gulf fixed. It may be, so 
 Anglican orthodoxy concedes, that some souls are so 
 imperfect at death that they need a prolonged prep- 
 aration for heaven. Their doom is fixed by their 
 predominant choice at death, nevertheless they are 
 not ready for the highest mansions in their Father's 
 house ; and it is therefore possible that in a paradise, 
 considered as the vestibule of heaven, they may be 
 kept under education to the last great day. Just so, 
 if the predominant choice of a man at deatli is evil, 
 if he rejects God, he may not go at once to the deep- 
 est of tlie pits of woe ; he may go into gehenna, but 
 there, it being impossible for the good to visit him 
 from the other side, he will have only evil compan- 
 ionship, and it is to be presumed, in view of what we 
 know of the natural laws of the soul, this his char- 
 acter will deteriorate. His predominant choice has 
 been evil, free, but fixed in malignant opposition to 
 God ; and so through the vestibule he will pass into 
 the central chambers kept for those who have at- 
 tained permanence of evil character. Canon Farrar 
 says that, if you grant him as much as this, even if 
 you deny that there is any passing from side to side 
 of this gulf, he is satisfied. You think Canon Farrar 
 asks for much more than that. In language which I 
 hold before me in his latest book on this theme, his 
 
62 OCCIDENT. 
 
 "Mercy and Judgment" (pp. 157, 158, American 
 edition), Canon Farrar says, " Dr. Pusey would, I 
 suppose, say that an irreversible doom is passed " in 
 death by every soul, " but that the doom may be to 
 a terminable and purifying punishment, — a view 
 which does not differ very materially from my own." 
 God's mercy may reach us after death, " in the form, 
 if not of probation (for on that subject I have never 
 dogmatized), yet of preparation." Canon Farrar, in 
 his summary of his faith given at the end of this vol- 
 ume, says only, " I believe that, hereafter, whether 
 by means of the almost sacrament of death, or in 
 other ways unknown to us, God's mercy may reach 
 many who to all earthly appearance [but only to all 
 appearance] might seem [but only seem] to us to 
 die in a lost and unregenerated state." (P. 483.) 
 
 Anglican orthodoxy, without protest, has allowed 
 high authorities to teach that there is an interme- 
 diate state, Hades, including both Gehenna and Par- 
 adise, but with an impassable gulf between the two. 
 I do not say that New England orthodoxy is satisfied 
 with this mapping out of the region beyond death. 
 Personally it seems to me that those who make this 
 map assume to know more than the Scriptures re- 
 veal. I do not care to have the region beyond death 
 charted like a continent on this planet. I ask you 
 to notice carefully that Dr. Pusey's position (see his 
 volume entitled " What is of Faith? "), which Canon 
 Farrar at this vital point accepts for substance of 
 doctrine, is not equivalent at all to what is called 
 the new departure, under the leadership of Profes- 
 sor Dorner and his American followers. Dorner he- 
 
DOES DEATH END PROBATION? 63 
 
 lieves that the great gulf is not fixed ; hut Canon Far- 
 rar^ if you grant him a preparation for the ivorst or 
 for the best, tvill admit that the gulf hetiveen these two 
 hinds of preparation is fixed. He is forced to do 
 this by the exegetical arguments of Anglican ortho- 
 doxy. Do not forget the large historic fact, that, 
 on this point, Christendom is agreed, — the Greek 
 Church, the Roman Church, the Anglican Church, 
 the Non-Conformist Church, the American Evan- 
 gelical Church. There is hardly a point on which 
 such substantial exesjetical concord has been reached 
 age after age as on this matter. You think the 
 new departure has been led in England by Canon 
 Farrar. There has been a new departure on a num- 
 ber of points, but the breadth of it has been im- 
 mensely exaggerated. Canon Farrar is sometimes 
 a loose writer, and the tendency of his books is to 
 carry incautious readers further toward Universal- 
 ism than the author has gone himself. His last 
 book is much more moderate in tone than his first. 
 It is not generally known that, while Canon Farrar 
 agrees with Dr. Pusey in asserting that there may be 
 in the intermediate state a preparation of souls for 
 the best or the worst, he agrees with him also in 
 asserting that we have no right to feel sure at all 
 that there is a state of probation there. Every un- 
 converted man is in a state of dissimilarity of feeling 
 with God, and this, without supernatural agency, 
 will be permanent except as it may grow worse. 
 But nothing in Scripture extends beyond this life 
 the offer of salvation by such supernatural agency. 
 2. " The Lord knoweth how to keep the unrighteous 
 
64 OCCIDENT. 
 
 U7ider punishment unto the day of judgment^ (2 
 Pet. ii. 9.) 
 
 You affirm that our Lord preached to spirits in 
 prison. On the passage to which you now direct 
 my attention (1 Peter iii. 18-21 and iv. 6) whole 
 libraries have been written, and scholars do not 
 agree yet. Are you to found a pyramid upon its 
 apex? Are you to build a whole new theology on 
 a disputed obscure passage? What if I were to 
 grant you that our Lord went and preached in one 
 case to spirits in the intermediate state between 
 death and the day of general judgment ; are you to 
 draw from this fact alone such stupendous inferences 
 as Dorner does? The notorious truth is that this 
 passage concerning the preaching to spirits in prison 
 has often been interpreted by scholars of the very 
 highest rank as referring not to preaching to the 
 spirits of the dead at all, but simply to those " who 
 some time were disobedient," on earth, " when the 
 long-suffering of God waited in the days of Noah." 
 You wish me to come to close quarters with this 
 celebrated passage ? My conviction concerning it is 
 that Peter is to be explained by Peter. The famous 
 passage in First Peter is to be read in the light of a 
 passage that is not often emphasized, but which 
 ought to be pushed to the front in Second Peter. I 
 read here, in the revised version of Second Peter, 
 second chapter, verses 4 to 10, that " God spared 
 not angels when they sinned, but cast them down to 
 hell and committed them to pits of darkness, to be 
 reserved unto judgment." He " spared not the an- 
 cient world, but preserved Noah, with seven others, 
 
DOES DEATH END PEOBATIOK ? 65 
 
 a preacher of righteousness, when he brought a flood 
 upon the world of the ungodly." From these and 
 other great historic facts here recited, the Apostle 
 draws the stupendous inference that " the Lord knoiv- 
 eth how to deliver the godly out of temptation and 
 to keep the uyirighteous under punishment unto the 
 day of judgment^ With all respect to exegetical 
 scholars, it must be affirmed that consistency of 
 meaning is the supreme law of the interpretation of 
 any passage, sacred or secular. Peter must be in- 
 terpreted as consistent with Peter himself. In this 
 second chapter he does assert that God spared not 
 the ancient world, and that the Lord knoweth how 
 to keep the unrighteous under punishment unto the 
 day of judgment. How do you reconcile that dis- 
 tinct statement with your idea that these very peo- 
 ple of the ancient world, after they had gone into 
 an intermediate state, heard our Lord preach, and 
 that his preaching was effectual for their salvation ? 
 I assail this passage, as a recent writer in the " Bib- 
 liotheca Sacra" (the Rev. W. H. Cobb in the num- 
 ber for October, 1882, p. 770) has done, from the 
 rear. I use Peter to explain Peter. What sense is 
 there in such reasoning as this? God spared not 
 the ancient world while its inhabitants were on the 
 earth, but sent Christ to preach to the spirits of 
 the inhabitants of the ancient world after they had 
 gone into the intermediate state, and there caused 
 them to be converted ; therefore^ the Lord knoweth 
 how to keep the unrighteous under punishment unto 
 the day of judgment I Such interpretation intro- 
 duces the most palpable self-contradiction into the 
 
66 OCCIDENT. 
 
 Holy Word. It is difficult to avoid intellectual chaos 
 in our interpretation of Scripture, if we adopt, in all 
 its necessary logical ramifications, the idea that there 
 was preaching in the intermediate state, and that it 
 was effective to the conversion of souls lost until the 
 preaching occurred. 
 
 I will not affirm that the second of tlie three 
 famous passages in Peter does not refer to jDreacliing 
 to the dead ; but I must interpret even that passage 
 in consistency with this definite statement that the 
 Lord knoweth hoAv to keep the unrighteous under 
 punishment unto the day of judgment. The pas- 
 sage does not refer to the most iniquitous only. The 
 most iniquitous are singled out afterward. The lan- 
 guage plainly applies to all those who died unpar- 
 doned. Dean Alford uses substantially the same 
 language in his translation of this passage which the 
 Revised Edition does. I know that Dean Alford de- 
 fends the doctrine that there was preaching to souls 
 in the intermediate state ; but he is not the only 
 commentator in the world. You can cite fifty com- 
 mentators on your side of the case, and I can cite 
 fifty on the other side. Individual opinion amounts 
 to nothing on this question. We must strike a bal- 
 ance of whole libraries ; but the fact after all is that 
 whole libraries have not settled the matter. Do you 
 expect to obtain public confidence by standing on 
 a quaking, exegetical bog ? This passage is confess- 
 edly obscure, and it is so apart from the general 
 drift of revelation that we have no right to j^lant 
 upon it dogmatic assertions contrary to the plain 
 meaning of passages which are clear. One text must 
 
DOES DEATH END PROBATION? 67 
 
 not be allowed to check the flow of the whole central 
 current of Scripture. It is the business of every lay- 
 man to have an opinion on this matter and to search 
 the Holy Word for himself. I commend the Second 
 Epistle of Peter to the attention of any man who has 
 been misled by previous passages in First Epistle of 
 this Apostle as they have been interpreted by mod- 
 ern scholarship, or the lack of it. 
 
 Even if you think it prudent to deny the genuine- 
 ness or canonical authority of Second Peter, you 
 must yet admit that this document was in existence 
 and circulation at a very early date in the Apostolic 
 Church, and that it shows, therefore, how those to 
 whom it was addressed understood the topic of the 
 preaching to spirits in prison. 
 
 3. " Between us and you there is a great gulf jixed^ 
 so that they who would pass from hence to you can- 
 not ; neither can they pass to us that would come 
 from thence." (Luke xvi. 26.) 
 
 I am quite aware that it is affirmed that, although 
 it is said no one could go from Abraham's bosom 
 across this gulf, perhaps one might go from God's 
 bosom. But why frighten us with this tremendous 
 statement concerning the gulf fixed, if, in the dark- 
 ness beyond this vista, there is such a noon of light 
 as that God himself is to preach in the intermediate 
 state ? 
 
 I believe that light is kept before the lost. I be- 
 lieve that God will be all in all, both in the saved 
 and in the lost, and that the fact that God is all in 
 all in a lost soul is the chief source of its misery. 
 There seems to me to be no more terrific description 
 
68 OCCIDENT. 
 
 of perdition than that God may be all in all to a soul 
 rebellious to Him. 
 
 4. " He that, being often reproved, hardeneth his 
 neck, shall suddenly be destroyed, and that ivithout 
 remedy.'" (Prov. xxix. 1.) 
 
 5. '' Whoever shall be ashamed of me and of my 
 words in this adulterous and sinful generation., of him 
 also shall the Son of Man be ashamed when He com- 
 eth in the glory of his Father with the holy angels." 
 (Mark viii. 38.) 
 
 6. " Whatsoever thou shalt bind on earth shall be 
 bound in heaven, and whatsoever thou shalt loose on 
 earth shall be loosed in heaven." (Matt. xvi. 19.) 
 
 7. " Behold, now is the accepted time ; behold, now 
 is the day of salvation." (2 Cor. vi. 2.) 
 
 8. " If we live after the fleshy we must die ; but if 
 by the spirit ye mortify the deeds of the hody^ ye shall 
 live." (Rom. viii. 13.) 
 
 9. " It is appointed unto men once to die, but after 
 this the judgment^'* (Hebrews ix. 27.) 
 
 10. " There is no respect of persons with God. 
 For as many as have sinned without law shall also 
 perish without law : and as many as have sinned in 
 the law shall be judged by the law, in the day when 
 Grod shall judge the secrets of men by Jesus Christ 
 according to my gospel." (Romans ii. 12-16.) 
 
 11. " Ye shall die in your sins. Whither I go ye 
 cannot come. Ye are from beneath ; I am from 
 above. I said, therefore, unto you that ye shall die 
 in your sins ; for if ye believe not that I am He, ye 
 shall die in your sins.^^ (John viii. 21-24.) 
 
 Three times that phrase repeated! Three times 
 
DOES DEATH END PEOBATION? 69 
 
 in a hand's-breadtli of one chapter of the gospels our 
 Lord himself uses language which I can interpret 
 only as implying that death is a finality. 
 
 The new departure is not found in the gospels. 
 The doctrine that there is opportunity of repentance 
 after death did not proceed from the lips of Omnis- 
 cience in the person of our Lord. The decisive fact, 
 as Professor Park has said, — and let nobody think 
 the word of Csesar will not yet stand against the 
 world ! [hearty applause], — is that He who was the 
 perfection of mercy and of knowledge. He who gave 
 his life for mankind. He who represents all the 
 heights of the Divine love, never taught the doc- 
 trine of repentance after death. " The God-man, 
 who came for the purpose of seeking and saving the 
 lost, has taught more imj)eratively than any other 
 one that men who are lost when they die are lost 
 forever." (Prof. E. A. Park, " Discourse at the In- 
 stallation of the Rev. Horace H. Leavitt," p. 30.) 
 
 " I say unto you, my friends, Be not afraid of them 
 that kill the body, and after that, have no more that 
 they can do. But I will forewarn you whom ye shall 
 fear : Fear him, which after he hath killed, hath 
 power to cast into hell ; yea, I say unto you. Fear 
 him." (Luke xii. 4, 5.) I want preaching to have 
 the biblical tone, and I do not see how it can have 
 this with Dorner's eschatology behind it. 
 
 12. " He that is unjust let him be unjust still ; and 
 he that is filthy let him be filthy still ; and he that is 
 righteous let him be righteous still ; and he that is 
 holy let him be holy still. And, behold, I come 
 quickly, and my reward is with me, to give every 
 
70 OCCIDENT. 
 
 mayi according as his work shall 6e." (Rev. xxii. 
 11,12.) 
 
 The implication here, as everywhere, is that we are 
 to be judged by the deeds done in the body and under 
 the laws by which character tends to ultimate stead- 
 fastness, good or bad. 
 
 This topic is so high that I do not care to quote on 
 it merely human authority ; but a theological semi- 
 nary, which is dear to me as are the ruddy drops that 
 visit this sad heart, has been very much misappre- 
 hended of late, I fear. I happen to know that, on 
 the last Sabbath of the last year, there was preached 
 in the Seminary chapel, at Andover, an elaborate 
 discourse by the professor, of the relations of Chris- 
 tianity and science. Dr. Gulliver, of which this was 
 the central proposition : " The Bible contains, on 
 any fair interpretation, not a suggestion nor a word 
 extending the offer of salvation beyond this world." 
 (''Golden Rule," January 13, 1883.) I protest 
 against the exaggerations of a partisan religious 
 press, representing opinions unfriendly to orthodoxy 
 and greatly magnifying the present breadth of what 
 is called the new departure. I endeavor to believe 
 that, with the possible exception of a single pro- 
 fessor, the history of the new departure in Andover 
 Tlieological Seminary, as it now stands, might be 
 written as the history of the serpents in Ireland was, 
 in the famous chapter, consisting of a single sen- 
 tence : There are no serpents in Ireland. [Laugh- 
 ter.] There is no new departure. [Loud applause.] 
 
 Almighty God is undoubtedly here ; and I would 
 have this discussion conducted as if on our knees and 
 
DOES DEATH END PROBATION? 71 
 
 without applause. I am a student of the relations of 
 the natural laws to religious truth, and I profess to 
 you before God that I find the natural laws as stern 
 on the topic of punishment after death as the Bible 
 itself. Nature is as orthodox as Scripture. There 
 are two sides of the Divine natural laws; they lift 
 the good as inevitably as they degrade the bad. 
 They are in operation all around us. Every month 
 I see men of whom I honestly think the question 
 is not whether they are drifting into a final perma- 
 nence of evil character, but whether they have not 
 already attained it. Of course, it is self-contradic- 
 tion to suppose that a final permanence is not final. 
 Sometimes an unchanging bent of character is at- 
 tained in this world. With these supreme natural 
 laws around us, exhibiting their force in our own 
 experience and illustrated by all history, philosophy, 
 and literature, — by Shakespeare, by Plato, and by 
 every great student of the human faculties since 
 time began, — how can we conclude that they will 
 not operate in the intermediate state? Plato said 
 the laws of the next world are brothers to the laws 
 of this. To reason from the stupendous separations 
 which these laws produce on earth to corresponding 
 separations which they will produce in eternity is to 
 reason in the only scientific and secure way from the 
 known to the unknown. Heaven deliver us from 
 teaching propositions hazardous to the souls of men ! 
 God prepare us all, by open eyes, by regenerated 
 hearts, to go into the next world depending only 
 on doctrines which are safe in any event I [Voices, 
 "Amen," "Amen." J 
 
LECTURE II. 
 ADVANCED THOUGHT IN GERMANY. 
 
 If England is our Motherland, Germany is our Fa- 
 therland. It must be confessed that in the highest 
 matters of philosophy and science Germany now 
 leads the world. 
 
 Germany is dear to me, because some moments of 
 birth for great intellectual experiences have come to 
 me on her soil. At Halle, in the gardens of Tholuck 
 and in the lecture-rooms of Julius Miiller and Her- 
 mann Ulrici ; at Berlin, in the auditorium of Dor- 
 ner, Curtius, Kiepert, Grimm, and Helmholtz, and 
 above the graves of Neander, Schleiermacher, and 
 Hegel ; at Leipsic, in the audiences of Delitzsch, 
 Kahnis, and Luthardt ; at Heidelberg, in the classes 
 of Kuno Fischer ; at Bonn, most especially, in con- 
 sultation with Lange, or prolonged interviews with 
 Christlieb ; at Gottingen, at the burial of Schober- 
 lein and Hermann Lotze ; at AVeimar, in the haunts 
 of Herder, Richter, Schiller, and Goethe, I have re- 
 ceived some of the most stimulating personal influ- 
 ences to which I can look back in any land. 
 
 The chief signs of the times in regard to ad- 
 vanced thought in German theology, as I interpret 
 them, are four. 
 
 1. A daring but unmistakable under-current of 
 
ADVANCED THOUGHT IN GERMANY. 73 
 
 opinion in favor of the organization of the more 
 evangelical portion of the German state churches 
 into a free church, with no connection with the state. 
 
 2. The downfall of the mythical theory as to the 
 New Testament. 
 
 3. Profound studies of the natural religion of con- 
 science. 
 
 4. Progressive and yet conservative criticism of 
 the Old Testament. 
 
 The torpor of the German state churches is one 
 of the causes giving force to the under-current of 
 demand in evangelical circles in Germany for a free 
 church. The rationalistic preachers who are some- 
 times sent down by state bureaus to preach to evan- 
 gelical congregations are an offence to the German 
 sense of fairness. This acute grievance incites to the 
 support of a movement for a free church. What 
 would Americans think if government were to ap- 
 point preachers over congregations, and if a devout 
 assembly were to find itself saddled with a rationalist 
 in the pulpit, and not possessed of authority to un- 
 seat him ? This is often the experience of really 
 evangelical congregations on the Rhine, the Elbe, 
 and the Oder. Very little is printed on this sub- 
 ject in Germany ; very little is said on this matter, 
 except in whispers in private circles ; but you cannot 
 be long in association with the leaders of evangelical 
 thought in the Fatherland without finding that they 
 are making preparation for a change in the organiza- 
 tion of the German Church. 
 
 When the present Emperor dies there will come 
 to the throne in the German Empire a man of most 
 
74 OCCIDENT. 
 
 liberal opinions in theology. The Crown Prince is 
 not a rationalist. He should not be regarded as an 
 opponent to Christianity ; but he is married to a 
 daughter of Queen Victoria, who thinks that any man 
 who believes in miracles is either a hypocrite or a 
 fool. She was a pupil of Strauss. One of the first 
 important remarks I heard, on going to Germany, 
 nine years ago, — and the sentence came from no less 
 a man than Professor Tholuck, — was that the Crown 
 Prince had married a woman of frivolous opinions in 
 theology, and that great harm might ultimately come 
 to the empire from her being a pupil of Strauss, the 
 author of the mythical theory. A similar opinion I 
 met often on a recent tour to six of the foremost Ger- 
 man cities and universities. It is, of course, not cer- 
 tain, but it is probable, that the new court which will 
 be organized after the present venerated Emperor 
 passes away will not be as favorable to Christianity 
 as the present one. Do not think it is the attitude of 
 the court which determines the attitude of the Ger- 
 man state churches and universities toward evangeli- 
 cal Christianity. You are immensely mistaken if you 
 fancy that any court has power to lead the intellec- 
 tual aristocracy of Germany in the professorships of 
 the great Universities. Lehrfreiheit and Lernfreilieit^ 
 freedom to teach and freedom to learn, — these are 
 rights asserted in Germany in the teeth of any possi- 
 ble influence from the court for or against Christian- 
 ity. Germany, in the past, has not had any too much 
 political liberty, and so she has become more em- 
 phatic than perhaps she otherwise would be concern- 
 ing the preservation of her intellectual liberties. 
 
ADVANCED THOUGHT IN GERMANY. 75 
 
 One of the most skeptical periods in modern Ger- 
 man history was when there was on the German 
 throne a really Christian ruler. It is by no means 
 the influence of the present Emperor that has effected 
 the recent change in the attitude of theological schol- 
 arship toward rationalism. 
 
 It is not to be expected that any large trouble 
 will arise from the coming to the German throne of 
 a man whose opinions may not quite coincide with 
 those of the present Emperor and the present Chan- 
 cellor, both of whom are devout Christians. Bis- 
 marck has a strange way of showing his mildness 
 at times ; nevertheless, these men, in life as well 
 as in word, stand unflinchingly forward in support 
 of a scholarly and undefiled Christianity. They are 
 by no means unable to give good reasons for the 
 faith that is in them. What is probable is that, 
 when the present Crown Prince comes to supreme 
 power, there may be somewhat more freedom al- 
 lowed than now to bureaus above the state churches 
 in sending down rationalistic preachers to the state 
 church congregations. There is an unmistakable 
 revival of evangelical religion in several quarters of 
 Germany. The German state churches, especially 
 the Lutheran, have been petrified; they have been 
 very ineffective in preparing young men, in a relig- 
 ious way, for the ministry. They are marshes, in 
 many cases, and the vapors sent up from them ac- 
 count for some very strange things seen through ra- 
 tionalistic university telescopes. Nevertheless, evan- 
 gelical life has taken such a hold upon these churches, 
 in many parts of the empire, that, if the bureaus 
 
76 OCCIDENT. 
 
 send down rationalistic preachers much longer to 
 evangelical congregations, there will be a secession, 
 and a free church formed, wholly separate from the 
 state. In such an emergency, several evangelical 
 teachers and preachers in Germany, now known on 
 both sides of the Atlantic, but whom I must not 
 name, for I do not wish to implicate them in any of 
 these revolutionary agitations, would come to the 
 front. A few of these leaders understand well, not 
 merely through books, but by travel, the condition 
 of Scottish and English and American free churches. 
 
 It has often been my duty to call public attention 
 to the fact that, in the United States in 1800 we 
 had one in fifteen of the population inside the evan- 
 gelical churches, and that to-day we have one in 
 five. Here is the result of a century of sailing over 
 the yeasty, foaming sea of a free church in a free 
 state, where, as Europe predicted, we were to be 
 wrecked. 
 
 Already Australia has adopted the American prec- 
 edent for her guidance. She has put all connection 
 between church and state into process of extinction 
 in all her colonies. I have heard Archbishop Trench 
 say, at his own table, to his associate ecclesiastics 
 in Dublin, that Ireland could not go back to a 
 connection of church and state if she would, and 
 would not if she could, and should not if she would. 
 Church and state have long been partially sepa- 
 rated in Scotland, and you already begin to hear, 
 all around the horizon of that land, rising thunders 
 on the theme of complete disestablishment. But 
 who expects England to avoid radical discussions 
 
ADVANCED THOUGHT IN GEEMANY. 77 
 
 on this theme a century, or half a century, or a 
 generation, longer? 
 
 Disestablishment is a great reform to be expected 
 in a near British future. Non-conformity in England 
 is a giant. It asks no favor from the state, and is 
 beginning to be above looking for any favor from 
 mere rank and title. As I beard a great London 
 preacher of a Non-conformist body say : " Other 
 things being equal, the weight of a man is doubled 
 in England by his belonging to the Establishment." 
 But it will not be fifty years, as I hope, before such 
 a remark cannot be made. 
 
 England is learning to respect Non-conformity. It 
 is true that here in America the representatives of 
 the same denominations who are called Non-conform- 
 ists in England stand a little more erect socially than 
 some Non-conformists do in Great Britain. I have 
 the utmost respect for the representatives of Non-con- 
 formity in the British Islands, but I dislike to see 
 occasionally in some of them a tendency to take a 
 craven and apologetic attitude before the Establish- 
 ment. In their great leaders I found no trace of this 
 tendency. It seemed to me snobbishness ; and per- 
 haps snobbishness is the worst thing in English soci- 
 ety. But, on the whole, free churches in England 
 and Scotland and America have been so successful 
 that Germany begins to study their system, with the 
 view of imitating it by and by. 
 
 If a free church should spring up in Germany and 
 be obliged to stand on its own merits or fall, we 
 should begin to see a new style of German preaching. 
 Evangelical zeal reacting through the congregations 
 
78 OCCIDENT. 
 
 on the theological halls, would give us a new type 
 of German theology, not merely scholarly, but de- 
 vout. I know one great German professor, who for 
 years was a pastor in London, and has been a dele- 
 gate to the Evangelical Alliance in America, who is, 
 perhaps, at this moment the foremost representative 
 of the discussion of the Christian evidences in the 
 German tongue, and who is in the attitude of a tiger 
 ready for a spring. If a secession of evangelical 
 churches occurs and a free church is formed in Ger- 
 many, he will be the man for the hour. His heart, 
 his head, his history, fit him to lead such a blessed 
 change in the ecclesiastical arrangements of the Ger- 
 man Empire. 
 
 What is advanced thought now inculcating in Ger- 
 many as to the historic evidences of Christianity, 
 and especially as to the mythical theory of Strauss, 
 which gave scholars a considerable amount of trouble 
 a few years ago? ^ 
 
 1. It is now admitted by Baur, Renan, Strauss, 
 and all reall}^ learned infidels that four of Paul's 
 epistles were written before the year 60. These four 
 are, Romans, Galatians, and the First and Second to 
 the Corinthians. 
 
 2. Paul's four undisputed epistles prove: (1) that 
 within twenty-five years of the date assigned to the 
 death and resurrection of our Lord numerous Chris- 
 tian societies had been established throughout the 
 whole extent of the Roman Em23ire, from Jerusalem 
 to Rome itself ; (2) that in these societies there was 
 agreement in the reception of the doctrines of our 
 present gospels as of divine authority, and of the 
 
ADVANCED THOUGHT IN GERMANY. 79 
 
 history recorded in the gospels as attested by the 
 most irresistible and overwhelming contemporary 
 evidence. 
 
 These four epistles alone prove that the creed 
 taught by Paul, and received by the Christian soci- 
 eties throughout the Roman Empire, before the year 
 60, included substantially all that the Christian creed 
 of to-day embraces. 
 
 3. Between 34 and 60 A. D. there is not time 
 enough in any age, and especially not enough in the 
 age of Livy and Tacitus, for myths and legends to 
 grow up and obtain acceptance as histories of actual 
 fact. 
 
 4. The mythical theory of Strauss, the legendary 
 theory of Renan, the tendency theory of Baur, all of 
 them applications of a theory of development to the 
 explanation of the origin of the New Testament lit- 
 erature, are thoroughly confuted and shown to be 
 now utterly untenable by serious and educated men. 
 (See Bampton Lectures for 1877, by Prebendary 
 Row ; also, Prof. Stanley Leathes's lecture in the 
 volume entitled " Modern Skepticism," published by 
 the London Christian Evidence Society ; and also, 
 the Rev. Dr. J. Oswald Dykes' article in " Brit, and 
 Foreign Ev. Rev.," No. cxi., on " The Witness of St. 
 Paul to Jesus Christ.") 
 
 5. The application of the development theory to 
 the explanation of the origin of the New Testament 
 literature having thus ignominiously failed, it is to be 
 presumed £hat we shall not find in that theory a com- 
 plete explanation of the Old Testament literature. 
 
 Young men here, or those no older than your pres- 
 
80 OCCIDENT. 
 
 ent lecturer, remember when tlie mythical theory of 
 Strauss was passing through its haughty, domineer- 
 ing period, and was supposed to be something with 
 which it was a little dangerous to meddle. I recol- 
 lect well that, when I entered Yale College, I was 
 seriously advised to read and not to read Strauss's 
 book on the life of our Lord. I took it down and 
 turned it over, obtained possession of the theory, 
 and for many years it lay in my mind without an 
 adequate answer to it. No adequate answer had 
 been given in 1858. Up to that time we were una- 
 ble to show the masses of the people just how this 
 theory should be confuted, although scholars knew, 
 of course, that it was not tenable. I was in a period 
 of unrest. I was passing through that transitional 
 era in which young men can raise more questions 
 than they can answer. Scholars were annoyed by 
 this theory, because it was not easy to state to the 
 people clearly what the answer to it is. A reply 
 presumes considerable knowledge of early recondite 
 matters in Christian history, and I am now ventur- 
 ing much in trying to condense into a few minutes 
 what has been wrought out by the debates of a gen- 
 eration. 
 
 It was supposed, a generation or two since, that 
 the earliest date to which we can trace back the New 
 Testament literature was 180, or thereabouts. The 
 date assigned to the Crucifixion and Resurrection was 
 not earlier than 30 and not later than 34. Here, 
 then, was a gap between the upper and the lower 
 blade of a pair of chronological shears. In this open- 
 ing between 30 and 180 there was time for myth 3 
 
ADVANCED THOUGHT IN GERMANY. 81 
 
 and* legends to grow up. It was Strauss's theory 
 that, between 30 and 180 or 200, exaggerated ac- 
 counts of what the founder of Christianity did were 
 woven about his idolized memory by his disciples, 
 and that these exaggerations were mistaken for his- 
 tory. Elaborate illustrations were drawn from the 
 growth of myths and legends, in connection with 
 heathen religions. A whole science of myths was 
 originated, and you have it taught occasionally by 
 sufficiently advanced retrograde thinkers in this coun- 
 try and in England to this hour. I presume a ram- 
 bling carelessness of liberal tliought can be found 
 even in the city of Boston that will, to-day, stand on 
 this system of myths and legends and haughtily re- 
 ject the New Testament literature as not containing 
 contemporaneous evidence of the reality of the Chris- 
 tian miracles. But what has happened in the prog- 
 ress of research ? We have now shut these shears 
 until the lower blade stands at 60, the upper at 34. 
 Even Keim, the ablest of the recent negative critics, 
 goes yet further, and says: ''We may definitively 
 maintain A. D. 35 as the year of Jesus' death." 
 ("Jesus of Nazara," vol. vi. p. 244. Eng. Trans., 
 1883.) 
 
 Go with me to the Colosseum in Rome, and con- 
 vince yourselves that certain leading Christian events, 
 eighteen hundred years distant from us, can be per- 
 fectly verified to historic conviction. This Colosseum 
 is a huge object. It is difficult to get out of sight of 
 it in the wide plain of the centuries. When was it 
 built ? It was begun in the year 72. Who built it ? 
 Jews captured at Jerusalem were the chief workmen 
 
82 OCCIDENT. 
 
 employed on this structure. When was Jerusalem 
 captured ? In the year 70. Who captured it ? 
 Titus. How do you know Titus captured Jerusa- 
 lem? Across the street, yonder, is an arch erected 
 to his memory ; and on it, to this day, in beautiful 
 relief, you have representations of the golden candle- 
 stick and other utensils employed in the Temple. 
 Nobody doubts that Titus, in the year 70, captured 
 Jerusalem, and that the Jews helped to erect the 
 Colosseum. When did Nero die? In the year 68. 
 Solid, unmistakable verities these stones and these 
 dates ! There are very many events, eighteen hun- 
 dred years gone by, of which we are more sure than 
 we are as to what happened in the next street in 
 the last hour. When did Paul die ? Under Nero. 
 Everybody admits that Paul died in the reign of this 
 despot, although there is a dispute as to the year ; but 
 he certainly died under Nero, and therefore before 
 68. When did Paul Avrite his epistles ? Before he 
 died ! 
 
 We know that Paul wrote his epistles, at least the 
 four I have named, before Festus succeeded Felix in 
 the government of Judea. When did Festus succeed 
 Felix ? In 60. Paul was in prison in Ca?sarea two 
 years before Festus succeeded Felix, and he wrote 
 these epistles before he was imprisoned ; so we carry 
 the date of the oldest of the four up to 58. And for 
 reasons which I will not enter upon in detail, the 
 date of Galatians is now often put at 54. 
 
 Thirty-four, fifty-four, — twenty years only be- 
 tween these blades ! There is not time in twenty 
 years for myths and legends to grow up and be mis- 
 
ADVANCED THOUGHT IN GERMANY. 83 
 
 taken for history. Is it asserted that human mem- 
 ory is good for nothing if it stretch over a score of 
 years ? What is your memory worth as to events 
 happening twenty years ago ? What was happening 
 then? 1883, 1873, 18G3,— we were in the midst of 
 the civil war. Your testimony before any jury, as 
 to matters of any size, would be worth something to- 
 day even as to events a score of years gone by. Do 
 you think that there were no books in Paul's day? 
 Plenty of books existed then, only they had the form 
 of parchment volumes. This was the age of Livy 
 and Tacitus. No printing-presses, indeed ; but books 
 were easily multiplied. Call five hundred slaves into 
 this room, and let them act as my amanuenses. I 
 stand here and slowly dictate the contents of an Ode 
 of Horace or an Epistle to the Romans. My five 
 hundred amanuenses will make five hundred copies 
 sooner than any printer in this city can set up the 
 type and print five hundred. Of course the printer 
 might surpass us in speed in producing ten thousand 
 copies ; but when parchment volumes are passed 
 from hand to hand, five hundred copies go far and 
 last long as records. The idea that in the age of Livy 
 and Tacitus, when libraries and books abounded, 
 no authentic records could exist and be spread 
 abroad, is preposterous in the highest degree. 
 
 Galatians many scholars date at 54. But I open 
 the first chpvpter of Galatians and read that Paul 
 went down into Arabia and spent three years. Four- 
 teen years after he went up to Jerusalem. Now if, 
 as many commentators do, you add the three to the 
 fourteen, you obtain seventeen years to take away 
 
84 OCCIDENT. 
 
 from the twenty between 54 and 34. You shut those 
 blades of the chronological shears until only three 
 years remain between them. St. PauFs testimony 
 as to the origin of Christianity is indisputably con- 
 temporaneous evidence, and the puerile assertion of 
 the infidels that no such evidence exists to the real- 
 ity of the great events connected with the founding 
 of Christianity is overwhelmed, horse, foot, and dra- 
 goons. Never since the Apostolic age has Chris- 
 tianity stood so proudly erect on her rendered rea- 
 sons in the field of historic research as at the present 
 hour. Strauss abandoned his own mythical theory 
 before he died. It was buried before he was. There 
 is not enough left of Strauss's mythical theory be- 
 tween these two blades to make a fig-leaf to cover 
 the shame of historic skepticism. 
 
 The watchword of the profoundest philosophy in 
 Germany has for some years been, Back to Kant. 
 Two great influences have guided philosophical spec- 
 ulation in the Fatherland, a theistic and a pantheis- 
 tic. The former originates with the philosophy of 
 Plato and Aristotle, and is represented by the great 
 succession of the schools of Leibnitz, Kant, and Lotze. 
 The latter commences with Spinoza, and has its de- 
 velopment in the schools of Schelling and Hegel. It 
 is conceded on all hands that the foremost philosopher 
 of Germany in the present generation was Hermann 
 Lotze. His i^hilosophy was profound^ anti-material- 
 istic and theistic. I stood at his grave at Gottingen 
 soon after his burial, and found at the head of the 
 tomb the fresh palm leaves and laurels woven into 
 the form of the Christian cross. Lotze's philosophy 
 
ADVANCED THOUGHT IN GERMANY. 85 
 
 sees in the wide field of human observation tliree 
 things, a world of facts, a world of laws, a world of 
 wortlis. By the latter is meant the standards of 
 value, aesthetic and moral, belonging to the various 
 objects of the universe. These three departments 
 are not separable in reality, but only in thought. 
 Lotze insists that self-evident truth requires us to 
 hold, that facts are the field in which, and laws the 
 method by which, the standards of sesthetic and 
 naoral worth in the universe are established and 
 maintained. He insists, in opposition to all panthe- 
 istic and materialistic systems, that such a union 
 can become intelligible only through the idea of a 
 Personal Deity, who, in the creation of the world, 
 has voluntarily chosen certain forms and laws through 
 which the ends of his work are gained. Our rela- 
 tions to this Omnipotent and Omnipresent Being are 
 made known to us through his voice in tlie conscience. 
 The highest philosophy of our age is on its knees be- 
 fore a Personal God. 
 
III. 
 
 DELITZSCH ON THE NEW CRITICISM OF 
 THE OLD TESTAMENT. 
 
 WITH A PRELUDE ON 
 
 THE FUTURE OF CIVIL SERVICE REFORM. 
 
 THE ONE HUNDRED AND FIFTY-THIRD LECTURE IN THE 
 
 BOSTON MONDAY LECTURESHIP, DELIVERED IN 
 
 TREMONT TEMPLE, JANUARY 22, 1883. 
 
" Men in office have beg-un to think themselves mere agents and 
 servants of the appoiutiug power. I am for staying the furtlier con- 
 tagion of this plague." — Daniel Webster. 
 
 "One third of the working hours of Senators and Representatives 
 is hardly sufficient to meet the demands made upon them in reference 
 to appointments to office. The present system impairs the efficiency 
 of the legislators. It degrades the civil service. It repels those high 
 and manly qualities which are so necessary to a pure and efficient 
 administration. It debauches the public mind by holding up public 
 office as the reward of mere party zeal. To reform this service is 
 one of the highest and most imperative duties of statesmanship." — 
 James A. Garfield, Atlantic Monthly, July, 1877. 
 
 " The burning question of the age is not, What does the Bible 
 teach ? It is one yet more radical and fundamental, What is the 
 Bible ? " — Professor W. Henry Green. 
 
 " Of this I am sure at the outset, that the Bible does speak to the 
 heart of man in words that can only come from God. No historical 
 research can deprive me of this couviction, or make less precious the 
 Divine utterances that speak straight to the heart." — W.Robert- 
 son Smith. 
 
PRELUDE III. 
 
 THE FUTURE OF CIVIL SERVICE REFORM. 
 
 Civil Service Reform in the United States lias 
 succeeded, as yet, only on paper, except in the city 
 of Brooklyn. In that municipality twelve aldermen 
 were lately put in jail for contempt of court. A 
 mayor has been elected who is conducting the local 
 government on business principles. He has unusu- 
 ally large power for a city executive, and is held to 
 a marvellously close responsibility. Brookljm is thus 
 attempting, at this moment, to solve a problem of 
 really world-wide interest. 
 
 What reply are we to make to the sneer of aris- 
 tocratic circles in England, in Germany, in India, 
 and of conservative leaders in Australia, to the effect 
 that universal suffrage always fails to secure good 
 government in great cities? A fifth of the popula- 
 tion of the American Union now lives in cities of 
 eight thousand or more inhabitants. In Australia 
 the suffrage has been made broad. Nearly a quar- 
 ter of the population lives in cities. In Sydney, and 
 especially in Melbourne, almost precisely the difficul- 
 ties which the United States have had with corrupt 
 city officials are becoming very common, filling the 
 newspaper discussions and awakening the anxiety of 
 patriots of every political creed. 
 
90 OCCIDENT. 
 
 Let the whole world be the background of all our 
 discussions of our free institutions ; for the whole 
 world is watching our successes and defeats. Re- 
 member that, if we succeed in putting our civil 
 service on a basis that will secure at once efficiency 
 and honesty, we shall be removing the chief reproach 
 brought against our institutions by their enemies 
 abroad. At no time have I felt more humiliated in 
 the presence of foreign critics than when I have 
 attempted to stand on the ground of our municipal, 
 state, and national civil service, and show that its 
 frequent corruption is a disease of the surface, and 
 not of the vitals. 
 
 I most thoroughly believe that we are as honest a 
 people as there is on the face of the earth ; but, in 
 the matter of civil service we are more tempted 
 than any other people. In eighty-two years our pop- 
 ulation has increased from 3,000,000 to 53,000,000. 
 As late as 1801 there were less than 1,000 civil 
 service officers in the whole country ; now there ai*e 
 more than 100,000. We had then 69 custom-houses, 
 and now have 135. Our ministers to foreign coun- 
 tries were then 4, and our consuls 63 ; now the min- 
 isters are 33, and the consuls 728. Then we had 906 
 post-offices ; now we have 44,848. The Republican 
 party has at its disposal 110,000 appointive officers. 
 George Washington could know something definite 
 as to the fitness of all the men he appointed to the 
 civil service ; but it is not in the physical or mental 
 power of any one man, nor of any ten men, now to 
 sift the army of applicants for employment under 
 government, and dispense its enormous patronage m- 
 
THE FUTUEE OF CIVIL SEE VICE EEFOEM. 91 
 
 telligently. We must not expect to tie with mere 
 paper twine a grab-bag as wide as the continent, 
 and containing a constantly increasing income, now 
 amounting to 1400,000,000 annually. 
 
 The civil service bill, wdiich has just become a 
 law, will be opposed by scores of men who voted for 
 it. The question put to a new-comer in society in 
 Boston is, as you all know, Have you ever written a 
 book? In New York, How much are you worth? 
 In Chicago, How are you getting on ? In San Fran- 
 cisco, Who owns you, — the railway monopoly or the 
 sand-lots? But in Washington the question is. Are 
 you likely to be reelected ? [Laughter and applause.] 
 Now, the people have spoken on the subject of civil 
 service reform ; and, for fear of losing a reelection, 
 many a congressman has recorded himself on the 
 side of this reform, when, as I believe, he will not be 
 found to fight very heartily for it at the polls or in 
 caucuses. 
 
 What is the spoils system ? It is the application 
 to politics of the old style of marshalling armies in 
 the mediaeval age. The army was to be inspired by 
 the hope of plunder. Loot ! Booty ! These were 
 the watchwords of attacking battalions when a city 
 was to be sacked. A secret conclave, a single chief- 
 tain, gave orders for the whole army, and the rally- 
 ing cry of the soldiers was booty. Aaron Burr was 
 the first man to apply to politics in this country the 
 military system of the mediaeval age. Spoils ! Loot ! 
 Booty ! These are to be the inspiration of attacking 
 columns in political warfare. Spoils to the victors ! 
 This was to keep up the esprit de corps of great po- 
 
92 OCCIDENT. 
 
 litlcal organizations. And just as in an army a few 
 men give the law to the whole mass of soldiers, so 
 a secret conclave, or a single chieftain, according to 
 Aaron Burr's S3'stem, was to rule the whole army of 
 tliose Avho had the franchise. As the supreme crime 
 in the soldier was bolting, or desertion, as it is 
 called in military affairs, so the supreme crime in 
 the voter was to be bolting or desertion from the line 
 of effort prescribed by the chieftain. This is the 
 spoils system, that had its first application to our 
 politics by the subtle, sensual, almost devilish soul 
 of Aaron Burr, who had no confidence shown him 
 either by George Washington or Napoleon Bona- 
 parte, as much as he tried to gain the good- will of 
 each of these shrewd judges of human nature. Mar- 
 tin Van Buren approved and extended this scheme. 
 Jackson was the apt pupil both of Aaron Burr and 
 Martin Van Buren. 
 
 What I insist on is that booty, loot, has become 
 of colossal proportions in this Republic. You have 
 by this civil service bill less than thirty thousand 
 of our officers appointed after examination. All the 
 rest is booty yet ; all the rest, under the provisions 
 of this bill, can be changed whenever parties are 
 changed. England changes only about thirty men 
 when she changes parties. Out of an hundred and 
 ten thousand officers, eighty thousand, including all 
 on whose appointment a vote of the national Senate 
 is necessary, are not reached by this enactment. 
 Very soon there will be one hundred thousand to be 
 changed, even if this bill is carried out. Our popu- 
 lation is doubling every twenty-five or thirty years. 
 
THE FUTURE OF CIVIL SERVICE REFORM. 93 
 
 We might have that law fairly executed, and yet 
 change two hundred or four hundred thousand offi- 
 cers every time we change parties at Washington. 
 The Republic will not safely bear this strain. 
 
 I do not assail the new civil service law as any- 
 thing else than the best that could be carried through 
 Congress at the present time. It is an educative 
 measure. It is a moderate, wise enactment, under 
 the present circumstances. I greatly reverence the 
 wisdom of the chief promoters of this bill, especially 
 of the man who drew the larger part of it, the Hon. 
 Dorman B. Eaton, and of the Senator who added the 
 section against political assessments, — General Haw- 
 ley, of Connecticut. [Applause.] They are likely 
 to be remembered in generations to come as foremost 
 friends of one of the most important reforms of our 
 vexed day. These men are, no doubt, profoundly 
 shrewd in driving the thin end of the wedge first, 
 and not attempting to force the thickness of reform 
 at once into the gnarled oak of popular and partisan 
 prejudice. 
 
 But I think it high time to raise a note of alarm, 
 — a note of predictive warning, at least, — that, even 
 if its provisions could be carried out in good faith, 
 the new civil service law would not close the grab- 
 bag of partisan spoils. It leaves open more than two 
 thirds of the entrance into that continental basket of 
 the treasury. We must expect that the size and fat- 
 ness of these spoils will continue to be a temptation 
 to greed and fraud. Caesar, Antony, and Lepidus 
 never had $400,000,000 to dispose of annually. 
 
 But who expects that the new law will be carried 
 
94 OCCIDENT. 
 
 out in good faitli by the Democrats if they come to 
 power, or by the ReiDublicans in case they should suc- 
 ceed the Democrats, unless the people rise and thun- 
 der in its favor continually. We had a civil service 
 commission appointed, not many years ago, and we 
 had high hopes about what it was to do ; but Con- 
 gress starved it to death. It is a significant whisper 
 at Washington that more than a score of politicians 
 who voted for that bill are known to be resolved to 
 work for its defeat as a law. On the day when that 
 bill passed the House of Representatives it was my 
 privilege to be in the national Capitol, and I put the 
 question right and left, " What will be the fate of 
 the Civil Service Reform Bill the Senate has sent to 
 tlie House ? " " It cannot pass. There is no hope 
 of its passing. Even if it should pass, it would be so 
 changed that you would not know the bill." But it 
 did pass by an overwhelming majority of three to 
 one. That vote is, probably, the most auspicious 
 event in our history since the overthrow of the Re- 
 bellion and the resumption of specie currency ; but I 
 would have you look beyond it. 
 
 The political managers of the country are yet a 
 close league. The Tammany Halls, the Albany Re- 
 gencies, under other names and under the old ones, 
 are yet active. There is thus far no serious attempt 
 made to apply civil service reform to state and mu- 
 nicipal affairs. There are large and dangerous loop- 
 holes in this new enactment. Suffice it to say, many 
 a man who voted for it is now whispering, "We will 
 drive a coach and four through it." Now I wish the 
 people to put a strong hand on the reins of any coach 
 
THE FUTURE OF CIVIL SERVICE REFORM. 95 
 
 and four that seeks to drive through this law [ap- 
 plause], and show them that such audacity is not 
 profitable. 
 
 The last elections were, apparently, a triumph of 
 the people over party. They were a blow of the se- 
 rious masses of citizens against the political machine. 
 They were an assertion of the independence of the 
 people over political dictation and secret conclaves. 
 They were a proclamation of the sense of the people 
 that state affairs should not be under national con- 
 trol, and city affairs not under state control. We 
 have entered, apparently, upon a new era of inde- 
 pendent politics. Thank God, it has been proved 
 that only independent and Sunday-school politics are 
 good for anything through a course of four years ! 
 [Applause.] 
 
 This bill contains four great words, — examina- 
 tion, probation, promotion, prohibition : examination 
 of all candidates for place in the civil service ; the 
 appointment of men from the list of those who have 
 successfully passed this examination ; promotion for 
 merit ; probation before an absolute appointment 
 is made ; and prohibition of political assessments. 
 These are the four great ideas of this bill, unless I 
 should mention as a great idea — it is so novel — that 
 no man shall be employed in the public service who 
 uses intoxicating liquors to excess. [Applause.] 
 Thank Heaven, that provision is a part of this law ! 
 [Applause.] But the people must stand unflinch- 
 ingly by each one of these great words ; otherwise 
 they will turn out to be but thin air. Over and over 
 we have been cheated in the promise or the hope of 
 
96 OCCIDENT. 
 
 civil service reform; and, unless the people thun- 
 der at the polls repeatedly, the certainty is that many 
 a coach and four will make sport of the barriers now 
 expected to shut out from our national politics a dan- 
 gerously partisan use of patronage. 
 
 What more, then, ought the friends of civil ser- 
 vice reform to do ? 
 
 1. Maintain the organization of civil service leagues 
 throughout the country to w^atch the execution of the 
 law just enacted. 
 
 2. Distribute literature to keep before the people 
 the great facts as to the reform. 
 
 3. Prepare defeat at the polls for all opponents of 
 the new law. 
 
 4. Broaden that law gradually so as to embrace 
 consular appointments and the majority of all the 
 civil service offices. 
 
 5. Extend the operation of civil service examina- 
 tion, probation for final appointment, promotion for 
 merit, and prohibition of political assessments to 
 state governments. 
 
 6. Extend the same to the whole sphere of munic- 
 ipal governments. 
 
 Our example will tell to the very ends of the earth 
 in the high matter of the leadership of hermit nations 
 that are now reforming themselves, and we shall 
 be imitated oftener than England will be, provided 
 we show only that a broad suffrage can govern thor- 
 oughly well our great cities and a colossal civil ser- 
 vice. The eyes of civilized nations throughout the 
 world are on America. There is much more likeli- 
 hood that, in the reforms of the future, England will 
 
THE FUTURE OF CIVIL SERVICE REFORM. 97 
 
 approach ns tlian that we shall approach her. The 
 topic of civil service reform ought to be discussed, 
 not merely in its municipal and state and national 
 relations, but in its international. I would have 
 young men who are friends of reform quote often to 
 themselves Edmund Burke's adjuration : *•' Sursum 
 cor da ! Lift up your hearts ! " Act as patriots to- 
 ward cities and states and nations, and the whole 
 world. The cause which seeks to promote a pure 
 civil service in the foremost Republic of all time is 
 a hope of all humanity ; for at the bottom of every 
 serious soul on the globe is the prayer that govern- 
 ments of the people, for the people, and by the peo- 
 ple may not perish from the earth. [Applause.] 
 7 
 
LECTURE III. 
 
 DBLITZSCH ON THE NEW CRITICISM OF THE OLD 
 TESTAMENT. 
 
 The Scriptures of tlie Old Testament were tlie 
 Bible of our Lord and Saviour himself. Whoever 
 applies to them the microscope and scalpel of mod- 
 ern criticism seems to be half profane. We must not 
 blame average Christians for feeling a shudder pass 
 through their souls as they see the Old Testament 
 laid on the dissecting table, and treated with all 
 the coolness with which a corpse is handled under 
 the knives of a surgeon. Eighteen centuries of vic- 
 torious Christian discussion prove, however, that 
 there is nothing permanently unsafe in the applica- 
 tion of knives and microscopes to all themes, how- 
 ever sacred. Shut the door on inquiry, and doubt 
 always comes in at the window. Let investigation 
 proceed; let the Old Testament be examined as 
 thoroughly as the New has been ; let theories of de- 
 velopment be applied to it as they have been to the 
 New. Very probably the result on the field of Old 
 Testament criticism will be what it notoriously has 
 been on that of the New, — that attack will lead to 
 reply, and the serious efforts of infidels occasion yet 
 more serious efforts of Christians ; and so, while 
 knowledge is enlarged, impregnable fortifications will 
 
DELITZSCH ON THE OLD TESTAMENT. 99 
 
 rise on ground where, hitherto, there has been an in- 
 sufficient defence. 
 
 What position does the advanced thouglit of Ger- 
 many take concerning the new criticism of the Old 
 Testament ? 
 
 There are three schools of Old Testament criti- 
 cism in Europe. On the extreme right is a man like 
 Keil, well known to all scholars as the joint author 
 with Delitzsch of probably the best series of com- 
 mentaries on the Old Testament. He is an extreme 
 conservative ; his orthodoxy we should call that of 
 the old school. In the middle stands Delitzsch, a 
 conservative progressive, or a progressive conserva- 
 tive. On the extreme left you have men like Well- 
 hausen and Kuenen. Old school, new school, raw 
 school ! These are accurate designations of the par- 
 ties usually found in the front of advancing discuS' 
 sion. The new departure which I have been discus- 
 sing seems to me to be rather more than new school ; 
 it is very nearly raw school. I belong to the new 
 school ; but Heaven forbid that I should join the raw 
 school ! 
 
 Wellhausen and Kuenen I have heard spoken of 
 with disrespect by nearly every scholar with whom I 
 conversed in Germany. I must not name my au- 
 thority ; but I went one day to a great commentator 
 of the University of Bonn, — a man whose name is 
 known throughout the world, — and I said to him, 
 "What do you think of Wellhausen?" "A most 
 pestilent critic; a man who is misleading the theo- 
 logical students of Germany ; not at all a representa- 
 tive of our best scholarship ; a person with a beau- 
 
100 OCCIDENT. 
 
 tifiil style, attractive in Lis manner of presenting his 
 themes, but usually without substance in his critical 
 analysis." 
 
 Walking along the bank of the Rhine with a Ger- 
 man professor, whose name is known throughout 
 Christendom, and not seeking nor expecting any 
 such disclosure, I was told that it is believed, that 
 more than a few theological pupils in Holland are 
 immoral men. Nobody pretends to doubt that in 
 some of the theological schools of the Netherlands, 
 and especially in the hall at the head of which 
 Kuenen stands, morality is not indispensable to mem- 
 bership of a theological class. On a topic like this 
 only a whisper can be uttered. I said to my infor- 
 mant, " If the facts were known in the United 
 States that theological students in certain schools 
 are believed on credible evidence to be immoral men, 
 we should no more take our theology from that style 
 of schools than we should take our drinking waters 
 from these gutters." There is not a little of theo- 
 logical discussion in Europe conducted by immoral 
 men. It is a fact that students sometimes come out 
 of semi - rationalistic theological courses in France 
 and Holland with the filth of the pit upon them, and 
 go into state churclies as preachers, or into certain 
 universities as professors ; and, when books are pub- 
 lished by them, we must, forsooth, sit down and pick 
 them to pieces, and study them with painstaking 
 candor ; for, if we do not, liberalism will criticise us 
 for narrowness. Let us send forth from America a 
 breath of New England moral dignity to sweep out 
 of sight all theology that does not come from a pure 
 heart as well as a clear head I 
 
DELITZSCH ON THE OLD TESTAMENT. 101 
 
 Wellhausen, who was lately a professor of theology 
 in Greifswald, is now a member of the philosophical 
 faculty at Halle. He lately had but five hearers 
 there ; and it is said to be exceedingly difficult for a 
 stranger to find the hall in which he lectures. Ger- 
 many has not asked for the second part of his famous 
 book on the History of Israel. Only the first part 
 has been published, and that is fragmentary in struc- 
 ture. He has just announced that he does not intend 
 to issue the second part for many years to come, and 
 that there will not be soon any new edition of the 
 old part now out of print. Does that look as if Ger- 
 many were perishing to know Wellhausen's opinion 
 on the Old Testament ? I once had opportunity to 
 ask Robertson Smith, in a parlor in Aberdeen, " How 
 would you prove the supernatural origin of the Dec- 
 alogue ? " His answer was : " You cannot prove it to 
 a man who is not inclined to admit it." Whereupon 
 I said, " What do 3-ou think of Wellhausen's theories 
 concerning the Old Testament ? " "I do not adopt 
 them all. I make strenuous objection to many of 
 them ; but I believe Wellhausen knows more of the 
 Old Testament than any other man in Germany." 
 Delitzsch, on the other hand, says that Wellhausen 
 pleases young scholars, but not mature ones. 
 
 Let me turn from the raw school, and also from the 
 old school, to that middle position which, I believe, 
 is the safest. Let us hear what men like Delitzsch 
 say in answer to the question. How are we to meet 
 the new criticism of the Old Testament ? This preg- 
 nant inquiry I am able to answer in Professor De- 
 litzsch' s own words. It will always be a keen de- 
 
102 OCCIDENT. 
 
 light to me to recall in memory an evening at Leip- 
 sic, when I heard this great Old Testament scholar 
 read eight propositions, before an English gathering 
 of students, and expand them to an hour and a quar- 
 ter in vivid, idiomatic English speech. I now hold 
 in my hand Delitzsch's autograph copy of these eight 
 theses. They seem to me to be altogether the most 
 authoritative and weighty words that have recently 
 been uttered on Old Testament criticism, and not to 
 be surpassed in value by anything their author has 
 wi'itten elsewhere in space as small as these occupy. 
 I had his permission to publish them, and I shall 
 venture to read them, as they are brief and exceed- 
 ingly pointed. Here, then, is the platform on which 
 the evangelical conservative and progressive new 
 criticism of the Old Testament stands, and I con- 
 fess that it is a position to which I should be glad to 
 bring the whole Christian Church. Professor De- 
 litzsch says : — 
 
 1. "The historical criticism of the Old Testament Scrip- 
 tures, as practised by Kuenen and others, starts from the 
 dogmatic presupposition of the anti-superiiaturalistic view 
 of the world. This criticism denies miracle, denies proph- 
 ecy, denies revelation. Employing these words, it joins 
 with them philosophical, not biblical, conceptions. The re- 
 sults of this criticism are, in the main points, foregone con- 
 clusions, and its presuppositions are ready for use in ad- 
 vance of any investigation." 
 
 Anti-supernaturalism is the loadstone that throws 
 every compass on the ship of this new criticism out 
 of its natural position. The Old Testament must be 
 so manipulated as to show that nothing miraculous 
 
DELITZSCH ON THE OLD TESTAMENT. 103 
 
 lies behind its accounts of the supernatural. In or- 
 der to prove that no prophecies were ever fulfilled, 
 the date of many prophets must be brought down be- 
 yond that which has been assigned to them for ages 
 by the best scholarship. The Decalogue could not 
 have been proclaimed on Sinai among thunders ; and 
 so we must suppose, says Wellhausen, that all that is 
 said in the Book of Exodus about thunders of Sinai 
 is a fiction, a piece of rhetoric invented many genera- 
 tions after the day of Moses to give impressiveness 
 to the moral law. 
 
 2. " On the contrary, our historical criticism starts from 
 an idea of God from which the possibiUty of miracle follows. 
 Confessing the resurrection of Christ, it confesses the real- 
 ity of a central miracle to which the other miracles of re- 
 demptive history refer, as to the sun its satellites. In view 
 of the indisputable harmony of the Old Testament predic- 
 tion and the New Testament fulfilment, it confesses the 
 reality of prophecy. In consequence of the self-knowledge 
 and the recognition of God which Christianity affords, it 
 confesses the reality of revelation. 
 
 3. " We reject, a priori, all results of criticism which abol- 
 ish the Old Testament premises of Christianity as the religion 
 of redemption. The second and third chapters of Genesis 
 are of greater weight than the entire Pentateuch. In this 
 history of man's temptation and fall, and of God's prepara- 
 tions for the reformation of men through judgment and strug- 
 gles, it may be that facts and the dress of the facts — that is, 
 the forms of representation in which they are clothed — are 
 to be distinguished from each other ; but, with the substantial 
 reality of this history, the religion of redemption stands or 
 falls. The historical unity of the origin of mankind is one 
 of the indispensable presuppositions of Christianity, which, 
 
104 OCCIDENT. 
 
 without it, could be the religion of the most perfect morals, 
 but not the religion of tlie redemption of mankind. 
 
 4. "Those portions of the contents of the Pentateuch 
 which belong to the substance of Christian faith are inde- 
 pendent of the results of critical analysis. For that the 
 people of Israel, after their miraculous deliverance from 
 Kiryptian slavery, received the law by God's miraculous 
 revelation in the Mount of Sinai, and that Moses was the 
 mediator both of Israel'e deliverance and of the Divine leg- 
 islation, is confirmed by the unanimous testimony of all the 
 writers who participated in the codification of the Penta- 
 teuch ; by the Song of Deborah (Judges v.), and by the 
 proi)hets of the eighth century, as Amos il. 10 ; Hosea, xii. 
 13; Micah vi. 4, and vii. 15. The religious tone and sub- 
 stance of such authentic Psalms of David as Psalms viii., 
 xiv., xvi., are quite inexplicable without the priority of the 
 revealed law which David praises in Psalm xix. 
 
 5. " The oldest constituent part of the law is the Dec- 
 alogue, and the Book of the Covenant (Ex. xx., xxiii.), the 
 overture of which is the Decalogue. In Deuteronomy, 
 Moses repeats the Decalogue freely, and melts it in the 
 current of his testamentary admonitions. In the Pentateuch 
 there is no part claiming, according to its own testimony, to 
 be written by Moses himself, which may not be shown to go 
 back substantially to Moses' own hand. The proper stylo of 
 Moses is the original of that form of style which is called 
 Jehovistic and Deuteronomic. 
 
 6. " It is true that many, or, at least, four hands partici- 
 pated in the codification of the Pentateuchal history and 
 k^gislation. But what the modern critics say regarding the 
 ages of these writers is quite uncertain. In general, the 
 results reached by these critics are by no means as unques- 
 tionable as they [)retend to be. It would be unfortunate if 
 the faith of the Church — that is, our historical certainty 
 
DELITZSCH ON THE OLD TESTAMENT. 105 
 
 of the fundamental facts of redemptive history, were de- 
 pendent on these critical results. Many of the former re- 
 sults of the critical school are now out of fashion ; its pres- 
 ent results often contradict each other. In reality, we 
 know little, and imagine that we know much. 
 
 7. "It is unjustifiable to obtrude these modern critical 
 results upon the Church, or to draw those who are not theo- 
 logians into the labyrinth of Pentateuchal analysis. With- 
 out knowledge of the original Hebrew, an independent judg- 
 ment about these questions is quite impossible. Indeed, 
 Wellliausen's sagacity is as great as his frivolity. Young 
 scholars, but not mature ones, are fascinated by him. There 
 are elements of truth in the new phase of the Old Testa- 
 ment criticism ; but the procedure of sifting has scarcely 
 begun. 
 
 8. " It is true that the Mosaic legislation had its history, 
 and that the codification of its parts was executed succes- 
 sively. But the reconstruction of this history is very diffi- 
 cult, and perhaps impossible. It is enough that the law has 
 the very character which the Epistle to the Hebrews de- 
 scribes. Our Lord is its end, and He has balanced the ac- 
 count book with his blood. Moses and his Elohists and 
 Jehovists are like shadows which disappear before the 
 Word which is made flesh." 
 
 Sucli is an authoritative statement of the position 
 of the foremost critic of the Old Testament in Ger- 
 many. I suppose no one would place any member of 
 the extreme left wing on as high a plane as Delitzsch 
 in the matter of learning, candor, and large experi- 
 ence in Old Testament criticism. You say Delitzsch 
 has not always exhibited entire candor. For in- 
 stance, his commentaries speak of Isaiah as if it were 
 all written by one author, while he is said to give his 
 
106 OCCIDENT. 
 
 classes authority to suppose that his opinion now is 
 that there Avas a Deutero-Isaiah. I have heard some 
 of Delitzsch's pupils criticise him for not making 
 changes in the stereotyped plates of his commentaries 
 issued some years ago ; but Delitzsch knows very 
 well that when he makes an important statement 
 in his class-room all specialists in his department 
 throughout Europe will promptly hear of it. He 
 knows he cannot put before his class his fresh opin- 
 ions without scholars throughout Christendom very 
 soon learning what they are. His newer views are 
 discussed in his articles in current theological maga- 
 zines. I think it unfair to accuse him of vacillation 
 or want of candor because he has not changed the 
 stereotyped plates of his works. In his maturest 
 years, he is a man of fresh spirit. He commands 
 naturally the enthusiastic loyalty of youth among 
 his students. Always abreast of the most advanced 
 of serious scholars on his themes, he is quite willing 
 to make changes in his opinions, if required by evi- 
 dence to do so, and all this is a ground of confidence 
 in him rather than the reverse. 
 
 In order that you may have fairly before you both 
 his concessions to the critics and the limitations he 
 puts on their theories I have endeavored to sum- 
 marize, in four propositions, the essential points of 
 difference between Delitzsch and the left wine of 
 critics of the Old Testament. 
 
 1. The Pentateuch has been correctly analyzed 
 into the work of at least four different hands; but 
 what the modern critics say as to the age of the dif- 
 ferent documents composing it is quite uncertain. 
 
DELITZSCH ON THE OLD TESTAMENT. 107 
 
 2. The so-called higher criticism has, perhaps, 
 proved that many of the laAVS found in the Pen- 
 tateuch arose gradually, according to the needs of 
 the people ; and it is certain that Ezra, about B. c. 
 444, had a hand in their codification ; but it cannot 
 be admitted that the Priests' Code, including the 
 statements as to the giving of the law on Sinai, is 
 the work of the free invention of the latest date, 
 which takes on the artificial appearance of history. 
 
 3. The chronological order in which the documents 
 arose has probably been correctly described as, first 
 the Jehovistic, and next the Elohistic portions ; but 
 the law of Ezekiel xl.-xlviii. is not prior to the 
 Priests' Code of Exodus, as the critics maintain, but 
 subsequent to it. 
 
 4. There is a certain amount of real learning en- 
 listed on the side of the rationalistic criticism ; but 
 it is governed by foregone conclusions ; it is funda- 
 mentally anti - super n aturalistic ; and so its results 
 are arbitrary, and reached in advance of investiga- 
 tion. 
 
 Students of this subject should be referred to a se- 
 ries of very careful articles lately published by De- 
 litzsch in Luthardt's '' Zeitschrift," and largely trans- 
 lated by Professor Curtiss, of Chicago, in this country. 
 I can commend most conscientiously Professor Cur- 
 tiss's elaborate article in the " Presbyterian Review " 
 for October, 1882, on Delitzsch's position as to the 
 ncAV criticism of the Old Testament. (See, also, sev- 
 eral other highly valuable articles in the " Presby- 
 terian Review" and the "Biblotheca Sacra " for 1882 
 and 1883 on Old Testament Criticism, and most es- 
 
108 OCCIDENT. 
 
 pecially, Professor Green's *' Moses and the Propli- 
 ets.") 
 
 Professor Ciirtiss puts the whole complex matter 
 very vigorously and clearly before his readers in this 
 article ; and his opinions, as all scholars here know, 
 are sufficiently conservative on this topic. Professor 
 Curtiss is even more conservative than Delitzsch, 
 who has been his great master, and who, as I hap- 
 pen to know, is exceediugl}^ proud, as with justice 
 he may be, of the work of his American pupil. 
 
 If you will bear with me once for all, I will sum- 
 marize the position which, according to my judg- 
 ment, may now be safely taken as to the new criti- 
 cism of the Old Testament. 
 
 1. It is indisputable that the Pentateuch teaches 
 ethical monotheism and inculcates a pure spiritual 
 worship. 
 
 2. Even if it were shown that the documents com- 
 posing it were possessed in common by many of the 
 nations among Avhich the Hebrews had their origin, 
 the fact would remain incontrovertible, that these 
 populations were predominantly polytheistic and de- 
 voted to a corru23t form of worship. 
 
 3. The documents, therefore, must be supposed to 
 have been purified from polytheism and other false 
 doctrines, before they were made a part of the Pen- 
 tateuch ; and this cleansing of them, in a barbaric 
 age, from adulterate eleiv.ents which poison them in 
 their Chaldean and Babylonian form, is one proof of 
 their inspiration. 
 
 4. The inspiration of the Pentateuch in regard to 
 religious things would not be disproved by showing 
 
DELITZSCH ON THE OLD TESTAMENT. 109 
 
 that it was made up according to the documentary 
 theory of the critics. 
 
 5. The new criticism of the Old Testament raises 
 a question not as to the fact, but as to the manner, 
 of inspiration. This discussion does not, therefore, 
 touch fundamental points ; for the question as to the 
 manner of inspiration is not one between believers 
 and unbelievers, but between Christians themselves. 
 
 The churches differ in their theory as to the man- 
 ner of inspiration, although they agree as to the cer- 
 tainty of the fact. Do not think I underrate the 
 difference between a low and a high theory of inspi- 
 ration ; but a discussion as to the mere manner of 
 it is of almost infinitely less consequence than a dis- 
 cussion as to the fact ; and a discussion as to the fact 
 of inspiration is of far less consequence than a discus- 
 sion as to the fact of revelation. 
 
 6. The churches at large, therefore, need not be 
 drawn into the labyrinth of Old Testament criti- 
 cism ; for the practical issues involved in it do not 
 affect the chief matters of the Christian faith. 
 
 7. The theory that Ezra is the really responsible 
 author of the Pentateuch does not account for the 
 literature which is admitted to have existed before 
 Ezra's time, and which presupposes the existence of 
 the chief portions of the Mosaic law, and especially 
 of the Decalogue. Such literature is found in the 
 Song of Deborah (Judges v.), and in the writings 
 of the earlier prophets, such as Amos ii. 10 ; Hosea 
 xii. 13 ; Micah yi. 4 and vii. 15 ; and in Psalms viii., 
 xiv., xvi., xix., which are authentically ascribed to 
 David. The spiritual elevation of the Psalms im- 
 
110 OCCIDENT. 
 
 plies a training receiyed from a previously existing 
 Decalogue. 
 
 My friends, let this topic burst upon you like the 
 welling forth of a spring of crystalline water from 
 the mountain side ; and perhaps by sudden onset it 
 will master you, and give you peaceful convictions 
 in the midst of all the tumult of discussion. What 
 do we know about the Psalms ? Some of them were 
 not written by David ; but the most of them were. 
 They came into existence, large numbers of them, 
 before Ezra's time. Who can explain the Psalms, 
 without supposing a moral law like the Decalogue 
 going before them, and leading Israel to those heights 
 of spiritual experience which the poetry of David ex- 
 presses ? The world has not reached similar heights 
 since, except in a very few cases, in which Chris- 
 tianity has been the source of the elevation. What 
 accounts for the bursting into history of these Psalms 
 if you do not suppose a mighty spiritual experience 
 going before them in the history of Israel ? A law 
 awakening the soul to spiritual sensitiveness, and 
 making the writing of these Psalms possible, must 
 have existed for generations before their date. The 
 great Psalms, the oldest, are something that cannot 
 be explained at all, unless you suppose a great spirit- 
 ual training in the previous history of Israel. Da- 
 vid's Psalms presuppose the Decalogue, both psycho- 
 logically and historically. 
 
 8. The theory that Ezra is responsible for the 
 Pentateuch does not account for the figure and in- 
 fluence of Moses as delineated in the Old Testament 
 at large. 
 
DELITZSCH ON THE OLD TESTAMENT. Ill 
 
 Anti - siipernaturalistic critics attacked the New 
 Testament; but what they could not explain was 
 the figure of the Apostle Paul moving through the 
 first century, and founding churches from side to side 
 of the Roman Empire, and filling them with a faith 
 and life which lifted heathenism off its hinges and 
 turned the course of the dolorous and accursed ages 
 into new channels. What they could not explain 
 was the character of our Lord in the New Testa- 
 ment literature. There it stands, and, as I heard 
 Professor Peabody, of Harvard University, say, the 
 starting forth on the historic canvas of such a pic- 
 ture as that, under the fingers of such unskilled 
 limners as the fishermen of Galilee, is proof of its 
 historical reality ; and its historical reality is proof 
 of its divinity. 
 
 Just so the new criticism of the Old Testament 
 is disturbed by the presence of the colossal historic 
 figure which we call Moses. There is the picture 
 in the Old Testament writings. It cannot be elimi- 
 nated from them. It is a consistent painting of char- 
 acter. There must have been a cause bringing that 
 painting into existence. If the Pentateuch is a piece 
 of scrap work, if it was patched together by this 
 editor and that, and did not take its present final 
 form until the time of Ezra, how are you to account 
 for the reverence shown for the memory of Moses in 
 the earliest Psalms ? How are you to account for 
 the zeal of the early prophets before the period of the 
 exile ? How are you to account for the reverence of 
 all ages subsequent to Moses for his historic character 
 as described in the Pentateuch? Moses is utterly 
 
112 OCCIDENT. 
 
 inexplicable ; tliis picture of liim in tlie Old Testa- 
 ment writings is without adequate cause, on the sup- 
 position that he is simply a figure which the bits of 
 colored glass in the kaleidoscope of fragmentary doc- 
 uments have formed by accident, as pious fiction has 
 turned them over and over. The kaleidoscopic ex- 
 planation of the origin of the picture of the charac- 
 ter of ]Moses is utterly unscientific. Nothing but anti- 
 supernaturalistic prejudice can make the so-called 
 critical school appear in this matter as anything 
 other than a merely and most arbitrarily conjectural 
 school. 
 
 9. The extreme of the left wing of the conjectu- 
 ral school reduces a great part of the history of the 
 Pentateuch to pious fiction, the composition of which 
 cannot be made consistent with common honesty or 
 common sense. 
 
 Wellhausen has this atrocious passage in his article 
 on Israel in the ''Encyclopaedia Britannica:" "The 
 giving of the law at Sinai has only a formal, not 
 to say a dramatic significance. It is the product of 
 the poetic necessity for such a representation of the 
 manner in which the people was constituted Jeho- 
 vah's people as should appear directly and graph- 
 ically to the imagination. Only so can we justly 
 interpret these expressions according to which Jeho- 
 vah with his own mouth thundered the Ten Com- 
 mandments down from the mountain to the people 
 below, and afterward, for forty days, held a confiden- 
 tial conference with Moses alone on the summit. 
 For the sake of producing a solemn and vivid im- 
 pression, that is represented as having taken place in 
 
DELITZSCH ON THE OLD TESTAMENT. 113 
 
 a single tlirilling moment, which, in reality, occurred 
 slowly and almost unobserved." 
 
 10. The theory here opposed is inconsistent with 
 the representations of the New Testament that Moses 
 was the author of the law. The supernatural origin 
 of the Mosaic legislation, and especially of the Dec- 
 alogue, is affirmed by our Lord himself. 
 
 What was the opinion of our Lord and Saviour 
 concerning the Old Testament ? His opinion ought 
 to be ours. I know that careless men have sometimes 
 quoted our Lord's sayings concerning the Psalms to 
 prove that all the Psalms were written by David. 
 That would be an unwarranted use of his language. 
 So I believe we cannot prove from his language that 
 the whole account of Moses was written by Moses ; 
 for it contains the account of his death, and he could 
 not have written that. Any theory of the Old Tes- 
 tament inconsistent with the Divine inculcation of 
 our Lord himself must be pronounced unhistoric and 
 unscientific, as it is surely antibiblical. Moses is 
 named eighty times in the New Testament, and, 
 among these, twenty-four times as the author, and 
 fifteen times as the writer, of the whole or a part of 
 the law. (See " British and Foreign Evangelical Re- 
 view," No. ciii. p. 113.) 
 
 11. The central historical error of the rationalistic 
 critics is in supposing that the non-execution of a law 
 proves its non-existence. 
 
 Luther led the Reformation ; and, as has been sug- 
 gested by many a disputant on this theme, it would 
 be easy, on the principles of the new school, to prove 
 that Luther wrote the New Testament. Ezra wrote 
 
114 OCCIDENT. 
 
 the Pentateuch, forsooth ! The chief of the laws in 
 the Pentateuch did not exist in ages when we have 
 no proof of their observance ! Then we may, per- 
 haps, prove that Luther wrote the Epistle to the 
 Romans, and especially the one to the Galatians, 
 which was his chief weapon in the time of the Ref- 
 ormation. The New Testament seems to have been 
 forgotten in the Dark Ages for a long while ; and, if 
 the non-observance of a law proves its non-existence, 
 then the New Testament was not in existence in the 
 Dark Ages, or at least large portions of it were not. 
 
 12. Many questions as to the structure of the Old 
 Testament writings cannot be settled until our knowl- 
 edge of Assyriology, and especially of Egyptology, 
 has progressed further. They must await the ad- 
 vance of historical and archaeological science, and 
 should not be answered on exegetical grounds alone. 
 
 Professor Lenormant, author of a recent book en- 
 titled " The Beginnings of History," is a devout Cath- 
 olic, but he is at the same time a thorough scholar 
 in archaeology. He holds that the day has not come 
 yet for a final criticism of the Old Testament ; and 
 well may he do so Avhen our theories are every year 
 being revolutionized as to secular history by the un- 
 covering of ancient cities. The general progress of 
 arclueological knowledge has caused again and again 
 a revision of old positions. As we study Babylon 
 and Chaldea at large, as we study Egypt, we are 
 likely to obtain information that will make archseo- 
 logical science possible on Old Testament grounds. 
 It was only yesterday, as it seems to me, that I was 
 standing in the Boulak Museum in Cairo, looking 
 
DELITZSCH ON THE OLD TESTAMENT. 115 
 
 into tlie face of a mummy, said to be that of the king 
 that oppressed the children of Israel in ancient Egypt, 
 It is only yesterday, as it were, scholars began to feel 
 sure that there are relics yet left in Egypt that may 
 illuminate the period of the Exodus. It is only yes- 
 terday that we obtained possession of what is now 
 called the Chaldean account of the Deluge. What is 
 the tendency of all these discoveries ? Herodotus 
 used to be sneered at as untrustworthy ; but no man 
 sneers at him to-day. The general result of the 
 progress of archaeological knowledge in Egyptology 
 and Assyriology has been to substantiate the grand 
 facts of the Old Testament history. This tendency 
 is so striking that we may stand upon archaeology in 
 its present state in making our reply to the extreme 
 left of the new criticism of the Old Testament. Pro- 
 fessor Lenormant admits that the Pentateuch may 
 have been made up by a combination of documents ; 
 but he finds proof of its inspiration in the purifica- 
 tion of these documents from polytheism and all in- 
 culcations of idolatry and other false doctrines. He 
 sees in the winnoAving of these books proof that God 
 was behind their composition. 
 
 There is a bell in the Cathedral of Cologne made 
 by the melting together of French cannon. It would 
 be a very difficult task indeed to analyze that bell 
 and determine whence the cannon came. Something 
 like this, however, is the task before those who adopt 
 the extreme theories of the rationalistic critics of the 
 Pentateuch. In the minute literary traits of this 
 series of documents, it must be supposed possible to 
 find the lost dates of their origin, of their combina- 
 
116 OCCIDENT. 
 
 tion, and of subsequent editorial revisions. But what 
 if this vague and fanciful search were successful? 
 Even if it be granted that documents draw^n from 
 many polytheistic nations and ages were the original 
 constituents of the Pentateuch, we have not touched 
 the question as to the inspiration of the combined 
 mass at all. The mass is strangely purified from all 
 false doctrine. A divine fire has burned all adulter- 
 ate elements out of it, and fused the constituents in 
 a combination wholly new. Metallic fragments are 
 one set of objects ; melted together into a bell and 
 hung in a cathedral tower they are another object 
 altogether. Mere white dust is one thing ; com- 
 pacted into marble, in a vase, it has a ring, and is 
 quite another. The cannon, melted and hung aloft 
 in the form of a bell, are no longer cannon. They 
 are an inspired work. It is our privilege, indeed, to 
 learn all we can as to the composition of this bronze ; 
 but our highest business is to ring the bell in the 
 cathedral tower. The moral law and the ethical 
 monotheism of the Pentateuch have proved their re- 
 sonance as often as they have been rightly used age 
 after age. The Pentateuch, hung in the cathedral 
 tower of the world, has uttered God's voice ; and our 
 most pressing duty is to ring the bell loudly in the 
 heights of history, rather than to inquire, with idle 
 curiosity, how it originated by the melting together 
 of many fragments. 
 
IV. 
 
 PROFESSOR ZOLLNER'S VIEWS ON SPIR- 
 ITUALISM, 
 
 WITH A PRELUDE ON 
 
 THE VANGUARDS OF CHRISTIAN MISSIONS. 
 
 THE ONE HUNDRED AND FIFTY-FOURTH LECTURE IN THE 
 
 BOSTON MONDAY LECTURESHIP, DELIVERED IN 
 
 TREMONT TEMPLE, JANUARY 29, 1883, 
 
" Turn, turn, mv wheel. All life is brief ; 
 What now is bud will soon be leaf. 
 The Wind blows east, the Wind blows west ; 
 The blue eggs in the robin's nest 
 Will soon have wings and beak and breast." 
 
 LoNGFELLOAV, Kevamos. 
 
 " It is Christ who rules British India, and not the British Govern- 
 ment. It is not the British army that deserves any honor for con- 
 quering India. If unto any army appertains the honor of holding 
 India for P3ngland, that army is the army of Christian Missionaries. 
 Their devotion, their self-abnegation, their philanthropy, their love 
 of God, their attachment and allegiance to the truth, all these have 
 found and will continue to find a deep place in the gratitude of my 
 countrymen. They have brought unto us Christ." — Keshub Chun- 
 DEK Sex, Lectures in India, pp. 280, 281. 
 
 "Die Verniinftelei, dass Wunder jetzt nicht mehr nothig seien, 
 ist Aumassung urosserer Einsicht als ein Mensch sich wohl zutrauen 
 8oU." — Kant, Werke, ed. Rosenkranz, x, 100. 
 
 " Portentum ergo fit non contra naturam sed contra quam est nota 
 natura." — St. Augustine, De Civitate Dei, xxi. 8. 
 
PRELUDE IV. 
 
 THE YANGUARDS OF CHEISTIAN IVHSSIONS. 
 
 All that united Protestant Christendom together 
 gives annually for missions would not pay the liquor 
 bill of the United States for three days, nor that of 
 the British Islands for two. At the opening of the 
 century all Protestant Christendom expended only 
 $250,000 annually for missions. It expends to-day 
 $7,500,000 for that purpose. This is a large amount, 
 you think. It is a bagatelle. The dissipations of 
 Saratogas and Newports and Brightons would hardly 
 find this sum worth mentioning in the hugeness of 
 their expenses for self-gratification. The churches 
 are penurious toward missions. We pride ourselves 
 on having paid off great debts, and on having received 
 large legacies for missionary organizations. Possibly 
 we shall be, as Ernest Renan says, " an amusing cen- 
 tury to future centuries." One of the things that will 
 amuse our successors on this planet will undoubtedly 
 be our unwarranted self-complacency in this day of 
 small things in missions. In China there is now not i 
 an ordained missionary for a million people. In the 
 population accessible to the American Board there 
 is as yet only one missionary for some 700,000 in- 
 habitants. Modern Christendom has thrown one peb- 
 ble into the great ocean of missionary effort, and 
 
120 OCCIDENT. 
 
 stands vr'ith an amused childish conceit on the shore 
 of history watching the Avide ripples produced by that 
 pebble, and supposes that it is reforming the world. 
 Another century will sneer at us for our conceit and 
 our penuiiousness. 
 
 The pillar of fire, which is the supernatural van- 
 guard of Christian missions, is the biblical truth 
 that men are to be judged by the deeds done in the 
 body. Because I do not believe that we are to be 
 judged by the deeds done in any intermediate state, 
 I do believe in missions to all men in their present 
 state. Because I do not believe in probation after 
 death, I do believe in sending missions to all men 
 before their death. Whoever does not attain sim- 
 ilarity of feeling with God cannot be at peace in his 
 presence. In nominally Christian lands and in pa- 
 gan countries, there are millions of Avhom the cool 
 judgment of science must be that they are acquiring 
 a character dissimilar to that of God. They are 
 living in the love of what God hates, and in the 
 hate of what God loves. These postures of soul / 
 tend to become permanent. It is self-evident that, 
 without deliverance from the love of sin and the 
 guilt of it, there can be no salvation ; but, it is in- 
 disputable that uncounted multitudes of our race, 
 from not beholding God as He is revealed in the 
 gospels, are failing to obtain this double deliver- 
 ance. It is a truth of Scripture, as well as of ethical 
 science, that the blood of my brother may cleave to 
 my skirts if I have light which he needs vitally and 
 do not communicate it to him. All these facts are 
 visible in the coolest scientific view of the ethical 
 condition of the nations. 
 
THE VANGUAEDS OF CHRISTIAN MISSIONS. 121 
 
 It would not be necessary for me to open the 
 Scriptures to make myself zealous to advance mis- 
 sions, because the philanthropic attitude of mind is 
 enough to arouse the soul to this duty. There are 
 three hundred millions of women now on this planet 
 who have only the Buddhist hope of being born 
 again as men instead of toads or snakes. There are 
 eighty millions of women in Moslem harems. There 
 are myriads of men and Avomen and children grow- 
 ing up in the most degraded superstitions, and suf- 
 fering in mind, body, and estate, from inherited pa- 
 gan customs. In the name of mere philanthropy 
 and secular prudence, Christian missions ought to re- 
 ceive a support, immediate, abundant, permanent, un- 
 flinching. 
 
 After a tour around the globe, during which I met 
 personally more than two hundred missionaries, how 
 shall I summarize what to me, meditating often on 
 this theme in solitude and in company, by sea and 
 by land, appear to be the more important facts, ex- 
 hibiting our present duty toward Christian missions 
 throughout the world ? 
 
 1. In Bengal alone, out of a population of sixty- 
 three millions, there are, according to Dr. W. W. 
 Hunter, the government statistician of the Indian 
 Empire, ten millions who suffer hunger whenever the 
 harvest falls short, and thirteen millions who do not 
 know the feeling of a full stomach, except in the 
 mango season. (" England's Work in India," by 
 W. W. Hunter, LL. D., London, 1881, p. 78.) 
 
 Apparent poverty is not always real poverty in 
 Asia. Under the old East India Company there was 
 
122 OCCIDENT. 
 
 sent to Calcutta once a committee of judges, to make 
 investigations as to the execution of the queen's de- 
 sires in regard to civic affairs. One of the judges, as 
 he landed on the banks of the Hooghly, saw multi- 
 tudes of people, without shoes and stockings and 
 very thinly clad. He turned and said to his asso- 
 ciate : '' My brother, behold the sad effects of tyr- 
 anny. Before we have been conducting our investi- 
 gation six months, I hope these multitudes will all 
 be comfortably clad in shoes and stockings." Such a 
 misconception as this is ludicrous to the last degree. 
 Under the tropics poverty does not look as it does 
 with us. But, when you think of families in South- 
 ern India whose entire income is fifteen dollars a 
 year ; when you think of families in China who re- 
 gard themselves as ver}^ well off if they have sixty 
 dollars a year ; when you think of poor widows in 
 India and China subsisting on grains and roots, with 
 only a half dollar a month ; when you think what 
 any considerable failure of the harvest may do in 
 India and China, sending millions to death through 
 famine, you must perceive that poverty, in spite of 
 all the qualifications that are to be put upon our 
 ideas when transferred to the East, is one of the 
 kings of terror in the Orient. 
 
 2. In populations poverty stricken and often fam- 
 ished, the American Board of Commissioners for For- 
 eign Missions, almost alone among the missionary 
 managing bodies of the world, is insisting on large 
 or complete self-support by the native churches. 
 
 In Bombay, Calcutta, Madras, Canton, Fuhchau, 
 Shanghai, Kobe, Kioto, Tokio, and Yokohama, ten 
 
THE VANGUARDS OF CHRISTIAN MISSIONS. 123 
 
 representative cities of Asia, it was my fortune to 
 put to large gatherings of missionaries of all denom- 
 inations and nationalities a series of questions on the 
 religious condition of India, China, and Japan, and, 
 among them, this inquiry : " Ought native Christians 
 to be encouraged and instructed to give a tenth of 
 their income to the support of their churches ? " 
 With not half a dozen exceptions in at least a hun- 
 dred cases, missionaries outside the field of the Amer- 
 ican Board replied : " No, not yet ; " but missionaries 
 inside the field of the American Board said: " Yes ;" 
 and so did the foremost of their pupils and converts. 
 One evening in Bombay, the second city of the Brit- 
 ish Empire (for Bombay is now larger than Calcutta, 
 or than Glasgow or Liverpool), I was putting a series 
 of written questions to a company of missionaries 
 and civilians, and this question about self - support 
 was among the inquiries. Scotch and English mis- 
 sionaries, one after the other, rose and opposed such 
 a pressure as is brought to bear on native churches 
 by instructing them to give a tenth of their income 
 for the support of their pastor ; but, finally, uprose a 
 converted Brahmin from out of the field of the Amer- 
 ican Board, and, in the most incisive, almost classic 
 English, almost turned the feeling of the company in 
 favor of the American plan. I had a similar experi- 
 ence in many a city, and I found the converts, espe- 
 cially the most intelligent of them, quite as emphatic 
 in defending this system of self-support as the mis- 
 sionaries of the American Board themselves. 
 
 3. The American Board has the high respect of 
 all other missionary bodies, because it leads them all, 
 
124 occroENT. 
 
 unless we except William Taylor's missions, in ap- 
 plying the principle of self-support. This Board is 
 thought by its compeers in India and China to push 
 this principle almost to an extreme, and is even crit- 
 icised as too economical in regard to schools, church 
 buildings, and the houses of missionaries. 
 
 It has been my fortune to be a guest in many mis- 
 sionary centres, and I have usually found that Scotch 
 and English and German mission stations appeared to 
 be much better equipped with means of giving a guest 
 comfort for a night or two than the missions under 
 the American Board. I have met American mission- 
 aries of the Presbyterian and of the Methodist type 
 apparently much richer than those of the American 
 Board. You say that, for once, at least, I am speak- 
 ing like a Congregationalist, and am defending the 
 managers of the missions of my own denomination. 
 It is natural that I should do so, because they have 
 been recently assailed for wasting the funds of the 
 churches. I know that, in comparison with many 
 other boards, they have been penurious. I know 
 that they have pinched noble men and women in 
 their efforts in Asia, in order that they might not ex- 
 pose themselves to the charge of lack of economy. I 
 know that, if the American Board deserves any crit- 
 icism at all, it is for being too close-fisted. That is 
 precisely the criticism brought against it by its com- 
 peers in Asia. I do not personally endorse this crit- 
 icism ; but, when I hear men saying that the Amer- 
 ican Board, the most economical board on earth, is 
 wasting the funds of the churches, I must be per- 
 mitted, in the name of ordinajy candor and manH- 
 
THE VANGTJAEDS OF CHRISTIAN MISSIONS. 125 
 
 ness, to make a stern protest against this absurd 
 charge. [Applause.] 
 
 4. In Japan the middle classes of the population 
 have been reached to a considerable extent by Chris- 
 tian missions, and not a few native churches are al- 
 ready self-supporting. The same is measurably true 
 in some of the older missions of Southern India, 
 Egypt, and Asia Minor. 
 
 It is an amazing circumstance that, in 1881, the 
 1,200 church members belonging to the missions of 
 the United Presbyterian Board in Egypt, most of 
 them very poor men and women, raised <£ 4,546, or 
 more than ^17 each for the support of churches and 
 schools. The Baptists, among the Karens, have done 
 equally well, and have recently contributed money to 
 endow a colle2:e. At Kioto I studied with the keen- 
 est interest Mr. Neesima's collegiate school, which 
 will one day, I hope, become the leading Christian 
 university of the Japanese Empire. It contains at 
 present one hundred and fifty young men, half of 
 Avhom are likely to become evangelists to their own 
 people. Beneficiary foreign aid in this school to stu- 
 dents preparing for the ministry is very limited. 
 The membership of the nineteen native Japanese 
 churches under the care of the American Board of 
 Missions is now about one thousand, of whom more 
 than two hundred were recently received. These 
 members have contributed for Christian purposes 
 over eight dollars each, a sum, as compared with the 
 price of labor, equal to forty dollars in the United 
 States. (" Brief Notes on Japan," by the Rev. Dr. J. 
 D. Davis, of Kioto. "Mis. Her.," Feb., 1883, p. 54.) 
 
126 OCCIDENT. 
 
 5. ^VTien the middle class is reached in India at 
 large, and in China, as fully as it has been in Japan, 
 the native churches may be expected to become self- 
 supporting in an equal degree with those of Japan, 
 but not before. 
 
 It is true that there are churches in Japan that have 
 sent back funds to the American Board with the re- 
 mark : '' We need no more assistance." Why, then, 
 should funds be sent to China and to India ? The 
 case is different in China and in India from that in 
 Japan, chiefly because in Japan missions have reached 
 the middle classes more thoroughly than they have 
 in China and in India at large. Even when native 
 churches undertake the support of their own preach- 
 ers large funds may yet be needed from abroad for 
 schools, printing-presses, and medical missions. 
 
 6. The Christian churches of the world should be 
 satisfied with nothing less than sending out one or- 
 dained missionary for every 50,000 of the accessible 
 pagan population of the world. 
 
 7. No church ought to call itself thoroughly ag- 
 gressive and evangelical that does not expend for the 
 support of missions at large at least one dollar for 
 every five it expends on itself. 
 
 In the celebrated Madura Mission, in South India, 
 probably the most effectively managed missionary 
 centre that I personally studied, this proportion of 
 laborers to the population has been the ideal, never 
 attained indeed, but unflinchingly held up as the 
 standard of duty. On the plan of three ordained 
 missionaries to half a million in the foreign field, and 
 one to one thousand in the home field, the whole 
 
THE VANGUARDS OF CHRISTIAN MISSIONS. 127 
 
 world might be brought to a knowledge of Chris- 
 tianity mthin fifty years. I believe in a native min- 
 istry with all my heart, mind, and strength ; but my 
 conviction is that in a city of 50,000 inhabitants, — 
 say one as large as Springfield or Hartford, — in a 
 pagan land, with all the influences of hereditary mis- 
 belief and custom opposing Christianity, there ought 
 to be at least one man born and educated on Chris- 
 tian shores, and representing sound views. What if 
 the native ministry is so enlarged as to give one re- 
 ligious teacher to every thousand of the population 
 of such a city ? One missionary would have under 
 him, in some sense as pupils or ecclesiastical subordi- 
 nates for the time, fifty native teachers. That num- 
 ber is enough for one man to oversee as a bishop of 
 souls. In several advanced mission fields, experience 
 has shown that the directing power of the foreign 
 missionaries was withdrawn too early. I hold up my 
 ideal, not as a standard that we are likely to reach 
 very soon in practice, but as a proposition favored 
 as an ideal by the best students and managers of 
 missions, and especially by the ablest missionaries 
 themselves. The opinions of missionaries at the front 
 in actual conflict with paganism are worth more than 
 those of any other body of men as to what we should 
 try to do for the heathen world. Seven out of ten 
 of the two hundred missionaries I have shaken hands 
 with in pagan lands are of the opinion that I do not 
 put the ideal of missionary effort too high. 
 
 I plant myself on these propositions, which, I be- 
 lieve, have the approval of great secretaries of mis- 
 sions : one missionary for every 50,000 of the acces- 
 
1 28 OCCIDENT. 
 
 sible pagan population of the world ; one dollar to be 
 expended for missions for every five dollars expended 
 for ourselves. The foremost American authority on 
 missions said to me : " Let the churches expend for 
 missions one dollar for every five they expend on 
 themselves, and we may hope to put the Bible into 
 the hands of every son and daughter of the human 
 race mthin a generation." 
 
 8. At present, these standards of effort are to be 
 insisted on with' the utmost urgency; for the size of 
 the accessible population of the world is increasing 
 enormously out of proportion to the increase of mis- 
 sionary funds and laborers. 
 
 Speaking roundly, a man with the Bible may go 
 anywhere on earth, to-day. Of course there are ex- 
 ceptions to this proposition ; but in the great nations 
 in the semi-civilized countries of the pagan world we 
 may publicly or privately teach the gospel almost 
 everywhere. 
 
 9. Infidelity is occupying the field of the upper 
 and middle classes. Imported unbelief, in many 
 quarters of India, China, and Japan, is as great a 
 danger among educated native circles as hereditary 
 misbelief. 
 
 10. The ablest men are needed at the front ; and 
 such men have nowhere on earth to-day a wider op- 
 portunity for usefulness than in the great cities of 
 India, China, and Japan. 
 
 11. Precisely the topics which are most often 
 brought to the front in the Occident in religious 
 discussions between Christianity and unbelief, are 
 those which are at the front in the Orient. 
 
THE VANGUARDS OF CHRISTIAN MISSIONS. 129 
 
 12. When the whole field is occupied on the plan 
 of one missionary for every 50,000 of the accessible 
 population, the middle and upper classes will be 
 reached, and the native churches will naturally be- 
 come self-supporting. 
 
 13. It is evident, therefore, that the longer the 
 churches delay occupying the whole field in this 
 thorough manner, the longer will be the effort needed 
 and the greater the expense in the conquest of the 
 world. 
 
 14. Great expenditures now will make great ex- 
 penditures for missions unnecessary in a near future ; 
 but small expenditures now may make great expen- 
 ditures necessary through a long future. Immense 
 losses to missions have often resulted, and may yet 
 result, from the churches not taking possession of 
 critical hours. 
 
 It is difficult to calculate how terribly hard it will 
 be to win educated circles in pagan lands to Chris- 
 tianity if we allow infidelity to have its own way in 
 them for another generation. On this theme, the 
 Church, as a whole, is torpid ; and I would have the 
 necessity of the case smite the rock of our indiffer- 
 ence and cause copious streams to gush forth, — not 
 of money only, but of men. 
 
 We are honored this morning by the presence of 
 one of the great statesmen among the secretaries of 
 missions. I feel impelled to take him by the hand 
 in thought ; I venture to take him by the hand in 
 reality [rising and taking the hand of Secretary 
 Clark], and to ask this assembly to unite with him 
 in prayer for the whole world. Longfellow, in the 
 
130 OCCIDENT. 
 
 last words he ever wrote, exactly described the con- 
 dition of our earth to-day : — 
 
 ** Out of the shadows of night 
 The world rolls into light ; 
 It is daybreak everywhere." 
 
 God deliver us from dawdling at daybreak I 
 
LECTURE IV. 
 
 PROFESSOR ZOLLNER'S VIEWS ON SPIRITUALISM. 
 
 Professor Zollner, of Leipsic University, is re- 
 garded by spiritualists as their Newton. I purpose 
 to prove this morning that he was not a spiritualist', 
 but rather a biblical demon ologist. I am aware that 
 I am walking over burning plowshares ; but you will 
 remember that I am stating the opinions of others, 
 and not my own. As to my personal positions, I 
 have already had opportunity to be heard on this 
 platform, and my sentiments on this topic are un- 
 changed. I stand yet precisely in the attitude con- 
 cerning this theme in which I stood when, in 1880, I 
 discussed spiritualism as a gigantic perhaps; as noth- 
 ing more than an if ; a hypothesis, worth, perhaps, 
 some attention as a means of guiding us into knowl- 
 edge of the unexplored remainders of the human 
 constitution and as a reply to materialism, but as 
 not yet having reached the dignity of scientific proof 
 that spirits, good or evil, exist and now communicate 
 with men. I call myself a vehement anti-spiritist ; 
 for I deny that there has ever been given scientific 
 proof of the reality of spiritistic communications in 
 our day ; and I, of course, deny the trustworthiness 
 of any such alleged communications as sources of re- 
 ligious knowledge. The man who makes both these 
 
132 OCCIDENT. 
 
 denials is an anti-spiritist, however anxious he may 
 be that spiritistic phenomena should be investigated 
 for the sake of putting an end to enormous mischief 
 in half-educated circles. 
 
 On the topic of what Professor Zollner called 
 transcendental physics, partisan feeling was rolling 
 in mountain weaves in the university life of Leipsic 
 when I visited that city. I took much pains to in- 
 form myself as to all sides of the case, and was for- 
 tunate enough to make the personal acquaintance of 
 t*rofessor Zollner, and of his great opponent. Profes- 
 sor Wundt. As to their contest, I conferred with 
 Professor Ulrici, of Halle, Professor Delitzsch and 
 others, of Leipsic, and many more whom I do not 
 care, for reasons of courtesy, to name. Professor Zoll- 
 ner had been described to me in London by Slade's 
 persecutor, Dr. Ray Lankester, as a recluse, suffering 
 from a repulsive disease on one side of his face, and 
 as having few pupils and no reputation in the Uni- 
 versity. After an introduction to Professor Zollner, 
 I found that this picture is a highly colored partisan 
 caricature. It is true I was able to buy photographs 
 of nearly all the other professors, but could not find 
 a picture of Zollner, and so was obliged to call on 
 the man with no portrait of him in my mind except 
 Lankester's. I took an English edition of the Boston 
 Monday Lectures on Spiritualism with me. Perhaps 
 this audience will allow me to say that this volume, 
 which has not yet been issued as a book in America, 
 has been quite carefully analyzed again and again 
 by conservative authorities abroad, and that the po- 
 sitions taken in it on spiritism have not been de- 
 
zollner's views on spiritualism. 133 
 
 nounced. One or two obscure conservative author- 
 ities in this country misapprehended some of my po- 
 sitions, and tried to raise the cry of heresy ; but even 
 more conservative authorities abroad, when they 
 have seen the lectures in consecutive order and in 
 correct reports, have not been thus misled. In Cal- 
 cutta the substance of this book was circulated by 
 missionaries as an antidote to spiritualism among 
 the Hindus. Spiritualism is Potiphar's wife, and my 
 name is Joseph. I make this remark chiefly for the 
 benefit of the New York " Observer," which once had 
 in its hands a certain coat of mine, and gravely and 
 slanderously insisted that this was the individual 
 himself who had cast off the garment and left it be- 
 hind him, for cause. 
 
 Professor ZoUner lived with his mother on Gellert 
 Strasse in Leipsic, a bachelor, in a stately house of 
 the German style. In a study, not palatial, but 
 most convenient and spacious, he received his vis- 
 itor ; and the cordiality of the man, his ability, and 
 his balance were noticeable at the first glance. He 
 speaks English with considerable freedom ; but our 
 conversation was chiefly in German. Professor ZoU- 
 ner was born in 1834. He is a man somewhat above 
 the medium height, rather thick-set, of slightly stoop- 
 ing but vigorous shoulders, head of good size and 
 shape, brunette complexion, dark eyes, and hair of 
 tolerably fine texture. His predominant expression 
 in face and bearing is that of a cheerful, enthusiastic, 
 and incisive intellectual courage. He impresses you 
 at once as a man of mental power, and also as one 
 of geniality and social warmth. The German words 
 
134 OCCIDENT. 
 
 Heiterheit and GemutJiUchJceit describe the predomi- 
 nant moods which he exhibited when I saw him. It 
 is true that the right side of his face is enlarged, and 
 the cheek and mouth look as if he had some object 
 of the size of a small apple between the teeth and 
 cheek. There is, however, little or no discoloration 
 of the complexion, and, so far as I could learn, no 
 disease except this enlargement. His mother, other- 
 wise a woman of rather distinguished appearance, 
 has an unfortunate wen or tumor on the left side of 
 her face. Why do I go into these matters ? Be- 
 cause a man like Ray Lankester can stoop to an at- 
 tempt to disgust you with Zollner by mentioning 
 some little personal defect with which he was born. 
 In Professor Zollner's conversation you soon forget 
 the blemish with which he was brought into the 
 world. In this photograph of him [showing a pic- 
 ture] the likeness is so taken that the unnatural 
 shape of the cheek is not prominent. The head, you 
 notice, is full and round in all its departments, and 
 may be fairly presumed to be the seat of that bal- 
 ance of faculties which we call common sense. Ray 
 Lankester's picture of Zollner, and other pictures I 
 had had drawn of him by his heated German oppo- 
 nents, I came to regard as mischievously misleading. 
 Among other inquiries which I made of Professor 
 ZoHner Avas the question what he thought of various 
 recent German books on spiritism. I obtained from 
 liim a list of German volumes on transcendental 
 jjliysics and related themes ; but it was a short one, 
 and I was particularly pleased to find how well win- 
 nowed it was. Even in Germany many poor books 
 
zollnee's views ok spiritualism. 135 
 
 have been issued ; but there is no such deluge of rub- 
 bish on this matter as in England, and especially in 
 the United States. After a great deal of conversa- 
 tion about German writers on his themes, Professor 
 Zollner invited me to call on an American spiritist 
 who was then in Leipsic, but whom I shall not name 
 here. This American had a reception given him in 
 London ; and no less a man than Alfred Russel Wal- 
 lace, the great naturalist, affirmed publicly that his 
 claims were worthy of attention. Recommended 
 thus, he came with his wife to Leipsic, and brought 
 with him a volume which I suppose has not been 
 published, although it has been copyrighted, entitled 
 the " Christian Spiritual Bible." It is necessary for 
 me to describe the character of this book, for I must 
 tell you what occurred in my interview with this 
 gentleman in presence of Professor Zollner, in order 
 that I may show you what his attitude is concern- 
 ing our American spiritism. This man was the son 
 of a distinguished professor in the United States, 
 who was once an atheist, but afterward became a 
 spiritualist and a vigorous defender of his new faith. 
 The man who issued this book is a person very far 
 from having the appearance of a fanatic. I would 
 not mention the case in detail, if he had not been a 
 person apparently of judicial mind. He is a lawyer, 
 and he conversed with Professor Zollner and myself 
 in the coolest manner. You know the English tem- 
 perament endures in this country wherever the rain- 
 fall is heavy ; for instance, in Maine, in Virginia, in 
 Kentucky, and in the Champlain Valley. This man 
 was of the English- American type, and seemed to be 
 
136 OCCIDENT. 
 
 ver}^ unlikely to be misled by any excitement, emo- 
 tional or imaginative. Nevertheless, he claimed that 
 he had received from his father, the deceased profes- 
 sor, a Bible which is to supersede the old one, and 
 that the proof-sheets of this book, in the presence of 
 several persons, had been dematerialized, taken in an 
 invisible state into the other world, corrected and 
 sent back, and that, therefore, there could be no mis- 
 take about the revelation. Now, I wished to see how 
 a dose of characteristic American spiritistic medicine 
 would operate on the sound intellectual stomach of a 
 German professor, and, therefore, I consented to ac- 
 company Professor Zollner to an interview with this 
 redoubtable representative of modern revelations. 
 
 The blasphemous claim is made in the " Christian 
 Spiritual Bible " that, in a closed camera at Terre 
 Haute, Indiana, a photograph was taken of our as- 
 cended Lord. The frontispiece in this book, a copy 
 of which I hold in my hand, is a picture which 
 claims to have been produced from a negative ob- 
 tained in that camera. But, as gentlemen in the 
 rear can see [Mr. Cook was holding the book open 
 toward them], the picture is nothing but a repro- 
 duction of a common lithograph, which, I presume, 
 many of us have seen again and again in the print- 
 shops ever since we were boys in our teens — the 
 exact face ! The claim is further made in this vol- 
 ume that photographs in closed cameras have been 
 obtained of all the apostles, and of most of the great 
 characters of religious histor}'-, as materialized in a 
 glorified human form. It seems blasphemy to repeat 
 these words ; but that is the style of book which was 
 
zollner's views ok spiritualism. 137 
 
 presented to Professor Zollner as resting for its au- 
 thority on the spiritistic communications of which he 
 had confessed the reality. I supposed the author of 
 this book, from all that Professor Zollner had told 
 me of him, to be one of the most extravagant of the 
 wildest tribe of American spiritists, and I agreed to 
 call on him chiefly that I might see what Professor 
 Zollner would say in regard to this wildness. This 
 man considered himself the representative of his fa- 
 ther's present advanced wisdom, and as the instru- 
 ment employed by the higher classes of spirits for 
 the introduction of enlarged views of Christianity 
 into the world. I was shocked and alarmed by the 
 claim which he made, that, through the aid of the 
 Terre Haute, Indiana, medium, he had frequently 
 seen the risen Saviour of mankind, and had been in- 
 trusted, through him, with this Spiritual Bible, with 
 copies of which he was to enrich German professors. 
 The work was to be given away, and after some 
 changes and improvements, was to be published in 
 America. He wished distinguished men in Germany 
 to send him questions, to which he believed he could 
 obtain answers from the same oracle from which all 
 his other information had been obtained. I had the 
 most vehement disrespect for that oracle of which in 
 America I had heard only evil, and I could hardly 
 keep myself in a mood of social courtesy as he went 
 on describing what he had learned there and at other 
 similar American shrines. 
 
 In noticing this topic of the " Christian Spiritual 
 Bible " I am not speaking quite at random ; for the 
 latest spiritistic fashion is to produce Bibles of this 
 
188 OCCIDENT. 
 
 kind. There was given to me the other day the pro- 
 spectus of a mighty book, as large, nearly, as one of 
 our pulpit Bibles, containing revelations which, it is 
 claimed, are to supersede Christianity. It is called 
 " Oahspe," and is represented to have been written 
 by the dictation of angels through a certain Xew 
 York medium. It is not worth buying, even as a 
 literary curiosity. It is worth mentioning, however, 
 side b}^ side with this other Christian Bible of the 
 spiritual sort, in order that you may see from the 
 floating of these air-bubbles Avhich way certain cur- 
 rents run. The bubbles amount to nothing, but the 
 currents amount to much. 
 
 In the interview with the American spiritualist, as 
 I wished to see the effect of nonsense on Zollner, 1 
 remained as quiet as I could. Our expounder spoke 
 only in English ; but Zollner understands this fairly 
 well, and he maintained a most surly silence as the 
 flood of the lawyer's talk went on. According to 
 this Spiritual Bible there have been four incarnations 
 of our Lord; the flrst in Isaac, the second ii;i the 
 author of the Bhagvat Geeta, the third in Sakya 
 Muni, and the last in Christ. Our Lord, therefore, 
 personally taught the Old Testament religion and 
 also tliat of the uncorrupted Indian Scriptures, as 
 well as that of the New Testament. In the latter 
 only the Gospels are to be taken as wholly author- 
 itative representations of religious truth. This man 
 had seen his father, as a materialized spirit, trans- 
 form water into wine. Some of the manufactured 
 liquid was shown to us in a vial. Besides the pho- 
 tograph of the ascended Christ, which had been ob- 
 
zollnee's views on spiritualism. 139 
 
 tained in a closed camera, at least twenty other plio- 
 tograplis of the leaders of the world's religion in 
 past ages had been obtained in the same way. Zoll- 
 ner plainly grew more and more impatient as this 
 narration proceeded ; but the personal appearance of 
 the narrator and of his wife was so respectable that 
 we could not, at a first interview, venture to call 
 them dupes to their faces. Alfred Russel Wallace, 
 as we were reminded, had indorsed the claims of this 
 American as worth attention, and it appeared to be 
 his object to obtain some good w^ord for himself from 
 Zollner; but he did not get it. In my presence 
 ZoUner politely excused himself from acceding to the 
 rather urgent demand that he would distribute copies 
 of the Scriptural Bible to several learned men in 
 Germany. 
 
 The moment we were out of the room and walk- 
 ing together on the street. Professor Zollner, with 
 German warmth and enthusiasm, took your lecturer 
 by the arm and burst forth into a denunciation of 
 the atrocious absurdity of building convictions like 
 those of the man we had just seen on such evidence 
 as had been placed before us. I said little, for I 
 wished to notice what the natural posture of Pro- 
 fessor Zollner's mind would be under the circum- 
 stances. I wished to observe how the huo;e and nau- 
 seating dose which had been administered would act 
 on his intellectual stomach. It was a most power- 
 ful and swift emetic. Zollner admitted that he had 
 himself witnessed enough to make the theory that 
 spirits can assume a material form credible to him- 
 self, but he thought that all we had heard was bet- 
 
140 OCCIDENT. 
 
 ter evidence of the fact of modern demoniacal pos- 
 session than of anything else. "One revelation is 
 enough," said he, "and our conscience and reason 
 are given us to be used here and now with all cau- 
 tion and courage, no matter what comes to us from 
 other spheres of existence." His conviction was that 
 only a man utterly unscientific and deficient in com- 
 mon sense could give credence to communications 
 such as are contained in that volume. 
 
 It was as a Christian spiritualist that Zollner had 
 been approached by this representative of American 
 revelations. It was as a believer in Christianity and 
 as a man of science that Zollner repelled the preten- 
 sions of the " Christian Spiritual Bible." I finally 
 told Zollner that what we had heard was not an un- 
 fair specimen of much that American spiritualists 
 are familiar with in speech and in print. I enlarged 
 on the moral mischief spiritualism is doing in vari- 
 ous quarters of my own country, and on the desira- 
 bleness of some scientific explanation of its alleged 
 facts as a means of preventing the spread of poison- 
 ous opinions and practices among thoughtless and 
 ill-informed people. Zollner had lately had many 
 correspondents wlio had sent him news from Amer- 
 ica, giving rose -colored views of the condition of 
 spiritualism there ; but for the mass of letters which 
 had reached him he expressed only intellectual dis- 
 dain and moral disgust. I told him what I could of 
 the obscure but terribly real underground work of 
 spiritualism in America, and of the horror which its 
 practical effects as a religious faith inspire even in 
 many who think its phenomena worthy of scientific 
 investigation. 
 
zollner's views on spieitualism. 141 
 
 Zollner admitted frankly that^ to his mind^ the ex- 
 istence and agency of evil spirits were much better 
 proved than those of good. The author of this book 
 to which Zolhier's attention had just been called 
 had denounced the mass of American spiritualists as 
 "the dupes of earth-spirits or demons," and Zollner 
 seemed inclined to think the author himself a similar 
 dupe. The emetic worked with such power that I 
 had little doubt left of the intellectual health of Pro- 
 fessor Zollner's mental stomach. Nor did I wonder 
 at his disgust at finding himself quoted as an author- 
 ity by spiritualists of a type with which he has not 
 the slightest affinity. 
 
 Next morning I called on Zollner at his rooms, 
 and he showed me the larger part of the original rec- 
 ords of his famous experiments. I saw the cord in 
 which abnormal knots were tied ; the doubly and 
 trebly sealed slates, between which messages were 
 written ; the pieces of coin which are said to have 
 passed through a table in a manner supposed to illus- 
 trate the suspension of the laws of the impenetrabil- 
 ity of matter ; the straps of leather knotted under 
 Zollner's hands in a w^ay explicable, according to 
 Zollner, only by the supposition that space has a 
 fourth dimension ; the impression of two feet on 
 sooted paper pasted inside two sealed slates ; the un- 
 injured wooden rings which were placed around the 
 standard of a card - table ; and, finally, this table 
 itself, a stout structure of varnished beechen-wood, 
 which, according to the account given of one of the 
 experiments, wholly disappeared, and then fell down 
 from the top of the room in which Zollner and other 
 
142 OCCIDENT. 
 
 persons were sitting. The chief facts, or alleged 
 facts, which are detailed in Zollner's scientific trea- 
 tises, as observed by himself and Professors Weber, 
 Scheibner, and Fechner, he described to me with 
 much minuteness, with the original instruments be- 
 fore us to make the explanation more vivid. He in- 
 sisted much on his theory that there is a fourth 
 dimension of space, and said that, if he were to con- 
 tinue his experiments, it would be to substantiate this 
 position. From mathematicians and philosophers of 
 various schools he had collected numerous testimonies 
 in support of this theory, on which he relied for the 
 explanation of many physical phenomena, like the 
 penetrability and disappearance of matter. Zollner's 
 whole manner in discussing his experiments was cir- 
 cumspect and candid, and ^^et marked by a degree of 
 natural enthusiasm awakened by the vast possible 
 issues of discoveries in transcendental physics. 
 
 Let me part from this theme by describing a sa- 
 cred scene. Professor Bruhns, a distinguished astron- 
 omer of Leipsic University, was buried while I was 
 in the city ; and, under the blossoming orchards 
 around his house, it was my fortune to be standing 
 in a crowd near Professor Zollner, when his mind 
 was greatly solemnized by his having parted recently 
 from an honored colleague. I said to him : '' Pro- 
 fessor Zollner, what does your science of transcen- 
 dental phj^sics lead you to believe as to the Christian 
 miracles?" I remember that there, under the clear 
 German sky, with that corpse lying in its coffin not 
 far from us in the parlor, where Professor Luthardt 
 was delivering the funeral oration, Zollner turned 
 
zollner's views on spiritualism. 143 
 
 and said, in the presence of many : " The reality of 
 the Christian miracles, as indubitable historical facts, 
 is my deepest scientific conviction." More than a 
 dozen times he said that to me, privately ; but I re- 
 call with especial distinctness his remark there at 
 the edge of the grave, into which he has since gone 
 himself. 
 
 Zollner stood in all our conversations on definitely 
 Christian ground ; yet he was not regarded as an ac- 
 tive member of any church in Germany. I suppose, 
 of course, that he had been confirmed in his youth, 
 and was a member of some state church ; but he was 
 by no means considered as a leader of religious life 
 in Leipsic. His views may be summarized in seven 
 propositions as to the moral and religious bearings of 
 the facts of psychical science. 
 
 1. The only safe guide in dealing with spiritual- 
 ism is the Bible. 
 
 2. Modern ages are in need of all the scriptural 
 warnings against necromancy and commerce with 
 evil spirits. 
 
 Professor Phelps has published an article with the 
 title : " Ought the Pulpit to Ignore Spiritualism ? " 
 and his answer is, " No." I showed that article to 
 no less a man than Professor Christlieb, who brought 
 it back to me and said : "I indorse every word of 
 it." I have heard him teach his own theological 
 students that demoniacal possession is a modern fact. 
 I am giving his opinion, not mine. " Keep your 
 eyes open," he said to me, ''and when you are in 
 India study the topics of magic and sorcery and demo- 
 niacal possession. Ask veteran missionaries whether 
 
144 OCCIDENT. 
 
 tliey do not think there is something like demoniacal 
 possession on the earth to-day." I have done that, 
 and I have found that about seven out of ten of these 
 acutest students of paganism do believe in demoni- 
 acal possession, and affirm that they can distinguish 
 cases of it from nervous disease. About three out of 
 ten have told me that such cases collapse on investi- 
 gation. 
 
 3. Zollner held Scriptural views as to good spirits 
 as well as to evil spirits ; but he insisted that modern 
 facts which prove the existence and agency of the 
 former are few and far between. 
 
 4. The existence of evil spirits and the possibility 
 and actuality of their communications with men he 
 regarded as a demonstrated reality in our century. 
 
 5. The outcome of transcendental physics he firmly 
 believed will be the destruction of the anti-super- 
 naturalistic philosophies of our day. 
 
 6. He was confident that it will also be the justifi- 
 cation of scriptural views of miracles, insjDiration, 
 and prophecy. 
 
 7. That the supernatural, in the biblical sense of 
 the word, is a reality, he described as his deepest 
 scientific conviction. 
 
 Professor Zollner closed our protracted interviews 
 by impressive reiterations of his opinions on tran- 
 scendental physics, and of his confidence that his po- 
 sitions could not be successfully attacked, either on 
 scientific or on biblical ground. His opponents, he 
 admitted, were many and influential, but their criti- 
 cisms amounted to little in presence of the combined 
 testimony of Weber, Scheibner, and Fechner, to mat- 
 
zollner's views on spiritualism. 145 
 
 ters of fact. Luthardt, as a great theologian, was a 
 believer in demonology, and so were many of the 
 professors of theology in Germany ; and yet Zollner 
 felt himself obliged to complain of the uncandid atti- 
 tude of Christian teachers toward his reassertion of 
 what he conceived to be simply the biblical view of 
 good and evil spirits. His hearers at the University, 
 he admitted, were few at present ; but he hoped he 
 had some hearers in the Avorld at large. In the arena 
 of science, in spite of determined opposition, he be- 
 lieved that Professor Crookes, of England, and him- 
 self, were, and would continue to be, victors in main- 
 taining that there is scientific modern evidence of the 
 existence of good and evil disembodied spirits. De- 
 nying the trustworthiness of spiritistic communica- 
 tions as sources of religious knowledge, he was rather 
 a biblical demonologist than a spiritualist. He be- 
 lieved that the progress of transcendental physics 
 will bring into the field of Christian apologetics in 
 another century a new host of facts rendering more 
 invincible than ever the high fortresses of Christian 
 truth, which have so often seen battle, but never de- 
 feat. At the end of our last interview. Professor 
 Zollner, in the clear morning sunlight, sat down at 
 his organ, on one side of his study, and played and 
 sang Luther's hymn: " Ein feste Burg ist unser 
 Gott." I was to see him no more on this side of 
 the grave. A few months later, under the Southern 
 Cross, news came to me that he had passed into the 
 world into which all men haste. 
 
 10 
 
V. 
 
 OPPONENTS OF PROFESSOR ZOLLNER'S 
 VIEWS ON SPIRITUALISM, 
 
 WITH A PRELUDE ON 
 
 AMERICAN AND FOREIGN TEMPERANCE CREEDS. 
 
 THE ONE HUNDRED AND FIFTY-FIFTH LECTURE IN THE 
 
 BOSTON MONDAY LECTURESHIP, DELIVERED IN 
 
 TREMONT TEMPLE, FEBRUARY 5, 1883. 
 
" A school-house on every hill, and no saloon in the valley." — 
 Iowa. 
 
 " The eye of the age is fixing its gaze upon constitutional prohi- 
 bition as the goal towards which society is advancing. The index 
 finger of the century points to it." — Daniel Dorchester. 
 
 "According to my judgment, no one has succeeded in explaining 
 the facts attested by Zollner and other German professors by the 
 theory of deception, illusion, or jugglery. Nor has any one distinctly 
 shown that these facts can be explained only by the action of spirits 
 not in the fiesh." — Ulrici, Letter of August IG, 1881. 
 
 "Proinde ita persuasum sit, intestabilem, irritam, inanem esse, ha- 
 bentem tamen quasdam veritatis umbras." — Pliny, on Magic. 
 
PRELUDE V. 
 AMEEICAN AND FOREIGN TEMPERANCE CREEDS. 
 
 The law of averages, as exhibited in tlie experi- 
 ence of life assurance companies during the last forty 
 years, has once for all triumphantly justified the tem- 
 perance principle of total abstinence. [Applause.] 
 Among serious and thoroughly well-informed per- 
 sons debate is over on this matter. Yes, my luxuri- 
 ous friend ; yes, my moderate drinker in the pulpit 
 [laughter], you are marked men, because benighted 
 and belated. [Applause.] When I was in London, 
 I took much pains to ascertain exactly the facts as 
 to the experience of British life assurance societies 
 in making a distinction between moderate drinkers 
 and total abstainers. Every one knows or ought to 
 know that for nearly half a century now many of the 
 best life assurance societies of England have insured 
 moderate drinkers and total abstainers in separate 
 sections, and that a bonus has been paid to the sections 
 made up of total abstainers of seven, thirteen, seven- 
 teen, and in some cases twenty-three per cent, over that 
 paid to the sections of moderate drinkers. 
 
 Here are a few commercial facts of the largest phil- 
 anthropic significance. I have in my possession an 
 original letter from one of the foremost agencies for 
 life assurance in London, and the statement is con- 
 
150 OCCIDENT. 
 
 tained in it that for fifteen years tlie society has been 
 accustomed to pay every five years bonuses to its 
 two sections. One of these is made up of total ab- 
 stainers, and the other of moderate drinkers. The 
 result has been, during the past sixteen years, that 
 there have been issued 9,345 policies on the lives of 
 moderate drinkers, that is, of those who are not 
 strictly abstinent in the use of alcoholic liquors, and 
 3,396 on the lives of total abstainers. Of the former 
 524 have died, but 91 only of the latter, or less than 
 half the proportionate number, which, of course, 
 would be 190. Less than one half the number of 
 abstainers have died, compared with the number 
 that died among non-abstainers who were strictly 
 temperate, and this in an experience of sixteen 
 years ! I hold in my hand the circulars of a very 
 celebrated life assurance society, which I shall not 
 name, for fear you will say I wish to advertise it, 
 although it is not an American society, and I read in 
 this ofiicial document that in 1872, 1875, and 1878 
 the bonus to the temperance section was fourteen per 
 cent, higher than in the general department, while 
 the bonus for 1881 in the temperance section was 
 twenty-three per cent, higher. I will name a single 
 one of the great life assurance companies in England 
 because its reputation is well established and I can- 
 not be suspected of having any improper motive for 
 giving its career publicity. I refer to the United 
 Kingdom Temperance and General Provident Insti- 
 tution. In England its experience is often cited to 
 show the superior value of teetotal lives, as compared 
 with those of moderate drinkers. The institution 
 
TEMPERANCE CREEDS. 151 
 
 insures members in two sections : one in which all 
 the members are total abstainers ; in the other, mod- 
 erate drinkers, — all intemperate persons being, of 
 course, excluded. The two sections are exactly alike 
 in every other respect, about 20,000 lives being in- 
 sured in the General Section, and 10,000 in the Tem- 
 perance Section. Returns of the expected and actual 
 claims in both sections for fifteen years, from 1864 
 till 1875, show that in the General Section 3,450 
 deaths were expected, and that 3,444 took place; 
 whereas, in the Temperance Section the expected 
 deaths were 2,002, and the actual deaths only 1,433. 
 During the year 1879 the expected claims in the 
 Temperance Section were 195 for X 40, 844 ; the ac- 
 tual claims were 164 for £28,690. In the General 
 Section 305 were expected for <£ 64,343, the actual 
 having been 326 for X 74,950. The quinquennial 
 bonuses in the Temperance Section have been seven- 
 teen and one half per cent, greater than those in the 
 General Section. 
 
 To summarize details which T might easily*make 
 voluminous, the experience of nearly forty years 
 and the insurance of more than 100,000 lives in so- 
 cieties making a distinction between temperate non- 
 abstainers and total abstainers have proved that un- 
 der the law of averages a bonus of from seventeen to 
 twenty-three per cent, must be paid to the sections 
 of total abstainers. 
 
 Where is the church, where is wealthy society, 
 where are our circles of culture and advanced 
 thought, where are our serious and intelligent young 
 men, that they are not awake to these stern facts of 
 
152 OCCIDENT. 
 
 mere business ? I have been citing to you not tem- 
 perance documents, but the reports of life assurance 
 societies. They are not fanatical organizations ; they 
 are not governed by this or that pet theory as to tem- 
 perance reform. Here is cool, stern business sagacity 
 applied to one of the most complicated commercial 
 matters ; and the outcome we have in this great prop- 
 osition, sustained by the most exact application of 
 the law of averages, that nearly twenty-five per cent, 
 bonus must be paid to total abstainers above what is 
 paid to moderate drinkers. Of course many of these 
 total abstainers have not been such for all their lives. 
 Their health may have been injured in many cases 
 by early indulgences. By and by, when these soci- 
 eties come to have sections filled by men who have 
 been total abstainers from birth, the average of bo- 
 nuses will be higher to the temperance sections. 
 You ought, also, to keep in mind constantly that the 
 section not made up of total abstainers is not a sec- 
 tion of drunkards, but that it consists of those who 
 are merely moderate drinkers, respectable men, most 
 of them only wine drinkers. 
 
 For one, I regard this state of the facts concerning 
 the law of averages in life assurance societies as alto- 
 gether the most incisive argument that can just now 
 be named in support of the principle of total absti- 
 nence. I have in my possession original letters from 
 secretaries of life assurance societies in the northern 
 and southern hemispheres. I refrain from citing a 
 single American life assurance company, because I 
 will not weaken this argument by allowing you to 
 suspect that I have been asked to publish these facts. 
 
TEMPERANCE CEEEDS. 153 
 
 I beg you to investigate this matter carefully for 
 yourselves. The law of averages in life assurance 
 societies is now the pedestal of adamant on which 
 stands triumphant for all future time, in the name of 
 science, the abused and once even humiliated princi- 
 ple of total abstinence. [Applause.] 
 
 British and American temperance methods and 
 creeds differ somewhat, to our disadvantage. Un- 
 doubtedly, we have carried the legal remedies for in- 
 temperance further than Europe has done. No por- 
 tion of the foreign part of the world that I have vis- 
 ited has shown me anything like our advance in tem- 
 perance legislation. No portion has gone beyond 
 what we have in some past times attained in the use 
 of the moral method of repressing intemperance ; 
 but at present we are fanning the air with the legal 
 wing of the temperance reform and seem to have 
 forgotten the moral wing in large degree. British 
 temperance circles at the present moment are more 
 emphatic in church efforts and in the endeavor to 
 produce, through secular organizations, a right im- 
 pression on the masses of the population than we 
 are. 
 
 Allow me to raise a serious note of warning against 
 trying to fly the temperance cause with one wing. 
 Whenever we have used only the legal wing or only 
 the moral wing, the flight of the temperance reform 
 has been a sorry spiral. It always must be such 
 under similar circumstances. In the temperance 
 movement we have mere agitation pitted against av- 
 arice and appetite. Agitation is a spasmodic force 
 at best; appetite and avarice are both constant 
 
154 OCCIDENT. 
 
 forces. It requires great assistance from Almighty 
 ProYidence to obtain the attention of a whole state 
 or nation ; and, when you have secured this, it re- 
 quires great assistance to keep the drowsy public 
 attentive long enough to carry an election. Agita- 
 tion in church and state is our chief force against the 
 solid ranks of the whiskey rings and against the im- 
 passive brutal forces of appetite. With a fifth of our 
 population in cities, I beg leave to say that there is 
 not a feather in either of the two great temperance 
 wings that we can dispense with. One of the most 
 mischievous things in the temperance cause appears 
 to me to be the fight of the feathers with each other 
 [applause] ; not only wing with wing, but feather 
 with feather in a single wing. 
 
 I had thought of putting upon this board [refer- 
 ring to a blackboard in front of the speaker's desk], 
 and perhaps I had better do so, a graphic illustration 
 of what I mean by two wings. [Taking the chalk, 
 Mr. Cook drew a representation of two wings, say- 
 ing, as he did so] : If that is the right wing, or legal 
 wing, I should call the lower feather of it the civil 
 damage law ; then I should say, above that we have 
 local option ; and, above that, legislative prohibition ; 
 and, above that, constitutional prohibition ; and, 
 above that, woman's temperance vote. [Applause.] 
 And now, if, on the other side, I must outline, in 
 reverse order, the five feathers of the moral wing, I 
 should put, first of all, at the top, church temperance 
 organizations ; next the efforts of secular temperance 
 societies of all kinds ; next, temperance instruction 
 in schools ; next, the example of what we call the 
 
TEMPERANCE CREEDS. 155 
 
 leading classes, among tlie highly educated or the 
 very wealthy ; and last, business prudence, or your 
 desire to be relieved from taxes caused by the rav- 
 ages of intemperance. What I assert is, that we 
 cannot fly without the use of all the feathers in each 
 of these wings, and that it is suicidal policy to try to 
 fly without a fair and bold balancing of both the 
 wings at once. The temperance cause cannot make 
 the circuit of the earth in the atmosphere of free in- 
 stitutions unless both the moral and the legal wings 
 are used unitedly and constantly. 
 
 Look for an instant at the smallest lower feather 
 of the moral wing — business prudence. I put in 
 one hand all the money we spend for our civil 
 service. It is an enormous amount ; about 400 
 millions a year. Will that weigh down what we 
 spend for liquor? I put in this right-hand scale the 
 liquor bill of the United States, and the left-hand 
 scale goes up. I add to what we pay for the civil 
 service all we pay for the Army ; the left hand goes 
 up yet. All we pay for the Navy ; it goes up yet. 
 All we pay to Congress, including the river and har- 
 bor appropriation bills [laughter] ; it goes up yet. 
 All we pay to state governments ; it goes up yet. 
 All we pay to county governments and to city gov- 
 ernments ; this scale, with all these weights in it, 
 goes up yet. I add all we pay to town governments 
 and for common school education out of the taxes on 
 school districts, and yet this scale goes up. The 
 national census bureau informs us that about 700 
 millions is the amount put into the left-hand scale 
 under the circumstances I have named ; but the most 
 
156 OCCIDENT. 
 
 careful statisticians say, and the New York " Trib- 
 une " brought these facts before the public, not long 
 ago, that at least 800 millions is the annual liquor 
 bill of the United States. [Sensation.] That is 
 one feather of this mighty wing. 
 
 I undertake to maintain unflinchingly what Mr. 
 Gladstone has said, that the intemperance of the 
 Anglo-Saxon races, especially of Englishmen, Scotch- 
 men, and Americans, has injured us more than war, 
 pestilence, and famine. We are the most drunken 
 nations on earth. It is not too much to say that, if 
 we could shake off intemperance as thoroughly as 
 the Hindus and Turks have done, we should probably 
 double the income of the United States and of the 
 United Kingdom. 
 
 The Massachusetts Bureau of Statistics has af- 
 firmed solemnly in an official document, that intem- 
 perance enters as a leading cause into eighty-four 
 per cent, of the crimes brought to the notice of the 
 law in this State ; and yet his Excellency, the pres- 
 ent Governor of Massachusetts, did not do himself 
 the honor of mentioning intemperance when, lately, 
 in a long message, he passed a fine-tooth comb through 
 the hair of this Commonwealth in search for abuses. 
 [Loud and continuous applause.] 
 
 Not to go into detail through all the five different 
 departments of each wing, but asking this intelligent 
 assembly to develop for itself, face to face with our 
 possible American future, every one of the minor 
 portions of my theme, I pause, for an instant, on a 
 comparatively new temperance measure. 
 
 For one, I believe most thoroughly in constitu- 
 
TEMPERANCE CREEDS. 157 
 
 tioiial prohibition. [Applause.] It is a superior 
 form of local option. It takes temperance legislation 
 out of the hands of political parties, and secures for 
 it the support of the people at large. I have spoken 
 for this reform on the platforms of Kansas and Iowa 
 when it was a beleagured cause. It was my fortune 
 once, in the public park of Topeka, with Governor 
 St. John as chairman, to defend constitutional prohi- 
 bition when it was exceedingly unpopular ; and yet I 
 felt that the future was in it. I do not know how it 
 is that on this seaboard we sometimes do not now 
 seem to feel the throb of the mighty future of the 
 Republic as our fathers did, and as the people do yet 
 on the Mississippi. Does the breadth of the West in- 
 spire great ideas? We, too, have broad outlooks. 
 We have a great river running past our wharves. 
 We call it the Atlantic Ocean. We ought to be 
 able to look across it and see that our temperance 
 example is doing good or evil to the ends of the 
 earth. But the upper half of the Mississippi Val- 
 ley appears to have a more intense care for the future 
 of its population than we have for that of ours. It 
 listens to the tramp of the coming generations. The 
 sound of centuries yet to be is in the ears of Iowa 
 and Kansas. There is a mighty rustle on the prairies 
 in favor of antidotes for one of the hugest evils of 
 our civilization. The two young states which pos- 
 sess the fattest portions of our continent are making 
 up their minds that they will not allow the cancers 
 of the whiskey rings to eat into their vitals. No tem- 
 porary defeat will tame the reformatory spirit of 
 these commonwealths. They are leading our nation 
 
158 OCCIDENT. 
 
 and the world in temperance legislation. My con- 
 yiction is that, if a score of the American states suc- 
 ceed in putting constitutional prohibition on a firm 
 basis, it will ultimately become a national policy. 
 [Applause.] There are at least ten states in the 
 Union whose legislatures are now being petitioned 
 vigorously for constitutional prohibition, — Wiscon- 
 sin, Michigan, Minnesota, Nebraska, Illinois, Iowa, 
 Ohio, Pennsylvania, New York, and Massachusetts. 
 We have, thank Heaven, about twenty states that 
 are not yet under the heel of great and corrupt cities. 
 As agitation for reform goes on, they may possibly 
 pass constitutional prohibitory laws and make them 
 effective in practice. Let ten states succeed with 
 constitutional prohibition, and ultimately a majority 
 of the states will succeed. Let the day come, and 
 may God speed it, when constitutional prohibition 
 shall be the law in a majority of states of this Union, 
 and it will become a national measure. [Applause.] 
 You say this is a wild hope. Constitutional national 
 prohibition is too great a blessing to expect from 
 commerce, from philanthropy, or from politics. It 
 is not too great a blessing to expect from the Chris- 
 tian Church. [Applause.] 
 
 What is the chief mischief in the Church in rela- 
 tion to temperance ? We are all under the volun- 
 tary system, and sometimes men who are tipplers 
 carry large bags. [Laughter.] I am in no pulpit. 
 I am a friend of the pulpits of the country, and am 
 proud of the courage of our ministry ; but, if I must 
 tell the whole truth, as I try always to do, I shall be 
 obliged to say that, in certain luxurious circles, espe- 
 
TEMPERANCE CEEEDS. 159 
 
 cially in the great cities, there is a large amount of 
 Avine drinking in what are called the upper portions 
 of society, and so it is hard to preach total absti- 
 nence. It is hard to illustrate it by personal prac- 
 tice. It ought not in this country to be hard; but I 
 fear it is becoming harder than it was a few years 
 ago for a minister to defend unflinchingly total ab- 
 stinence in the presence of the more luxurious mem- 
 bers of his congregation. There are some easy and 
 careless men, who love to be called evangelical and 
 thoroughly genuine in their Christianity, who will 
 have wines in large variety, and sometimes stronger 
 liquors, on their tables. This is not true merely of 
 the Pacific Slope ; it is true of the Mississippi Val- 
 ley, the Middle States, and even of New England. 
 These great obstacles to the progress of the temper- 
 ance cause we must uproot decisively by a tornado 
 of popular sentiment rising outside the luxurious 
 churches. You cannot expect such churches to re- 
 form themselves. The people at large must breathe 
 out their indignation against men who stand in the 
 high places of the Church and rent their property 
 for the infamous purposes of the whiskey rings. 
 [Applause.] They must breathe out their indigna- 
 tion against high social examples set in defiance of 
 the dictates of science and even of the commercial 
 experience of our time. 
 
 The Church of England Temperance Society, not 
 a fanatical body at all, has two sections — one for 
 total abstainers and one for moderate drinkers. But 
 when it organizes a Rescue Section, and sends agents 
 down into the slums to recover drunkards, it insists 
 
160 OCCIDENT. 
 
 always that these men shall take a pledge of abso- 
 lutely total abstinence. I maintain that not only 
 every preacher, but every church-member, rich or 
 poor, and most especially if his position as an em- 
 ployer of labor makes him a trellis-work over which 
 many lives run, should be a member of the res- 
 cue section of society. [Applause.] This English 
 Church temperance organization, with a double ba- 
 sis, is now being imitated on our shores. That most 
 honored veteran in the temperance cause, William E. 
 Dodge, I believe, gave the imitation his blessing in 
 New York the other day, after hearing Bishop 
 Clark's public defense of it. I cannot quite give 
 it mine. I do not believe in its pledge as to moder- 
 ate use of alcohol. I never should organize a tem- 
 perance society on that basis myself. Nevertheless, 
 I cite this movement in the Church of England Tem- 
 perance Society to show you that, although it is not 
 fanatical and has a double basis, it always puts total 
 abstinence into its rescue work. It insists on the 
 pledge of total abstinence for the young. Let us 
 stand on this lofty example. 
 
 Our soft society, connected with fashionable and 
 wealthy ecclesiastical establishments, dearly likes to 
 know what is the sense of the upper ten thousand 
 in the ecclesiastical world. The sense is total absti- 
 nence for all who go into the rescue work of society ; 
 the sense is total abstinence' for the young; the sense 
 is that the preacher who invites the young convert 
 to the table has no right to put before him the intoxi- 
 catiug cup. A great preacher in London was defend- 
 ing his wine drinking to me, and I said : " Suppose 
 
TEMPERANCE CREEDS. 161 
 
 John B. Goiigli were a poor inebriate in London and 
 were to be converted, which church would it be bet- 
 ter for him to join, — yours, where you set him the 
 example of moderate drinking, and where you put 
 before him, at your own table, intoxicating liquor ; 
 or would it be better for him to join Mr. Spurgeon's 
 church, where the pastor sets the example of total 
 abstinence?" That argument touched him, although 
 he was invulnerable to every other. That is the 
 argument we are to apply, under our free church 
 system, to the conscience of every man and woman 
 who would belong to the rescue section of religious 
 society. Let us make every feather of the moral 
 wing and of the legal wing of the temperance reform 
 broad and strong. Let the two smite the air side by 
 side, and so support each other, and carry this ma- 
 jestic cause proudly through the vexed atmosphere 
 of history. In a better day than ours, woman's tem- 
 perance vote will be to the whiskey rings what light- 
 ning is to the oak. [Applause.] 
 11 
 
LECTURE V. 
 
 OPPONENTS OF PEOFESSOR ZOLLNER'S VIEWS ON 
 SPIRITUALISM. 
 
 The trustworthiness of so-called spiritistic comrau- 
 nications has been disproved over and over. There 
 is really no scientific evidence of their reality. But, 
 granting their reality, there is predeterminate effort, 
 apparently, on the part of any disembodied agencies 
 that communicate with us to prove that their own 
 communications are not trustworthy. The supernat- 
 ural is more than the superhuman. If I were to 
 grant the reality of the alleged facts of spiritism, 
 they would prove only the reality of the superhu- 
 man, and not of the supernatural, in the biblical 
 sense. I repel, therefore, the fear of those who think 
 that, to investigate this subject, is to throw open the 
 whole question of the trustworthiness of the Scrip- 
 tures. It is not that at all ; it is not that in the mind 
 of serious investigators of this topic, of whom there 
 are not a few in England and Germany. It is not 
 that at all in the mind of the great theologians in 
 Europe, who, as I happen to know, are, many of 
 them, believers in the fact of demoniacal possession 
 in our day. Let the fact be jiroved. Let it be 
 shown that there is scientific modern evidence of the 
 truth of the biblical doctrines concerning good and 
 
OPPONENTS OF ZOLLNER's VIEWS. 163 
 
 evil spirits, and all that we shall then need to do is 
 to teach these doctrines without abatement. 
 
 Scientific supernaturalism is a star yet below the 
 horizon in the sky of exact research ; nevertheless, 
 I believe it to be a light which is sure to rise, and 
 which will probably illuminate the terrestrial, as well 
 as the celestial, outlook of the next century. 
 
 I am, however, an anti-spiritualist, because I think 
 there is already evidence enough that, if spiritism 
 should turn out to be more than a perhaps^ it would 
 be simply a set of proofs that the biblical doctrine 
 concerning evil spirits is true to the facts of modern 
 experience. Undoubtedly, good spirits are all around 
 us. On biblical authority, I believe that we are 
 surrounded by a cloud of witnesses in the invisible 
 world ; and I am perfectly willing that this should be 
 shown to be true on modern evidence also, for I am 
 not at all alarmed by the prospect that a new reve- 
 lation will come out of these chatterings and peep- 
 ings, which have for centuries been before the Avorld, 
 and have produced nothing worth mentioning seri- 
 ously, except moral disorder. 
 
 But, my friends, I am exceedingly anxious that 
 you should see that the opposition to any assertion of 
 the reality of these phenomena is vigorous, acute, 
 profound, and no doubt the most thoroughly so in 
 tlie loftiest quarters. I took great pains to meet 
 the opponents of Professor Zollner. Possibly I 
 shall not be violating confidence if I give you the 
 opinion of a distinguished German professor as to 
 what the present policy of the pulpit should be con- 
 cerning spiritualism. He is a revered teacher whose 
 
164 OCCIDENT. 
 
 name is known on both sides of tlie sea. Zollner was 
 his colleague in Leipsic University. I shall never 
 forget his gestures, as he expressed his opinion. 
 " Tliis," said he, " is the proper attitude to take as 
 yet concerning spiritism,'' and he put his hands over 
 both ears and shut his eyes tightly and closed his 
 mouth. If I were to shut my mouth, I should keep 
 my eyes open ; and if I were to shut mouth and 
 eyes, I should keep my ears open. Probably this 
 professor meant to be humorous. A full statement 
 of his opinion would give a very different impression 
 from that which you receive from this anecdote. 
 Nevertheless, there is in the world a great amount of 
 similar and not humorous evasiveness. I must say 
 that I regard it as unmanly, unscientific, and un- 
 timely. There is such enormous mischief being done 
 by spiritualism that on this topic we have no right 
 to shut either ears or eyes or lips. For one, I pro- 
 pose to assert liberty for all three of these organs, 
 and especially for the human reason and conscience 
 in the examination by the scientific method of any 
 facts that may come before us. 
 
 Professor Wundt, of Leipsic, is the great opponent 
 of Zollner. The result of our conversation gave me 
 nothing with which to rebut ZoUner's claims as to 
 matters of fact. I asked for references to the best 
 German literature against spiritualism, and I beg 
 you to notice that the only reply I received from this 
 chief antagonist of Zollner was that the ablest and 
 most conclusive reply to Zollner an 3^ where made, as 
 yet, was that by our Professor Stanley Hall, who 
 lately was a student at Leipsic. Most of us know 
 
OPPONENTS OF ZOLLNER'S VIEWS. 165 
 
 what Professor Hall has published ; and, if that is 
 the best that can be said against Zollner, I, for one, 
 think the topic is yet worthy of investigation. I have 
 high respect for Professor Hall ; and am thankful for 
 many facts which he has brought to our knowledge ; 
 but nobody here regards liis reply as really ade- 
 quate in this case. I asked Wundt if Zollner was to 
 be considered insane. I was very much interested in 
 the answer that Wundt — not forgetting his honor 
 — would make to this inquiry. I did not think 
 more highly of the man when he cringed a little and 
 said, rather lightly, that, since the publication of his 
 last volume of scientific treatises, Zollner must un- 
 doubtedly be considered as probably crazy. I had 
 heard it vehemently asserted by two or three irre- 
 sponsible private students at Leipsic that Zollner 
 had one or two relatives who had been insane at 
 some distance back in his line of ancestry; but I 
 could procure no definite facts whatever to show that 
 Wundt's light charge had behind it a scintilla of evi- 
 dence. When a man brings forward a statement of 
 this kind and does it lightly, the talk is a boomerang, 
 such as the savages in Australia use, and smites the 
 thrower. When I told him that I had seen Bella- 
 chini, the court conjurer of the Emperor William, 
 perform his best exploits, Wundt went on to affirm 
 that the feats of this magician were as inexplicable as 
 those of Slade. "I cannot explain what Bellachini 
 does," said Wundt ; " nor can I explain what Slade 
 does, and what Zollner and three or four other sci- 
 entific German professors say they saw." I asked 
 him if he supposed the affidavit of Bellachini, that 
 
166 OCCIDENT. 
 
 he cannot explain what Slade does, was genuine ; 
 and he replied that he believed it was. The doc- 
 ument was quoted everywhere, and Bellachini had 
 never denied its authenticity. I happened to have 
 a copy of the affidavit with me in the appendix to 
 the English edition of Zollner's " Transcendental 
 Physics," and called Wundt's attention to the paper. 
 As I handed him the book, he saw Zollner's name on 
 it, and asked what book this was, and cringed again, 
 in a peculiar way, as he read the title-page. He ad- 
 mitted that many German theologians believe that 
 there is modern evidence of the existence and agency 
 of evil spirits; but these teachers, he thought, were 
 only half enlightened. The secretary of Du Bois 
 Reymond had explained and paralleled Slade's slate- 
 writing. Professor Wundt believed that an explana- 
 tion of the methods of performing this trick was for 
 sale in Berlin at a high price. Ulrici, who had at 
 first discussed, with much earnestness, Zollner's facts, 
 was now, according to Wundt, disposed to withdraw 
 a little from his earlier positions, and to represent 
 spiritualism as a question, indeed, and a scientific 
 question, and yet as only a question. 
 
 Allow me to ask you to notice that I am rather 
 inclined to believe that what is called slate-writing 
 in spiritistic circles is a trick. Nevertheless, I have 
 never seen any good proof that it is a fraud, and I am 
 searching for such proof. Many of you have found 
 it, perhaps, and are perfectly satisfied that the feat 
 can be explained. I know that a kind of slate-writ- 
 ing is produced by conjurers and performers of the 
 art of legerdemain ; but in Germany, though many 
 
OPPONENTS OF ZOLLNER'S VIEWS. 16T 
 
 such imitations have appeared, none of them seem to 
 be accepted as really genuine parallels. I have my- 
 self seen slate-writing produced under circumstances 
 which I once detailed before this assembly, and which 
 persons who were experts in that investigation pro- 
 nounced inexplicable at the time by any theory of 
 fraud. We did not say there was no fraud in it ; we 
 did not affirm that it was not a trick ; but we said 
 that we could not explain it. Although inclined to 
 think slate-writing a trick, I deny the applicability 
 to that case of any so-called exposures of which I 
 have heard. It is said that the ver}4 psychic who per- 
 formed this writing in my presence has been exposed 
 by certain reporters in Chicago. If so, I rejoice. 
 No man is likely to be more glad than I am to have 
 such a trick thoroughly uncovered. I have heard 
 that, on the platform of this very temple, a gentle- 
 man who did not Wait afterward for advice, when 
 he absconded with certain funds of the church over 
 which he was settled, explained this writing. It may 
 be he did ; but a gentleman who saw what I saw in 
 the house of Mr. Epes Sargent was not satisfied that 
 the case was parallel at all. He is a gentleman of 
 high mental training, of the coolest judgment, and a 
 most pronounced anti-spiritist. I will not name the 
 gentleman this morning, although he is a friend of 
 mine and my family physician ; but he published 
 over his own name a statement that the exposure on 
 this platform was really no exposure at all of what 
 we saw. He does not state that what we saw was 
 not a trick ; but he asserts his belief that the trick 
 has not yet been exposed. Let us expose fraud mer- 
 
168 OCCIDENT. 
 
 cilessly ; but let us be perfectly fair. Let us see to 
 it that we are not doubly swindled — - first by trick- 
 sters among the spiritualists, and then by tricksters 
 who expose the tricksters. I rejoice in the efforts of 
 all honest exposers of spiritistic mediums. 
 
 Let me be serious here, for I stand at the edge of 
 a grave containing one who was dear to me as a 
 brother. He was just entering upon what I hoped 
 would be the most splendid part of his scientific 
 career. It seems to me only yesterday that I saw 
 him in vigorous health, full of intense anticipations 
 concerning the progress of his own researches, and 
 laying the widest plans for the future. Europe knew 
 him. Some of his volumes had been translated into 
 the German tongue. I suppose him to have been 
 the most profound student of nervous diseases that 
 the ranks of our younger medical men contained. 
 He was a prolific author, and was rapidly transmuting 
 the more hasty work of his early years into the solid 
 work of his maturity. Seized by pneumonia, my 
 classmate, my room-mate, my friend, Dr. George M. 
 Beard, of New York city, has passed into the world 
 into which all men haste. I have the most pathetic 
 joy, in the midst of my tears, in repeating before 
 this assembly his last words : " Let some one take 
 up and carry on my investigations." 
 
 Do not accuse me, in these circumstances, of wish- 
 ing to repress efforts to expose all the subtilities of 
 fraud in connection with spiritistic circles. There is 
 no more glorious work into which spiritists them- 
 selves can enter for the benefit of their own cause 
 than to do this, and certainly they should be seconded 
 
OPPONENTS OF ZOLLNER'S VIEWS. 169 
 
 by the keenest wisdom of the medical profession. I 
 would have America imitate Great Britain and or- 
 ganize a dialectic society, like that of which Sir John 
 Lubbock was chairman, and put into it some of the 
 best men who can spare time to expose thoroughly 
 spiritistic tricks and half-truths, for tlie purpose of 
 putting an end to mischief of enormous proportions 
 among those who believe in the trustworthiness, as well 
 as in the reality, of alleged spiritistic communications. 
 I would have the work of my friend, in carrying on 
 the study of trance and various diseases of the nerves, 
 pushed forward until we have a science of the nerv- 
 ous system. We do not possess it yet. It is time 
 in our age of the world that the unexplored remain- 
 ders of the human constitution should be illuminated, 
 if possible, to the last fraction. It may be that we 
 shall find in them nothing more than we now have, 
 or even less ; but in Heaven's name let us explore 
 the unknown in our own organisms. 
 
 Ulrici, the foremost philosopher of Germany since 
 the death of Lotze, assured me that neither Professor 
 Christiani, nor Du Bois Reymond's secretary, nor any 
 one else, to his knowledge, has ever explained Zoll- 
 ner's alleged facts as to slate-writing. All Germany 
 would ring with the explanation if any real one were 
 given. He regards spiritualism, however, as only 
 an " if " and a " perhaps," — a scientific question, 
 indeed; but nothing more than a question. He be- 
 lieves that it is not well for students to spend their 
 time on this matter, for they are likely to be misled. 
 Only the acutest experts are safe when they enter 
 on this path. He would dissuade average citizens 
 
170 OCCIDENT. 
 
 of any country from attending seances. He would 
 not cultivate spiritualistic knowledge as a joopular 
 matter ; but he w^ould have elaborate investigation 
 concerning it made by men thoroughly equipped 
 as experts. What good does he expect from even 
 their investigation ? Precisely the benefit which has 
 been prophesied often on this platform ; first, the ex- 
 posure of fraud, and, next, the discovery of any im- 
 portant truths yet veiled from us in the unexplored 
 remainders of the human constitution. He believes 
 that we do not need any more evidence of immor- 
 tality than we now have from the Scriptures and 
 from reason. At least, they who are believers in the 
 Scriptures and in the supernatural voices of con- 
 science need no more evidence ; but materialists 
 may need more. What Zollner called transcenden- 
 tal physics, Ulrici thinks of great importance in the 
 current conflict with materialistic, atheistic, and ag- 
 nostic doubt. (See the " New Englander " for 1882, 
 and January, 1883, for translations of Wundt's and 
 Ulrici's articles on Spiritism.) 
 
 To summarize, then, this whole discussion as to 
 advanced thought in German philosophy : — 
 
 1. Professor Zollner had and has vehement oppo- 
 nents in the highest circles of learning in Germany ; 
 nevertheless, his alleged facts have reached the ear 
 of science in Europe. 
 
 2. What is needed is a repetition of his experi- 
 ments and thorough researches in the whole matter, 
 in obedience to all the verifying laws of the scientific 
 method. 
 
 It was my fortune to assure Professor Zollner that 
 
OPPONENTS OF ZOLLNER's VIEWS. 171 
 
 Americans do not believe in the psychic lie em- 
 ployed ; that we regard him as a cheat ; that we have 
 proved him over and over to be in many things a 
 fraud ; and that England came near putting him in 
 jail for practising jugglery. " Very well," said Pro- 
 fessor Zollner ; '* here in Germany Mr. Slade always 
 acted as a man of honor." I said : " The world does 
 not believe in him. Your supreme duty to science is 
 to repeat your experiments with some one who is not 
 under suspicion, and in circumstances wholly above 
 the charge of fraud." 
 
 3. It has not yet been scientifically proved that the 
 so-called slate-writing is not a trick, and the claim is 
 frequently made in high quarters that it has been 
 performed by methods of jugglery. 
 
 4. Professor Zollner was not a believer in the 
 trustworthiness, though he was in the reality of spir- 
 itistic communications. 
 
 5. He ought not to be called a spiritist, but rather 
 a biblical demonologist. 
 
 6. He believed that the Bible is the only safe 
 guide as to our theories concerning spirits, good and 
 bad. 
 
 7. He was a thorough believer in the biblical doc- 
 trine of the supernatural. He regarded the progress 
 of psychical science as certain to confirm among men 
 of science faith in the supernatural in its biblical 
 sense. 
 
 8. If it should ever he shown, as it has not been yet^ 
 that Zollner' s alleged facts were real ones, the only 
 scientific conclusions that can he deduced from them 
 are those Christian ones which he drew from them. 
 
172 OCCIDENT. 
 
 I part here from Germany with a full heart. The 
 waterfalls, the forests, the roseate peaks, the stealthy 
 glaciers of Switzerland are around us. As I look 
 back from the summit of the St. Gothard Pass, let 
 me lift up my hands in thankfulness to Almighty 
 God for the freedom, the earnestness, and the breadth 
 of research which characterize the best universities 
 of the Fatherland. Much skepticism, undoubtedly, 
 has come out of Germany ; but the antidote to it has 
 been provided in Germany also, by the most careful 
 study. Here the mythical theory arose ; here it was 
 wounded to the death. Here originated the haughty 
 claim concerning myths and legends, that they are 
 capable of explaming all that is called supernatural 
 in the New Testament history ; here that theory has 
 been cut off level with the ground from the very 
 roots on which it stood expecting permanent life. In 
 this Germany there is a certain amount of obscure, 
 mystical thinking; there are torpid churches enough; 
 but the heart of the country, the heart of its learn- 
 ing, is sound, because truly loyal both to clear ideas 
 and to spiritual purposes. The blood of the Refor- 
 mation is in Germany. The head of a Melancthon, 
 the heart of a Luther — I believe these can be har- 
 monized with the head of a Helmholtz, a Kant, or a 
 Lotze. As I looked back from the Alps on Germany, 
 seeking for some soul large enough to comprehend 
 Luther and Melancthon, and Goethe and Helmholtz, 
 whom could I take ? No one is large enough to 
 comprehend all these souls ; but I left German soil 
 carrying in my hands one of the works of Jean Paul 
 Richter, largest soul of German literature, profoundly 
 
OPPONENTS OF ZOLLNER's VIEWS. 173 
 
 Christian — not in all respects what I could wish m 
 his convictions as to religious truths, but a spirit so 
 large that a denial of immortality appeared to him 
 to be philosophical lunacy: You put together Me- 
 lancthon, Luther, Goethe in his ripest years, Richter, 
 Kant, Lotze, and Helmholtz, and in these seven, as 
 you look back from the Alps, you behold a German 
 constellation fit to lead the ages. 
 
VI. 
 
 ADVANCED THOUGHT IN ITALY AND 
 GREECE. 
 
 WITH A PRELUDE ON 
 
 PKOBATION AT DEATH. 
 
 THE ONE HUNDRED AND FIFTY-SIXTH LECTURE IN THE 
 BOSTON MONDAY LECTURESHIP, DELIVERED IN 
 TREMONT TEMPLE, FEBRUARY 12, 1883. 
 
" Really, the right hand of God is everywhere. In this sense is the 
 God-man — who is at the right hand of God — ubiquitous, that he 
 may auywliere, at any moment, reveal himself in his God-manhood to 
 the willing soul. Such ubiquity, which may be called potential, best 
 explains the vision of martyred Stephen, the vision of Paul near Da- 
 mascus, and the beatific vision of the dying, so well accredited in in- 
 stances without number." — Professor Roswell D.Hitchcock, 
 Journal of Christian Philosophy, July, 1883, pp. 387, 388. 
 
 " Christ is perfect God and perfect and glorified man ; as the for- 
 mer He is present everywhere, as the latter He can be present any- 
 where." — Bishop Ellicott. 
 
 *' The mountain ridges of the wall of the Colosseum stood high in 
 the moonlight, with the deep gaps which had been hewn in them by 
 the scythe of time. . . . The crater of the burnt out volcano once 
 swallowed nine thousand beasts at once and quenched itself w'ith hu- 
 man blood. Here coiled the giant snake five times about Christianity 
 — like a smile of scorn lies the moonlight upon the green arena where 
 once stood the Colossus of the Sun-God. The Star of the North glim- 
 mers low through the windows. The serpent and the bear crouch. 
 What a world has gone by ! " — Richter, Titan. 
 
 " Earth proudly wears the Parthenon 
 As the best gem upon her zone ; 
 And Morning hastes to ope her lids 
 To gaze upon the Pyramids." 
 
 Emerson. 
 
PRELUDE VI. 
 PROBATION AT DEATH. 
 
 IiMMEDiATE, total, and affectionate self-surrender 
 of the soul to God is demanded of all responsible hu- 
 man beings every instant by conscience, wliicli is the 
 voice of God. Postponement of obedience is disobe- 
 dience. All delay of surrender to God is rebellion 
 against God. The divine summons is incessant, and 
 refusal to obey it is nothing less than incessant re- 
 bellion. Choices are as multitudinous and as instan- 
 taneous as thoughts; but the thoughts of a single 
 day no man can number, and yet conscience judges 
 every choice and all the secrets of the thoughts of 
 the heart. A continuous evil predominant choice 
 implies a continuous series of subsidiary evil choices ; 
 and so the choices of an evil man succeed each other 
 with the rapidity of thought. The divine voice with- 
 in the soul constantly whispers "Thou oughtest," and 
 the soul as constantly answers "I will not." It is 
 the repetition of actions that makes them habitual. 
 Repetition is the hammer which forges the chains 
 of habit, and our own free choices wield the ham- 
 mer. 
 
 The supreme word of reason, therefore, speaking 
 in the name of practical wisdom as to the duty of 
 surrender to God, is Now. The supreme word of 
 
 12 
 
178 OCCIDENT. 
 
 conscience, speaking in the name of Eternal Right, 
 is Noiv. The suj^reme word of the scientific school 
 and of the Scriptural school in theology is To-day. 
 The su23reme word of the siren school and of every 
 form of false liberalism is To-morrow^ a more con- 
 venient season, or, possibly, the intermediate state. 
 Incessant repetition of rebellious resolves, in defiance 
 of incessant solicitations from the divine voice of 
 conscience, must ultimately, under natural law, fix 
 character in the sense of making its moral state per- 
 manent. 
 
 Hold unflinchingly to the first truths, the funda- 
 mental, primary religious verities, that similarity of 
 feeling with God is necessary to peace in his pres- 
 ence, and that the longer we live in dissimilarity of 
 feeling with Him the longer we are likely to do so. 
 It is self-evident that we must love what God loves 
 and hate what He hates, and that otherwise there is 
 no possibility of peace for us in his presence. It is 
 utterly indisputable, also, that the longer we live in 
 the love of what He hates and in the hate of what 
 He loves, the longer we are likely to do so. 
 
 As the New England and all sound theology has 
 taught for centuries, when the soul puts forth its first 
 evil choice it takes sides against God. So far forth 
 as depends on itself, it does in that single predomi- 
 nant intention, in that initial moral resolve to rebel, 
 put itself into its spiritual grave. Unless God ex- 
 erts the special influences of the Holy Spirit upon 
 sucli a soul, it will never rise out of its grave. The 
 soul that decides once against God continues to be 
 against God until it repents. It is the teaching of 
 
PEOBATION AT DEATH. 179 
 
 accredited theological science that we have no rea- 
 son from Scripture to believe that a soul that has 
 sinned even once against God will repent, unless God 
 especially draw it, renew it, and lift it out of death 
 by a spiritual resurrection. 
 
 Endeavoring to show from mere reason that there 
 is natural proof that death may end probation, I 
 affirm that it is utterly futile for opponents of this 
 position to say that it is a mere guess. If I do not 
 know whether a fortress in which I am placed as 
 commander is to be attacked to-night or to-morrow 
 morning, it avails nothing for me to say : "I fancy 
 that the attack may not be until to-morrow morn- 
 ing." A surmise on that side of the case is worth- 
 less. To lean on any guess of that kind would be in- 
 sanity of the worst sort ; but a guess on the other 
 side of the case, even if it is only a guess, will gov- 
 ern my action. " I surmise," so the scout tells me, 
 " that there may be an attack to-night ! " I will be 
 ready, in any event. " What I say unto you I say 
 unto all : Watch I " So speak the Scriptures them- 
 selves. 
 
 Such being the stern facts which constitute the 
 framework of my discussion, I now raise the central 
 question : What constitutes probation by death seen 
 at a distance, by death near at hand, and by death 
 at its supreme moment ? 
 
 1. Distant views of death have been disregarded, 
 and their natural moral influence persistently re- 
 sisted, by any one of advanced or middle age who 
 approaches death unrepentant. 
 
 2. Such persons as resist the natural moral in- 
 
180 OCCIDENT. 
 
 Alienees of death foreseen at a distance may very 
 naturally resist its moral influences when it is close 
 at hand. It is the general experience of the human 
 race, and even of average populations in Christen- 
 dom, that most men of middle or advanced life die 
 as they have lived. They usually pass out of the 
 world remaining, to outward appearance, in the gen- 
 eral moral state m which they have drifted through 
 life. 
 
 3. In perhaps seven cases out of ten those who ap- 
 pear to repent, in view of death supposed to be near 
 at hand, show by their lives, when they are delivered 
 from fear of deatb, that their repentance was not 
 genuine. In proof of the truth of this assertion, I 
 must appeal to the sacred experiences of the pastors 
 around me, in their profound and close studies of hu- 
 man character in its great moral crises. 
 
 4. To the unrepentant soul, the discipline of death 
 is one of fear chiefly. This, although the beginning 
 of wisdom, is not the end of it. The moral motives, 
 which include both the fear and the love of God, 
 may be presented more powerfully to the soul in life 
 than they well can be in death. 
 
 5. There is probation by comparatively near views 
 of the mountain-range of death and by the thought 
 of what lies beyond it. 
 
 6. There is probation in close approach to this 
 range. 
 
 7. There is probation in leaving the plain and as- 
 cending the slope of the range. 
 
 8. There is probation in leaving behind, once for 
 all, the affairs of the world and the temptations of 
 the flesh. 
 
PROBATION AT DEATH. 181 
 
 9. There is probation in ascending high enough on 
 the mountain-range of death to have wide outlooks, 
 in the breadth and elevation and seriousness of which 
 the whole aspect of life is changed. 
 
 I figure to myself our passage through life to 
 death as like the crossing of the tropical portion of 
 our continent from Atlantic to Pacific, with the An- 
 des in view at a distance. Occasionally, as Words- 
 worth tells us, we hear far inland the roar of the 
 ocean on the East of life. It is long before childhood 
 ceases to have intimations of immortality. Many a 
 time, on the height of our best experiences in youth, 
 we have wide outlooks, backward as well as forward. 
 For one, I think those elevated experiences which 
 come to comparatively uncorrupted young souls are 
 full of really divine voices and actually supernatural 
 touches of the Holy Spirit. These influences may 
 bring the soul into a natural religiousness, which is 
 not Christianity, indeed, and not sufficient to save 
 the soul ; but is a general preparation for the re- 
 ception of the regenerating truths of our holy faith. 
 I believe, in short, with one of the great fathers of 
 the Church, that the soul is naturally Christian. It 
 usually appears such in the high moments of early 
 life when youth is pure. It is in man, as man, to 
 remember whence he came. It is in man, as man, 
 to find on the summit of his nature the place for an 
 altar to Almighty God. Richter says that on every 
 hill-top, in the summits of the loftiest natures of 
 every nation, will be found an altar to the unseen, 
 personal God. 
 
 As we go on in life, and look across the Brazilian 
 
182 OCCIDENT. 
 
 plain towards the sunset, we behold from afar the 
 Andes, the termmal experiences of death. "We do 
 not always see them while we are in the dust of the 
 wayside. We are oblivious both of what is behind 
 us and of what is before us when we are among 
 the wild beasts of the forests. We lie down many 
 nights, it may be, under the roaring tempests and 
 the creaking boughs, under terrible tropical rains 
 and lightnings, and listen to the thunders of the 
 passing storm, and forget the rolling of the ocean on 
 the East, and do not even ask whether there is an 
 ocean rolling beyond the Andes at the West. But 
 great moments come again. We ascend the hill-tops. 
 We have far, clear views of the terminal range. And 
 then, sooner or later, we do come to the edge of that 
 range. We perceive vividly that we are leaving the 
 level plain of middle life. We ascend to the begin- 
 nings of old age, and the outlook broadens. Some- 
 times sudden death gives us instantly an elevation 
 to the height of this range, and the quick transition 
 from a low plane of experience to an elevated one 
 brings what seems to be almost a supernatural move- 
 ment of the soul. The elevated thought and feeling 
 natural to a near approach to death constitute usu- 
 ally a great spiritual experience, and the soul must 
 decide for or against any light that comes to it in 
 this loftier view. 
 
 10. Most commonly the summits of the mountains 
 of death are veiled in mists. There are compara- 
 tively few deaths in which the faculties of the soul 
 retain their balance and have clear vision to the very 
 summit of transition from time to eternity. 
 
PKOBATION AT DEATH. 183 
 
 11. Nevertheless, tliere is in many average cases, 
 before consciousness is lost, a marvelous quickening 
 of conscience and memory when death is expected 
 instantly and by unimpaired faculties. 
 
 Physiologists themselves say that in death, after 
 the power of speech, and even of motion, is lost, 
 there may be a quickening of memory bringing the 
 whole life before conscience, because attention is 
 taken off the external world. Draper says ("Hu- 
 man Physiology," p. 562), very suggestively : 
 "Doubtless the mmd in the solemn moment of death 
 is sometimes occupied with an instantaneous review 
 of impressions long before made upon the brain, and 
 which offer themselves with clearness and energy, 
 now that present circumstances are failing to excite 
 its attention through loss of sensorial power of the 
 peripheral organs, this state of things having also 
 been testified to by those who have been recovered 
 from drowning." This marvelous awakening of 
 memory may occur even when all the external senses 
 are active. When once, in expectation of instant 
 death, my whole life was thrown before me vividly, 
 as if in panoramic vision, I was exceedingly atten- 
 tive to what was going on outside of me. When 
 I felt a torch lighted inside my brain, my attention 
 was not taken off external things. I was very anx- 
 ious to know whether the railway coach, in which 
 I was being thrown down a rocky bank, was to be 
 instantly dashed to pieces, whether it was to take 
 fire, whether my death was to be by a swift concus- 
 sion with the rocks, or whether I was to be burned 
 alive. The first thing said after the coach struck 
 
184 OCCIDENT. 
 
 and ever}' thing inside of it fell into a oliaos of wreck, 
 was : " Are there any lights burning ? Put them 
 out ! " Every passenger had his mind on that 
 thought, the possibility of horrible death by burning. 
 But, although my mind was thus intensely occupied 
 by what was outside of me, the whole of my life, in 
 its moral relations, from earliest youth to the latest 
 hour, flashed before me instantaneously, but vividly. 
 
 12. When the faculties of the soul remain unim- 
 paired, there is probation in arrival at the summit of 
 the mountain-range of death and in the outlook be- 
 yond. 
 
 In life, as in the sky, there are few perfectly clear 
 sunsets. Sometimes, however, the sky is unclouded 
 until the very last, and we may observe the whole 
 outward appearance of the setting orb until it disap- 
 pears. Such cases, in which the mental and moral 
 faculties seem to be unimpaired to the very end, are 
 exceedingly instructive and deserve the most careful 
 inductive study. 
 
 13. What are the experiences of the soul in the 
 supreme moment of death, when an outlook beyond 
 its summit appears to be vouchsafed to some ? 
 
 In the most remarkable exceptional cases there 
 have been observed in the dying : (1) a starting up 
 of the body, but in a manner different from auto- 
 matic action ; (2) a pointing with the hand, but with 
 a definiteness and steadiness not explicable by au- 
 tomatism ; (3) a look as if at the appearance of a 
 sudden vision and most appreciably different from 
 the merely automatic stare ; (4) a steady, intense, 
 intelligent gaze; (5) frequent mysterious brighten- 
 
PBOBATION AT DEATH. 185 
 
 ing of the eyes ; (6) a strange luminoiisness of face ; 
 (7) sometimes the hearmg of strange voices ; (8) 
 sometimes emphatic words. It is a fact of science 
 that in the dying the eyes often mysteriously brighten 
 just before they glaze. 
 
 14. It is possible that the peculiar experiences 
 here described may all be susceptible of a scientific, 
 physiological, or psychological explanation as wholly 
 subjective in origin. 
 
 15. It is perhaps certain that they are thus expli- 
 cable in many cases. 
 
 16. It is improbable, however, that they are thus 
 explicable in all cases. This improbability rests on — 
 
 (1.) The earnestness, reality, and unexpectedness 
 of the emotions displayed by the dying in these high- 
 est experiences. 
 
 (2.) The sameness of the experiences in persons 
 of different temperaments, education, and beliefs. 
 
 (3.) The great number of those who have exhib- 
 ited these signs. 
 
 (4.) The differences in minute detail between 
 what occurs in mere trance and hallucination and 
 automatic action of the brain, on the one hand, and 
 what is observed in some of these experiences, on 
 the other. 
 
 There are lying here at my side the authentic rec- 
 ords of twenty cases illustrating the experiences of 
 the dying in what appears to be an outlook from the 
 summit of death upon a world beyond it. 
 
 Here is a famous essay by Frances Power Cobbe 
 entitled " The Peak in Darien ; or. The Riddle of 
 Death." She is no partisan on the side of evangel- 
 
186 OCCIDENT. 
 
 ical tlieolog}'', but she summarizes in this article a long 
 list of experiences in which just such visions beyond 
 the peak of death appear to have been had by the 
 coolest, most unimj^assioned persons in their dying 
 moments. The late Dr. Clarke, a physician of great 
 eminence in this city, published a thoroughly scien- 
 tific work on ''Visions," and its introduction was 
 written by Dr. Oliver Wendell Holmes. In that 
 volume, which is sufficiently skeptical as to the objec- 
 tive reality of anything seen in vision by the dying 
 (see pp. 258-272), an admission is made (p. 274) 
 which cannot very easily be set down as mere hallu- 
 cination. " Probably all such visions as these," says 
 Dr. Clarke, " are automatic. But yet, who, believing 
 in God and personal immortality, as the writer re- 
 joices in doing, will dare to say absolutely all? will 
 dare to assert there is no possible exception ? If life 
 is continuous, heaven beyond and death the portal, is 
 it philosophical to affirm that no one entering that 
 portal has ever caught a glimpse or can ever catch a 
 glimpse, before he is utterly freed from the flesh, of 
 the glory beyond? The pure materialist, sad disci- 
 ple of Nihilism, may dispute this ; but no Theist or 
 Christian will be bold enough to deny it" (p. 272). 
 " There would be no revival of brain-cells, stamped 
 with earthly memories and scenes, but something 
 seen of which the brain had received no antecedent 
 impression and of which the Ego had formed no con- 
 ception. Entranced by a glimpse of what eye hath 
 not seen nor ear heard and of which man has formed 
 no conception, the gaze of the departing spirit would 
 be riveted upon a glory invisible to his earthly com- 
 
PROBATION AT DEATH. 187 
 
 panions. His features would be transfigured, and 
 those around him would be amazed, perhaps appalled, 
 at the sight, as some fishermen were, two thousand 
 years ago, upon a mountain in Galilee, by the tran- 
 scendent glory of a familiar face." ("Visions : A 
 Study of False Sight," by Dr. E. H. Clarke. Boston, 
 1878, p. 278.) 
 
 You dare not look at the holiest facts of death ? 
 You dare not avert your eyes from them ! These are 
 verities that hush the house, because they are verities 
 into which we are all drifting. Death is so great a 
 fact that it is the only circumstance we are permitted 
 to see with certainty in our futures. Nothing else is 
 certain ; but it is certain that every eye here will 
 glaze, every breath, every pulse, pause, every form 
 grow cold and turn to dust. Nothing in all our fu- 
 ture is really certain but our exit. There is nothing 
 so high in life as the opportunity it gives of going up 
 higher ; there is nothmg so much worth living for in 
 life as death. He is a fool who has not looked through 
 life and obtained such a vision of eternity as to con- 
 stitute an inspiration. He is a weakling in life who 
 has not leaned forward far enough to obtain an inha- 
 lation from the other world for use in this. Thomas 
 Carlyle was always citing Goethe's Mason's Song : — 
 
 " Silent before us, 
 Veiled the dark portal, 
 Goal of all mortal. 
 Stars over us silent, 
 Graves under us silent. 
 Choose well, your choice 
 Brief is but endless. 
 
188 OCCIDENT. 
 
 Here in eternity 
 Eyes to regard you, 
 Here is all fulness, 
 Ye brave, to reward you. 
 Work and despair not." 
 
 17. There may be cases when in death, at the su- 
 preme moment, the good may see those who have 
 gone before them, and, perhaps, first of all, those 
 nearest and dearest among those that have been taken 
 from them. It is said of the martyr Stephen that he 
 saw heaven opened and Jesus standing at the right 
 hand of God. 
 
 18. There may be cases in which the evil may see 
 in death those whom they have injured: a Nero those 
 he has slain; a Charles IX. those he has massacred; 
 and the murderer or adulterer may meet his victims. 
 
 19. After this mysterious experience of a supreme 
 outlook beyond death, the soul sometimes retains 
 power enough over the body to speak ; and, of course, 
 its probation is not over in such cases. 
 
 20. In these cases, therefore, there must be proba- 
 tion by any light which comes to the evil soul or to 
 the good in the supreme moment, for this light must 
 be accepted or rejected. 
 
 Allow me to ask you to notice that I make nothing 
 whatever in this argument depend upon the determi- 
 nation of the precise moment or manner of death 
 considered as a physical change, but everything upon 
 its character considered as a spiritual experience. 
 Nor do I insist at all upon those exceptional types 
 of experience which must, indeed, not be overlooked, 
 but are not essential to my chief purjiose. 
 
PROBATION AT DEATH. 189 
 
 21. A distinction must be made between real and 
 apparent death. 
 
 It is true, to be sure, that it is not agreed among 
 men of science precisely when the separation of the 
 soul from the body occurs ; but such separation is 
 the ordinary definition of death. This definition is 
 all the better for being trite. It is the accepted defi- 
 nition. There has been a prize offered in France for 
 many years for an unmistakable sign of death. Ces- 
 sation of the breath is not always that sign, cessation 
 of the pulse is not, for both breath and pulse cease in 
 cases of suspended animation. In saying that the 
 light of eternity sometimes dawns on the soul before 
 the eyes are closed to this world, I assert what to all 
 appearance is scientifically demonstrable ; but I, of 
 course, do not mean the full light of eternity. 
 
 The physiological truth is that breathing does not 
 cease, usually, until after the eyes glaze, and the 
 Qjes brighten before they glaze in many cases, when 
 the faculties are unobscured at the last moment of 
 life. The development of the heat of the body and 
 several other organic functions continue for a time 
 after breath and pulse cease. (See Draper's " Phys- 
 iology," p. 562.) According to some definitions of 
 death, it does not close until the natural heat of the 
 body passes away. 
 
 22. Whether rapid or otherwise, death is the sep- 
 aration of the soul from the body, and probation is 
 not over until death ends. 
 
 23. Probation m death, however rapid, includes 
 time for decision for or against all the light it brings. 
 
 24. It is rational to believe that he who passes 
 
190 OCCIDENT. 
 
 through probation hy death seen at a distance^ and hy 
 death near at hand^ and hy death at its supreme mo- 
 ment^ unrepentant^ ivill he so hardened and blinded 
 by resisting all the light of these mighty spiritual ex- 
 periences that he ivill 7iever repent. 
 
 This position is reinforced by the three great facts 
 already noticed in another connection : (1) that he 
 who comes to death unrepentant must have resisted 
 its natural moral influences, as it is seen from a dis- 
 tance, and so have hardened and blinded his soul by 
 sin against light ; (2) that most men of middle or 
 advanced life die as they have lived ; and (3) that 
 probably seven cases out of ten of apparent repent- 
 ance in presence of death turn out not to be genuine 
 if life is spared. 
 
 25. Mere reason, therefore, makes it highly prob- 
 able that death ends probation. Under natural law 
 and the continuous repetitions of moral choices by 
 tlie soul, probation before death appears to be enough, 
 and probation at death more than enough, to fix 
 character, at least in germ. 
 
 26. It has been shown that what reason makes 
 probable on this point the Scriptures make certain. 
 
 27. The supreme dictate of practical wisdom coin- 
 cides demonstrably, therefore, with the imperative and 
 incessant mandate of conscience, with all the unsj^eak- 
 able promptings of the Divine love and mercy, as 
 seen in both Nature and revelation, and with the con- 
 stantly reiterated command of the Scriptures, and 
 makes total, affectionate, irreversible self-surrender of 
 t]ie soul to God its duty this instant. 
 
 Inventing no new theory of probation, I have sim- 
 
PKOBATION AT DEATH. 191 
 
 ply analyzed notorious facts and found behind them 
 enough to fill our faces with the whiteness of awe in 
 the presence of the natural laws which govern char- 
 acter. My chief propositions are that the light which 
 death brings is not likely to save the soul, but that 
 resistance to this light may ruin the soul. It is not 
 likely to save, for he who has resisted all light up to 
 death is almost certain to resist light in death. It 
 may ruin, for he who resists all light up to death and 
 in death, probably commits unpardonable sin, and 
 fixes the permanent bent of his character. Sinning 
 against the light blinds us to the light, and he who, 
 under the constant summons of God in conscience 
 to repent, constantly replies in the negative, and 
 does so on the approach of death, and in death, and, 
 when the light which the last moment emphasizes 
 or reveals, breaks upon him, may be expected, under 
 natural law, never to repent. " Now is the accepted 
 time; now is the day of salvation." This is the 
 voice of all the constellations in the merely natural 
 sky of reason. It is the voice of all the constella- 
 tions in the sky of revelation. May God give us 
 Avisdom to obey these voices instantly ! [Many 
 voices : " Amen ! " " Amen ! "] 
 
LECTURE VI. 
 
 ADVANCED THOUGHT IN ITALY AND GREECE. 
 
 Cesar's work is nine tentlis undone ; that of 
 Peter and Paul remains. Rome is more tlieirs than 
 his. Let us not underrate what ancient Rome has 
 done for jurisprudence, literature, and art ; but the 
 relations of Rome, ancient and modern, to Christian- 
 ity are a yet more important theme. 
 
 What is to be said of advanced thought in Italy ? 
 Chiefly that it is undermining the Papacy, upsetting 
 Romanism, putting an end to Vaticanism, but not 
 that it is annihilating Catholicism. Separate for me 
 the pure portions of the Catholic faith from the ac- 
 cretions of Vaticanism, Romanism, and the Papacy, 
 and, although I may retain the liberty, even after 
 such sifting, to make many criticisms of the resid- 
 uum, I should, nevertheless, be obliged to say God- 
 speed to the central parts of the Reformed Catholic 
 faith. Dean Stanley was not without hope that the 
 English Church, tlie Greek Church, and a Reformed 
 Catholic Church miglit establish a loose union. If 
 this is a wild expectation, there is, nevertheless, 
 much reason to believe that Catholicism will be 
 slowly purified as the intelligence of the masses of 
 Catholic populations increases. One of Luther's 
 benedictions to Melancthon was : " May God fill your 
 
ADVANCED THOUGHT IN ITALY AND GREECE. 193 
 
 heart with hatred of the papacy." Melancthon him- 
 self did not care to see a reformed Catholicism, even 
 if it had some central ecclesiastical power at Rome, 
 disappear. I do wish to see Romanism, in the sense 
 of Vaticanism, vanish as vapor before the sun, and 
 pass completely out of sight or ken of the human 
 race. I abhor Vaticanism, and Romanism, if by 
 Romanism you mean Vaticanism ; but Catholicism, 
 under which term I would summarize the pure parts 
 of the Romish faith, I believe has a long life yet 
 before it in a reformed shape in the Latin world. 
 
 What are the prospects of reformed Romanism, as 
 you look on it from the City of the Seven Hills ? 
 
 In 1191 Celestine III. made the Emperor Henry 
 
 VI. kneel down before him, and then kicked his 
 crown off his head, in order to show the Pope's pre- 
 rogative of making and unmaking kings. Gregory 
 
 VII. obliged Henry IV., Emperor of Germany, to 
 stand three days in the depth of- winter, barefooted, 
 at the gate of the Castle of Canossa, to implore his 
 pardon. What has happened since those days? Bis- 
 marck tells the German Parliament that neither he 
 nor his nation expects to go to Canossa. Fifteen 
 thousand dollars from poor shop-girls in Great Brit- 
 ain were only a few years ago presented to the Pope 
 by Lady Herbert, of England, and he seems to have 
 needed the gift. The states of the Church, after 
 a thousand years of dark preeminence, have dis- 
 appeared from the map of Italy. The unofficial 
 secretaries of legation, kept at the Papal Court by 
 several nations, have been withdrawn. The legation 
 from England, in 18T4, ceased to have any official 
 
 13 
 
194 OCCIDENT. 
 
 home at tlie Vatican, and even France is now in- 
 clined not to send any representative to the Court 
 of St. Peter. The fact cannot be concealed even 
 from Romanists, that the temporal power of the Pa- 
 pacy has passed away in our time. The alphabet- 
 ical guide to the Protestant churches in Italy says 
 there are 138 organized Protestant churches, besides 
 assemblies where service is conducted in English, 
 French, and German. There are among the Wal- 
 denses 15,000 communicants, and from 8,000 to 
 10,000 more in the Italian Protestant churches. 
 
 At the time of the Armada — that is, in 1588 — 
 Spain alone had forty-three millions of people. Eng- 
 land, Wales, and Scotland numbered only about four 
 millions, or fewer than London itself contains to- 
 day. Now, Spain has only sixteen millions, while 
 Great Britain has thirty-six, with colonial subjects 
 swelling the number to more than three hundred 
 millions. The wealth of Great Britain has increased 
 a hundred-fold, while Spain has become impover- 
 ished. In France there are more than half a mill- 
 ion Protestants, with a thousand Protestant pastors, 
 more than 1,200 Protestant schools, and thirty Pro- 
 testant religious journals. In Switzerland Roman- 
 ism had once all, and now has only two-fifths of 
 the population. In Bavaria the Protestants number 
 nearly a third of the population. In Belgium alone 
 does Romanism show vigor. 
 
 It has been my fortune to recite these facts in a 
 public lecture almost under the shadow of the Vati- 
 can, and I am speaking at this moment from notes 
 used in Rome. In 1851 the Roman Catholics were 
 
ADVANCED THOUGHT IN ITALY AND GREECE. 195 
 
 25 per cent, of the wliole population of England and 
 AVales and Ireland ; in 1871, or twenty years later, 
 they were only 19 per cent. Nevertheless, the Pope 
 has recently referred to England as a field of victory 
 for Romanism. The last edition of the "Encyclo- 
 pedia Britannica " says that Catholics in England and 
 Wales, according to the census of 1877, were barely 
 one million. Roman Catholic churches and chapels 
 increased in England, Scotland, and Wales from 647, 
 in 1850, to 1,543, in 1880 ; but Protestant churches 
 have increased more, relatively, and there is now a 
 less percentage of Romanists in the British popula- 
 tion than at the beginning of the century. Roman 
 Catholicism has not been progressive in England for 
 a quarter of a century. Until within about fifty 
 years all South America was Roman Catholic ; but 
 now some twenty Protestant missionary societies are 
 at work there. Mexico once had the richest Roman 
 Catholic establishment in the world ; but Protestant- 
 ism is making great inroads upon its chief cities. In 
 1800 the Roman Catholics were 0.02 of the whole 
 population of the United States, now they are 12.68. 
 The Evangelical population of the United States in 
 1800 was 24 per cent, of the whole population ; now 
 it is estimated at 70 per cent. In 1800 there was in 
 the United States one Evangelical Protestant com- 
 municant for every fifteen of the population ; now 
 there is one in five. 
 
 What of Count Campello ? It was my fortune to 
 meet him in Rome, and to study his career care- 
 fully through his own eyes, as well as those of both 
 his friends and opponents. He is one of the signs 
 
196 OCCIDENT. 
 
 of the times as to the probable future of Romanism 
 in Italy ; a devout, brave, and able man ; a scholar, 
 who drifted out of Romanism because he could not 
 drift out of honesty. He has endeavored, but with 
 little success, thus far, to establish a journal of his 
 own, in which he does not advocate all our various 
 jarring sects of Protestantism. He is very careful 
 not to bring forward fifty-five religions in the place 
 of one. But he stands upon the general principles 
 of Protestantism, and advocates such a religion as 
 will at once reach the heart of the people of Italy 
 and not offend the powers of the state. He is not 
 cringing in his attitude before the civil authorities, 
 neither does he take the position of a craven syco- 
 phant before popular ignorance. He attacks Vati- 
 canism boldly, he opposes infidelity vigorously; in 
 short, he is doing admirable Protestant work in the 
 pulpit and on the platform and in the press. The day 
 is coming when he, and men with purposes like his, 
 are likely to liave man}" followers on the Seven Hills. 
 You stand in Rome and look abroad over the do- 
 minions of the Pope in the world, and can hardly 
 fail to be made cheerful by many a prospect of re- 
 form ; not near at hand, perhaps, but inevitable at 
 last. The temporal power of the Pope has been 
 taken from him, once for all. Say what you please 
 about the possibility of its being finally brought 
 back, it appears to me that the hour has sounded 
 when all serious Romanists themselves should give 
 up this hope. Transfer the seat of the Papacy from 
 Europe to this country, if you please. I should re- 
 joice in such transf erral ; because, once out of Rome, 
 
ADVANCED THOUGHT IN ITALY AND GREECE. 197 
 
 the Papacy will not be itself. A certain historic and 
 ecclesiastical glamour will be rubbed off it the mo- 
 ment you put it into another country. Bring it to 
 New York, and you will be bringing a gaudy butter- 
 fly into the frosts of the latest Autumn. We are 
 very rude toward gilded things in this country. We 
 have many kinds of sense ; but very little historic 
 sense or ecclesiastical sense. The Pope in New York 
 would most assuredly be a humming-bird in March. 
 What am I to say of Protestantism at large in 
 Italy ? What are the present duties of Protestant- 
 ism on the Seven Hills of Rome ? What measures 
 for the advance of Protestantism in Italy ought to 
 be supported by Protestants elsewhere ? Among 
 particular measures for the advance of Protestantism 
 in Italy these are very specially important at the 
 present time : — 
 
 1. Support of the new Italian national system of 
 education — especially of the institutions equivalent 
 to our common schools and high schools. 
 
 2. Churches of aggressive piety. 
 
 3. Lectureships in Protestant apologetics. 
 
 4. Scientific theological training of preachers. 
 
 5. Evangelical services. 
 
 6. All methods for the religious culture of the 
 young. 
 
 7. Temporary financial assistance to converts in 
 need of employment after ceasing to be Roman' 
 ists. 
 
 8. Purity of life in the Evangelical ministry. 
 
 9. Unity among Evangelical sects. 
 
 10. Exposure of the errors of the Papacy, as illus- 
 
198 OCCIDENT. 
 
 trated in the history of indulgences, inquisitions, 
 Mariolatry, monasteries, the denial of the Bible to 
 the people, the political pretensions of the hierarchy, 
 and its opposition to the education of the people. 
 
 Many a cab-driver in Paris was once a priest. It 
 is very difficult to obtain in Paris reputable employ- 
 ment at the present hour for a priest who has aban- 
 doned Romanism. It is almost impossible to do this 
 in the Sacred City of the Tiber. I found Protestant 
 ministers and missionaries substantially unanimous, 
 although not quite so, in the opinion that financial 
 assistance should be given to such converts ; not per- 
 manently, but from time to time, according to the 
 wisdom of those who study the circumstances in de- 
 tail in each case. It is really a question of starva- 
 tion that faces many a man who leaves Romanism in 
 Italy. Many a poor priest will not be received as a 
 teacher, or employed in any position of high trust, if 
 it is known that he has become a reprobate to Ro- 
 manism. Perhaps very little ought to be said upon 
 this point, after all. Nevertheless, so does Rome 
 differ from London, so does Paris differ from Boston, 
 that temporary assistance of this sort sometimes 
 makes the difference between courage and a craven 
 attitude in one who leaves Romanism. Unless a 
 man can obtain his living, it is hard to induce him 
 to be thoroughly aggressive in his opposition to the 
 faith he abandons in Italy. In twenty-five years no 
 aid of the kind here suggested will be needed. 
 
 What is Italy to the world ? you ask. What is 
 she to-day to the Romish world ? Queen of Romish 
 nations, head of all great Romish forces on this 
 
ADVANCED THOUGHT IN ITALY AND GREECE. 199 
 
 planet. Conquer Italy for Protestantism and ad- 
 vanced ciyilization ; conquer that land of beauty and 
 of song ; conquer that population of devout religious 
 instincts and of marvellous artistic perceptions ; con- 
 quer that proud people of ancient blood, not yet for- 
 getful of its lineage, and you conquer Romanism 
 throughout the planet. 
 
 What was Italy to the world? The most ad- 
 vanced thought of Italy must be learned from the 
 clustered constellations of culture in the deep sky of 
 her classical ages. The azure canopy in which Hor- 
 ace and Virgil, Cicero and Csesar blaze as fixed stars 
 is yet spread over all educated nations. Among the 
 ruins of the Forum and the Palatine Hill, and along 
 the Appian Way and in the Colosseum and the Cata- 
 combs, the air is full of ghosts, with whom you 
 converse of what was and is and is to be. '' Torn 
 asunder," says Richter, " are the gigantic spokes of 
 the wheel which once the very stream of the ages 
 drove." Their pathetic fragments are more glorious 
 than all that has taken their place. 
 
 No marbles in Italy are more worthy of study 
 than the portrait busts from the classical ages. Un- 
 til the faces of the emperors and philosophers and 
 orators and poets have not only given up their secrets 
 as pieces of physiognomy, but have been set in their 
 proper relations to history and biography, so that a 
 restoration of the spiritual atmospheres of ancient 
 Rome becomes possible to the student of her ruins, 
 it can hardly be said that he has appreciated the 
 opportunities of a visitor at the Capitoline Museum 
 and the Vatican. A general remark on the ancient 
 
200 OCCIDENT. 
 
 portrait busts is, that the heads and faces are 
 stronger than those of the present Italian public 
 men, though in general more nearly of the same 
 types of form than one would suppose by studying 
 idealized modern illustrations of the Roman counte- 
 nances in the Augustan age. Often weak, some- 
 times exceedingly cruel, very frequently coarse and 
 oleaginous in fibre, the classical faces are yet less 
 melted and inwardly effeminate than the average 
 types of the Italy of the present day. In general, 
 large remnants of health of soul and of vigor of 
 constitution remain in the earlier line of emperors. 
 These founders of imperial power have a more force- 
 ful quantity and quality of being than can be attrib- 
 uted to the average of the later line. 
 
 Curiously one notices, among the antique busts 
 of the Capitoline Museum, in Julius Coesar^ dignity, 
 magnanimity, and force ; the strong cheek - bones, 
 forehead, nose, and chin ; the hollow cheeks ; the two 
 horizontal and two vertical wrinkles in the high and 
 deep but not pugnaciously thick forehead : in -4?/- 
 gustus, imperiousness and intensity, but a certain 
 lack of strength in the lower face as compared with 
 Julius Caesar ; the pronouncedly knit brows, the 
 cold, imperious lips : in Caligula, a lawless will, a 
 cruel arrogance, a whimsical, general disposition, a 
 weak lower face ; the mouth, eyes, and brows those 
 of a person of inferior ability, accustomed to un- 
 limited power : in Claudius, weakness of character, 
 considerable force of intellect, the absence of pre- 
 dominant, cruel dispositions ; the rather thin and 
 flabby lower face, as of a man whom women might 
 
ADVANCED THOUGHT IN ITALY AND GREECE. 201 
 
 rule : in Messalina^ treachery, sensuality, and daring ; 
 the repulsively sensual thickening of the lower face, 
 in spite of the general symmetry of the features and 
 the fineness of fibre : in Agrippina^ ability, perfidy, 
 ambition, with a capacity for cruelty in the service 
 of these predominant traits, and for sensuality which 
 would know no check except from selfishness; the 
 forehead, cheek-bones, and chin strong for a woman's 
 face, and yet the whole countenance quite symmetri- 
 cal and perhaps in youth outwardly, though never 
 inwardly, beautiful : in Nero^ at eighteen or twenty 
 years of age, brutal coarseness, perfidy, and the puffy 
 cheeks of physical indulgence ; in Nero, later in his 
 life, the withered lower face contrasting strangely 
 with the dewlap in the chin and the thick neck; 
 then the wrinkled forehead, the scornful and lawless 
 lips, and yet the fibre of the man's brain and face 
 not so bad as the form of both : in Poppea iSabma, 
 outward beauty, sensuality, and ambition : in Titus, 
 to pass by the coarse and cruel face of Vespasian, a 
 certain elevation and worthiness both of mind and 
 character, triumphing over some tendency to sen- 
 suality, but having very little natural cruelty to 
 contend with: in Traja7i^ a. look of justice and pen- 
 etration, not met with since Caesar's face ; an om- 
 nipresent careworn expression, as if derived from 
 honorable fulfilment of the duties of ruling; the 
 length of the head from the ear to the space between 
 the brows ; the strong cheek and chin ; the chief 
 fault, the fiatness of the upper brain at its front : in 
 Hadrian, a very complete equipment of all the fac- 
 ulties, yet a certain tendency to secretly cherished 
 
202 OCCIDENT. 
 
 sensualities and cruelties, and a lack of elevation, 
 except of the kind which arises from good taste : in 
 Marcus Aurelius, as a youth, the best nature among 
 the emperors, generosity, ingenuousness, and eleva- 
 tion of soul ; the symmetrical, open and sweet, but 
 not soft face ; its extreme contrast with Caracalla, or 
 Nero, or Faustina, whose repulsively thickened, sen- 
 sual cheeks, neck, and chin are next to it ; in Marcus 
 Aurelius, as a man, the same traits matured, with a 
 careworn look and a little more suspicion, but with 
 no treachery or sensuality mingled with them. 
 
 In the Hall of the Philosophers, a thousand 
 thoughts fill the soul as one notices in Socrates the 
 colossal forehead and satyr-like nose ; the powerful, 
 shrewd, and wholly honest eyes, contrasted with the 
 democratic carelessness of the beard and strong 
 lower face ; a gigantic nature, symmetrical in every 
 part, except an ugliest possible pug-nose, — uglier yet 
 in the bust at Villa Albani where the power of the 
 forehead is not quite as great as here : in Demosthenes, 
 the six wrinkles in the brows ; the whole face and 
 head exceedingly like that of the Vatican statue, 
 but possibly expressing even greater intensity and 
 concentration of intellect and will, and breathing in- 
 genuousness everywhere through the terrible mental 
 and moral penetration : in u^schines, comparative in- 
 dolence, a capacity for dishonesty, and yet much sym- 
 metry and force of brain; the unmistakable proofs 
 that he was neither as earnest, nor as honest, nor as 
 intense, nor as penetrating as Demosthenes, and yet 
 that his intellectual ability was very considerably 
 noteworthy: in Euripides, a Shakespearian height 
 
ADVANCED THOtJGHT IN ITALY AND GREECE. 203 
 
 of the coronal region of the brain, and an equally- 
 Shakespearian fulness and symmetry of the whole 
 forehead. The Homers here, although undoubtedly 
 not portraits, are interesting as creations of ancient 
 art, for the faces resemble each other closely and 
 have wonderful power and sensitiveness. In two of 
 the busts, the height of the coronal region, especially 
 of that above the ears, is so great as to look almost 
 unnatural. Homer's head has three stories, and in 
 one bust a dome above the third story. The delicate 
 lines about the admirably formed brows and eyes 
 betray an almost insane sensitiveness. This lofty, 
 fine, elastic brain would be both telescopic and mi- 
 croscopic ; it is hardly too much to say that it is 
 worthy to be Homer's. Extreme fulness of natural 
 equipment, conjoined with considerable tendency to 
 severity, appears in Scipio Africanus. The bust 
 called by the critics Aristotle unites masculine and 
 feminine traits most wonderfully ; the chin, cheek- 
 bones jaws, brows, and nose are of staunch make, 
 but the lips taken alone might be those of a sen- 
 sitive woman. The great eye orbits, the vivacious 
 expression, the slight elevation of the chin and open- 
 ing of the lips make the general impression the ob- 
 server receives from this bust more vivid than that 
 from any other in the room, excepting Homer's. 
 
 Doubtless the Demosthenes of the Vatican is a 
 portrait, not only of the countenance of the greatest 
 orator of the world, but of his whole form and most 
 characteristic action in speaking. It is at least safe 
 to say that this is the confirmed opinion of sculptors 
 who know how accurately ancient art, in its por- 
 
204 OCCIDENT. 
 
 trait statues, reproduced the whole man. The figure 
 speaks incisively to the conscience. The face is pre- 
 cisely that which the orations of Demosthenes lead 
 the student of them to expect. It is a concentration 
 of earnestness, honesty, elevation of soul, force of 
 will, and terribly penetrating, practical judgment. 
 The great earnestness of the countenance strikes one 
 from all points ; but perhaps best from a view 
 slightly on the right of the front, where the sharp 
 lines of thought and will and conscientiousness show 
 themselves at every angle of forehead, eyebrows, 
 cheeks, and lips. Not a suspicion of disingenuous- 
 ness, or of the capacity for it, is in the face. This 
 is its greatest power. Demosthenes, as represented 
 by the Vatican statue, is not only transcendently 
 able, earnest, and honest, but he is also unconscious 
 that he is either. He gives to the observer the 
 irresistible impression that in no possible circum- 
 stances would the judgment or the conscience of the 
 orator be found asleep or at fault. He is genuine, 
 and terribly determined that his hearers shall be. 
 The face cannot be intelligently contemplated with- 
 out an emotion of trust, giving the auditor a sense 
 of relief and a readiness for submission, not to De- 
 mosthenes, for he does not assert himself at all, but 
 to the truth, which he not only possesses, but by 
 which he is plainly possessed. It is remarkable that 
 the original position of the hands should have been 
 a most quiescent one ; although even when folded, 
 as they were, they must have been nervously alive, 
 as are every tliread and fibre of the form and face. 
 If the countenance of Demosthenes had earnest- 
 
ADVANCED THOUGHT IN ITALY AND GREECE. 205 
 
 ness like a tliunderbolt when liis hands were folded, 
 what may it not have had in his more animated ges- 
 ture ? The fulness and the reserve of power are both 
 expressed in the posture the sculptor has chosen ; 
 and doubtless both were as often expressed together 
 by his physical action as they are by the rhetor- 
 ical structure of his speeches. This physical frame is 
 as closely knit as the Philippics. The attitude and 
 atmosphere are as thoroughly genuine at all points 
 as those of the Oration on the Crown. The texture 
 of this high, intense, stern, penetrating, supremely 
 earnest and practical soul is precisely the same with 
 the texture of that argument and appeal. It is 
 worth noticing that the head is high and admirably 
 symmetrical ; the forehead full at the top and up- 
 per angles, as well as along the intense brows ; the 
 breadth of it not inferior, and yet not as remark- 
 able as its height and its depth backward toward 
 the ears. The lower forehead is very strong and of 
 the type supposed to indicate practical good judg- 
 ment ; the nose of the best form ; the cheeks ner- 
 vous and slightly thinned by thought. The mouth, 
 as far as the upper and shortly cut lower beard allows 
 it to be seen, is severe and yet flexible and finely 
 cut. There are two wrinkles crossing the forehead 
 horizontally. Many busts of Demosthenes repre- 
 sent the forehead with vertical furrows. The ejes 
 are deeply set, very serious, firm, and intense, but 
 not large. Seen from a three quarters view, there 
 are in the head admirable height and symmetry, 
 and in the face the most noble earnestness, force, and 
 incisiveness. The dress is not as simple as it ap- 
 
206 OCCIDENT. 
 
 pears at first sight. The toga, the only garment 
 visible, has two small tassels at the tips of its cape, 
 and the sandals are fastened with ties elaborately 
 curved over the bridge of the foot. The right 
 shoulder, and nearly the whole of the left, and quite 
 the whole of the right arm, are bare. The toga 
 falls to the region of the ankles. The form has, of 
 course, no superfluous weight. The temperament is 
 intensely nervous ; but the contour of shoulders and 
 muscles is gracefully masculine. The neck is neither 
 large nor small, but its length corresponds well with 
 the height of the head and of the whole stature. 
 jEschines should be set in contrast with the Vatican 
 Demosthenes. The rival orator, according to his 
 marble portraits, had a large and symmetrical head, 
 but lacked vastly both intensity and honesty. All 
 the grand, manly, and penetrating traits are instinc- 
 tively quickened in the sympathetic observer of the 
 best marble representations of Demosthenes. They 
 are relaxed in presence of the statues of ^schines. 
 
 In the Palace of the Conservator on the Capitoline 
 stands a full length statue of Julius Csesar, which, 
 as many critics affirm, is the most complete and au- 
 thentic representation of him that exists in the world. 
 The brain is massively full in every direction ex- 
 cept height. The length of the head from the ear 
 to the centre of the eyebrows is very great. Car- 
 lyle calls this the surest sign of talent. The length 
 from the ear to the upper comers of the forehead 
 is great. Probably, however, the intellectual region 
 of the brain is not as massive as that of Socrates ; 
 and yet the breadth of the forehead, as seen from the 
 
ADVANCED THOUGHT IN ITALY AND GREECE. 207 
 
 front, is fully equal to tliat of the Stagyrite, whose 
 bow, as Grote says, no man, since the hemlock did 
 its work, has been found strong enough to bend. 
 The head is far from being as high as that of Soc- 
 rates or Plato, Homer, Euripides, or Shakespeare. 
 The lips are finely cut and exceedingly sensitive, 
 and the upper one almost poetic, altliough they are 
 firm enough to be those of a statesman and general. 
 The eyes are large, very penetrating, forceful, com- 
 manding, and by possibility imperious, though never 
 cruel or malicious. They are full of dignity, and 
 of a grave Roman kind of self-respect and magna- 
 nimity. Two long, horizontal furrows in the middle 
 of the forehead, the somewhat hollowed cheeks, and 
 the great thoughtfulness of the general look give an 
 impression to the observer that Caesar is careworn, 
 but by no means that he is not at peace with him- 
 self and equal to any emergency. The jaws are 
 strong, and yet the cheeks are neither coarse nor 
 preponderatingly heavy as parts of the countenance. 
 The neck is not thick and short, as in Nero ; it is 
 large, but also long. The shoulders and bust are 
 massive without being too sturdy for the general 
 symmetry of the form. 
 
 In a mild climate, hardly any better style of dress 
 could be invented than the Capitoline Caesar wears. 
 Here are what might be called, in modern phraseol- 
 ogy, sandals, skirt, a breast-plate, waistcoat, armlets, 
 and a shawl, and nothing more in sight. The knees 
 and lower arms, as is usual with the statues of Roman 
 emperors, are as naked as the knees of Scotch High- 
 landers. There is a sa&ii tied with two carefully 
 
208 OCCIDENT. 
 
 arranged bows about the waist. On the lower part 
 of the tunic or breast-plate are two griffin-like forms 
 sculptured in relief ; the lower edges of this garment 
 are skirted by scollops containing each the head of 
 a lion, or man, or ram, or goat. The sandals are 
 attached to the ankles by a series of straps, them- 
 selves tied in knots, with flowing ends, about leather 
 or cloth wraps for the ankles. The right hand 
 holds a small globe or ball, and hangs by the side ; 
 the left is raised and the fingers close slightly to- 
 ward the palm. Csesar, as represented in the famous 
 bust of the Naples Museum, and in the full length 
 statue of the Palace of the Conservator at Rome, 
 fits his character in history, and the demands the 
 imagination and judgment naturally make in ad- 
 vance as to what his countenance should be. I 
 prefer the Naples bust to all others of Caesar, as I 
 do the full length statue at Rome to every other rep- 
 resentation of him there ; but the two portraits are 
 so exceedingly alike that if the one be admitted, as 
 the Naples bust is, to be an authoritative likeness, 
 the other must be. Seen from the right side of the 
 statue, the resemblance is most striking, as the left 
 side at Rome shows only the injured right side of 
 the face. What breadth of forehead and fulness of 
 the whole cerebral might in the Naples bust ! What 
 fineness, force, and self-respect in the lips; what 
 magnanimity and determination and sagacity in the 
 forehead, eyes, and general atmosphere of the coun- 
 tenance. It is to be noticed, however, that the bust 
 does not possess the Socratic or Platonic or Shake- 
 spearian height of the c6ronal region ; yet in no 
 
ADVANCED THOUGHT IN ITALY AND GREECE. 209 
 
 other respect is the organization lacking in fahiess 
 of equipment. The two vertical and the two hori- 
 zontal furrows in tlie forehead, the hollowed cheeks, 
 and the strong expression of care do not destroy the 
 feeling the observer has that this man is substan- 
 tially at peace with himself, and would be so in al- 
 most any possible emergency. It is not difficult to 
 see that he could be general and statesman easily, 
 and orator besides, but not a seer, or poet, or prophet. 
 
 Hadrian appears with more fine work in his like- 
 ness at Naples than at Rome, but, as at Rome, he 
 looks capable of secret cruelties and sensualities, al- 
 though wonderfully gifted with intellectual, artistic, 
 and governing power. The organization is fine ; the 
 lips thin and sensitive, without a trace of weakness. 
 The observer is convinced that Hadrian could easily 
 have travelled on foot under sun and rain, as he did, 
 from Britannia to Asia Minor, and thence to Spain, 
 and at the same time that he might have been his 
 own architect and the patron of all men of letters. 
 But the face indicates, too, how Sabina, his wife, 
 may have had reason for putting herself to death. 
 
 Pericles at Naples, in his helmet, resembles so ex- 
 ceedingly the Pericles of the Vatican, that one nat- 
 urally trusts the portrait. Gracefulness, power, and 
 self-respect flood the face ; the equipment is that of 
 statesman, poet, and philosopher, though hardly that 
 of the general. Aspasia at Rome, in the Vatican, 
 has a round, full head, somewhat flat in the coronal 
 region, but in general enough like that of Pericles to 
 have made her his companion by similarity of char- 
 acter, and not merely because she was a supplement 
 
 14 
 
210 OCCIDENT. 
 
 or complement of liis nature. It would be hard in- 
 deed to say what Pericles needed as a complement of 
 his natural endowments, he is so fully and symmet- 
 rically equipped. A certain Caesarian sternness and 
 capacity for success on the battle-field is almost all 
 he lacks. 
 
 Euripides in the Naples bust moves me exceed- 
 ingly by the prophetic height of the head, the depth 
 of the forehead, and the terribly penetrating and 
 serious eyes. He looks upon life from a vast height 
 and with a mind that is at once telescopic and mi- 
 croscopic. 
 
 Herodotus and Thucydides in the busts at Naples 
 the critics call very authoritative likenesses. Cer- 
 tainly their contrasts are of extreme interest, espe- 
 cially that of the genial thoughtfulness of the He- 
 rodotus with the severer, finer, and perhaps more 
 thoughtful, but less cheerful face of Thucydides. 
 
 Antoninus Pius has almost a modern face, so 
 thoroughly do better traits of character than the 
 Roman emperors generally possessed shine out from 
 it. The Naples bust, too, is better finished than any 
 other I have met of this ruler, who made Roman 
 history almost a blank from 138 to 161, by causing 
 a suspension of war, violence, and crime. 
 
 Homer at Naples is represented as at all points 
 agreeing wdth the type seen in the three Capitoline 
 busts ; but the combination of sensitiveness, aspira- 
 tion, and devouring spiritual energy, on the one hand, 
 with entire inward peace, on the other, is, perha|)s, 
 more successfully represented in the expression of 
 the Naples bust than in that of either of the others. 
 
ADVANCED THOUGHT IN ITALY AND GREECE. 211 
 
 I never weary of studying the sublime blind eyes, 
 the wonderfully eloquent cheeks and lips, and the 
 sad but nowhere weak furrows of forehead and face. 
 He was a kind of Olympian himself, capable of act- 
 ing Achilles' part, and that of Agamemnon too, as 
 well as of singing them. The bold fulness of the 
 lower part of the forehead, the great length from 
 nose to ear, and height from ear over to ear are 
 very noticeable. The head is as high as Walter 
 Scott's, or that of Euripides, but much longer than 
 either from the ears forward. 
 
 From Naples, while Vesuvius shows its fire and 
 fills the soft air with strange thunders, you sail 
 away with Richter's " Titan " open on your knee, 
 past Capri, Sorrento, Sicily, and the hoarse, black 
 swirls of Scylla and Charybdis. After rough toss- 
 ing on the vexed Mediterranean near Cape Malea, 
 your ship pauses in the harbor of the Piraeus. Un- 
 der the most marvellously brilliant midnight stars, 
 you drive to Athens. 
 
 Advanced thought in Greece must be learned from 
 the ghosts of the great souls of her antiquity, and 
 they yet fill all her classic air, above land and sea. 
 
 In 1873 it was my fortune to spend a whole night 
 alone on tlie Acropolis [see Appendix] ; another 
 night alone at the summit of Mount Parnassus; sev- 
 eral days at Delphi ; a day at Marathon ; a day at 
 Salamis; a night on the Plain of Troy. In 1881 
 I was once more at Athens, and everything mod- 
 ern there had changed for the better. It is pathetic 
 to find Greece at last opening on the Acropolis and 
 in the heart of Athens national museums for the 
 
212 OCCIDENT. 
 
 sacred remnants of her own ancient art, wliicli have 
 been pillaged hitherto for the enrichment of the mu- 
 seums of all Western Europe. Fifty years ago not 
 a book could be bought at Athens. I hold in my 
 hand at this moment the Year Book of the Univer- 
 sity of Athens, printed in classical Greek. The ex- 
 amination papers in it are as searching as any ever 
 issued at Harvard or Yale, at Cambridge or Oxford. 
 I counted in 1881 thirteen very tall factory chimney- 
 stacks in the Piraeus, not one of which was there at 
 my first visit, in 1873. I bought, at a single pause 
 of my carriage in the main street of Athens^ a col- 
 lection of a dozen newspapers now issued in that 
 metropolis, all in beautiful Greek. Hear [shaking 
 one of the papers before the audience] the latest 
 rustle of Demostbeues among the ages ! In Athens 
 the ancient days of Greece are yet your chief teach- 
 ers. As you wander through the olive groves of the 
 Cephissus and the Ilissus, and hear the ^gean wind 
 among the columns of the Temple of Jupiter, and 
 stand again on the Bema, Mars Hill, and the Acrop- 
 olis, 3'ou renew a trance of historic sympathy from 
 which you hope never to wake. 
 
 Two letters, actually written the one face to face 
 with the precipices of Delphi and the other at the 
 summit of Mt. Parnassus, recall a few of the high ex- 
 periences of your interviews witli Greek history and 
 its Ruler and with Greek Nature and its Author. 
 
 Delphi, July 11. 
 
 So powerful is the impression which this Gorge of 
 Delphi and Mt. Parnassus towering above it 8,000 
 
ADVANCED THOUGHT IN ITALY AND GREECE. 213 
 
 feet have made upon me, that I do not doubt that 
 the wild beasts that once wandered here were, in a 
 certain sense, religious. No wonder, therefore, that 
 this stern and sublime scenery should have caused 
 the Greeks to locate here the most revered of all 
 their oracles. As I write on my knee in the crisp, 
 clear, Greek morning air, I look into that magnifi- 
 cent amphitheatre at the southern foot of Parnas- 
 sus, where, terrace above terrace, Delplii stood at 
 the edge of precipices almost perpendicular and 
 nearly 2,000 feet high. The Castalian spring sends 
 out its crystalline, murmurous brook from the roots 
 of the giddy mountain walls. In 1870 an earth- 
 quake destroyed a large part of the village, of wdiich 
 the remnants are yet here, and choked up the res- 
 ervoir cut in the rock at the spring. I have drunk 
 of the water at the most celebrated point at the 
 eastern side of the ancient Delphi, where the unde- 
 caying fountain leaps out from the reddish gray 
 cliffs. I have spent many hours among the few and 
 pathetic ruins left of the temple of the Oracle. But 
 the grandeur of the scenery continues to make upon 
 me to the last an impression more distinctly relig- 
 ious than I ever received from mountains or chasms 
 before. The historical atmosphere accounts for this 
 in part. Probably, also, the indescribable magnifi- 
 cence of the thunder and lightning and lashing 
 showers which were moving over Parnassus and ad- 
 jacent heights as I approached Delphi, yesterday, 
 through the fat olive orchards of the Crissean plain, 
 account for another portion of the peculiar influence 
 which Delphi exerts upon me. 
 
214 OCCIDENT. 
 
 The valleys are tropically luxuriant in their 
 growths of olives wherever living streams or irriga- 
 tion can reach the thirsty soil ; but the mountain 
 slopes are desolate. Only an exceedingly stunted 
 shrubbery, not tall enough to be called copse, covers 
 their gray sides. A very uneven sprinkling of green 
 appears on their sharply outlined spikes and bosses. 
 Nevertheless, the Gorge of the Pleistus is filled with 
 rich vineyards. The olives creep more than half 
 way up the long slope of the thirt3^-seven terraces I 
 can count between the bottom of the valley and the 
 Castalian spring. 
 
 The air is alive with the murmur of bees. They 
 feed here, as at Mount Hymettus, on the odorous 
 wild thyme. The modern village overflows with the 
 sound of gushing rills. Yonder stretches the green 
 Crissean plain full of vineyards and olives down to 
 the very shore of the far flashing Corinthian Gulf. 
 Apollo's Shrine is hushed forever ; but the Delphi 
 precipices, the heights of Parnassus, and the Cas- 
 talian spring are a perpetual oracle. 
 
 Summit of Parnassus, July 13. 
 
 God's name, if any man who is sufficiently thought- 
 ful dares speak it, seems to be the only word that 
 should be uttered on such mountain tops as this of 
 Parnassus. 
 
 I came here at 5.15 yesterday afternoon, and am 
 writing now at 5.15 on the following morning, hav- 
 ing passed the whole night alone on this summit, 
 8,066 feet above the sea. 
 
 If the cramped handwriting shows that I am a 
 
ADVANCED THOUGHT IN" ITALY AND GREECE. 215 
 
 little chilled, it proves, nevertheless, that I am not 
 shivering ; and the ink is certainly not below the 
 freezing point. My thermometer has fallen at no 
 time below 38°. With the aid of a thick blanket and 
 my Scotch plaid, and two woollen undergarments, I 
 have passed a not greatly uncomfortable night here 
 without fire. I was told by excellent guides that the 
 ascent of Parnassus at this season was dangerous 
 on account of the snows and the cold. In order to 
 travel well, one must have a soldier's capacity of 
 physical endurance. If I had brought with me two 
 more blankets, I could have slept here six hours, 
 unless disturbed by robbers and brigands. As things 
 were, I slept very soundly about two hours. But I 
 did not come to this height to sleep, and needed no 
 effort to keep myself awake. 
 
 No single outlook in Greece commands a view 
 over the whole of the famous historical territory ; 
 but this summit of Parnassus is celebrated for over- 
 looking more points of interest than any other height 
 in Greece or perhaps in the world. 
 
 From here Mount Olympus bounds the view north- 
 ward. The great ranges near Corinth and in the 
 Peloponnesus close the prospect southward. On the 
 east the ^gean and on the west the Ionian Sea is 
 visible. Imagine what the details must be in an 
 outline so magnificent. 
 
 The rugged height behind the pass of Thermop- 
 ylae lies yonder under the fresh morning light. I 
 look on Ossa, Pelion, and Olympus at a distance, 
 and with a glass the Vale of Tempe itself can be 
 made out. Boeotia, Argolis, Elis, and Arcadia are 
 
216 OCCIDENT. 
 
 in view. All tlie northern and middle tracts of 
 Greece are spread forth as a map. The mountains 
 that divided the territories and induced so much po- 
 litical division in Greece roll northward, and north- 
 eastward, and westward, and, beyond the Gulf of 
 Corinth, southward, like waves of the sea. The eye, 
 from this flinty, and once volcanic summit where the 
 Nine Muses dwelt, sweeps above every other height 
 except one in the chain of Olympus. I have seen 
 sunset, moonrise, and sunrise here. All through the 
 night, except an hour or two, bells tinkled liquidly 
 from the high mountain folds. At midnight the 
 constellation of the Cross hung exactly above me. 
 Eagles float here now in the majesty of the morn- 
 ing. 
 
APPENDIX, 
 
 WITH 
 
 ADDITIONAL LECTURESo 
 
APPENDIX I. 
 
 THE DECLINE OF RATIONALISM IN THE GERMAN 
 UNIVERSITIES.! 
 
 I. GOD IX GERMAN HISTORY. 
 
 Strauss is in his grave ; Banr's doubts are solved 
 in the unseen ; Schleiermacher and Neander are 
 asleep on the hill slope south of Berlin ; Fichte and 
 Hegel lie at rest beneath the lindens in a cemetery in 
 the same city ; Kant has a peaceful tomb at Konigs- 
 berg ; Richter, at Baireuth, among his native Fichtel- 
 gebirge ; De Wette, at Basle, at the edge of the Alps ; 
 Goethe, Schiller, and Herder, no disquiet wakes at 
 Weimar ; Tholuck has closed, and Julius Miiller, 
 laden with more than three -score years and ten, 
 draws near the end of his victorious journey ; Aus- 
 tria has been humbled, Sedan fought, German unity 
 accomplished. 
 
 The formation of the new German Empire marks 
 broadly the close of a great period in German his- 
 tory, extending from Frederick the Great to Bis- 
 marck, from Voltaire to Strauss, from the French 
 Revolution to Sedan. 
 
 1 A lecture delivered before the Students of Andover Theological 
 Seminary and of the Yale Divinity School, and repeated in Boston, 
 Concord, and several churches of Eastern Massachusetts. 
 
220 APPENDIX. 
 
 Curiously enough, the measurable political peace, 
 coming after terrific struggle to the whole nation, co- 
 incides with the measurable intellectual peace com- 
 ing after terrific struggle to the most cultivated 
 classes. There have been deluges of unrest ; but 
 conclusions are being reached as to political unity, 
 and also as to Christianity. The greatest questions 
 in the mental and in the political life of Germany 
 are approachmg repose in the same period, and that 
 our own. 
 
 It is an exceedingly suggestive sign of the times 
 that, in proportion to population, Great Britain has 
 but one student in a course of higher university edu- 
 cation where Germany has five.^ In this age it is 
 from Germany that decisions in momentous intellec- 
 tual questions proceed. Every day the world grows 
 more international. There are now no foreign lands. 
 It has been said that in England one is never quite 
 outside of London, because the city inflames the whole 
 island. So, in science, one is never quite outside of 
 the^ German universities, for they inflame the whole 
 field of culture. 
 
 Suppose that there were to be lifted from the waste 
 of some ocean a new continent, peopled by a class of 
 men equal to the Greeks in intellectual power, and 
 their superior in candor and learning. Let moral 
 culture abound in the family life of the nation, but 
 let church life be weak ; let political causes choke 
 the church ; let wars storm over the territory ; let 
 
 1 Arnold, Professor Matthew, Higher Schools and Universities in 
 Germany, pp. 148, 149. Loudon. 1874. Compare Hart, German 
 Universities, p. 322. 1875. 
 
APPENDIX. 221 
 
 public discussion be free only in philosophy, theology, 
 and art ; let system after system of metaphysical 
 speculation arise, reign briefly, and be superseded; 
 let the universities of the nation lead the world in 
 modern science ; let Christianity, probed to the in- 
 nermost by restless spirits, with no outlet in politics 
 for their activity, take its chances among this peo- 
 ple ; let it go through many a struggle ; let it ask no 
 assistance, and fight ever at a disadvantage ; let it be 
 partially triumphed over in appearance ; let it rally ; 
 let it prevail ; let it come forth crowned : we should 
 say, if God were to lift such a continent, with such 
 a history, from the Atlantic, that He had spoken to 
 men. But such a people, with such a history. He has 
 lifted, in the last century, in Germany, from the 
 deeps of time. 
 
 II. THE MISCHIEF OF FRAGMEXTARINESS. 
 
 What have been the causes of the power of ration- 
 alism in Germany in the last hundred years ? 
 
 What are the proofs of the decline of rationalism 
 in the German universities? 
 
 Who are the dead, the wounded, and the living, 
 after the battle of a century ? 
 
 Chief among the difficulties with which faith in 
 Germany has contended has been one-sidedness in 
 the presentations of Christianity. Science without 
 earnestness, or earnestness without science — these 
 were the two halves of German theological thought 
 a century ago. Most mischievous, almost fatal, was 
 the fragmentariness of a cold, speculative orthodox- 
 ism, on the oue side, and of a warm, unspeculative 
 
222 APPENDIX. 
 
 pietism, on the otlier.^ If Spener and Wolff could 
 have been rolled into one man ; if Francke and Seni- 
 le r could have lived in one head, perhaps English 
 deism and Voltaire and his skeptical crew at Freder- 
 ick's court had never stung, or, if they had stung, 
 had never fly-blown, the fair, white, honest breast of 
 Germany to fevers and eruptions. 
 
 Average German natures are not as well balanced 
 as the English, although broader and more subtile in- 
 tellectually, and deeper in nearl}^ every phase of the 
 inner life, except only those royal English traits, 
 self-esteem and the love of power. 
 
 There are three types of German heads : that of 
 Goethe, or the regular ; that of Schiller, or the irreg- 
 ular ; that of Bismarck, or the thick, high, and round. 
 A head of the Schiller type in theology knows little 
 of the pietistic side ; a head of the Goethe type, little 
 of the philosophic ; only a head of the Bismarck type 
 combines the two. The regular type is often, like 
 Goethe, poAverful in the intuitive and imaginative, 
 and not so in the distinctively philosophical faculties.^ 
 The irregular type may have great imaginative and 
 philosophical, but lacks intuitive, power. A German 
 philosopher with the irregular head of a Schiller ^ is 
 
 1 Compare Farrar's Critical History of Free Thought, Lecture vi. ; 
 Hagenbach's German Rationalism ; its Rise, Progress, and Decline. 
 vii.-xi. T. & T. Clark. 1865. 
 
 2 " Ein Kerl, der speculirt, 
 
 1st wie ein Vieh, auf dlirrer Heide 
 Von einem bosen Geist herumgefuhrt, 
 Und rings umher ist grline Weide." — Goethe. 
 ^ " His form ... at no time could boast of faultless symmetry. 
 He was tall and strongly bowed, but unmuscular and lean. . . . His 
 face was pale, the cheeks and temples rather hollow, the chin some- 
 what deep and slightly projecting, the nose irregularly aquiline." — 
 Carlyle, Collected Works, Life of Schiller, p. 223. 
 
APPENDIX. 223 
 
 sure to be one-sided, and yet may be as endlessly 
 acute and imaginatively brilliant as lie is unbalanced. 
 Heads of the Bismarck type naturally devote them- 
 selves to statesmanship or to positive science ; and 
 it will be found that a line of such brains, like Von 
 Moltke in war, Trendelenburg, Nitzsch, Dorner, 
 Tholuck, and Julius Miiller in theology, Kiepert in 
 geography, Lepsius in archaeology, and Curtius in 
 history, have exhibited the balanced thought of the 
 nation. 
 
 No one has read German history, if he has not il- 
 lustrated the nariative by the portraits of the leaders 
 of thought.! Eccentric systems, in Germany as else- 
 where, have come from small or irregular brains, as 
 in the cases of Strauss, Schenkel, and Schopenhauer. 
 
 III. DISUSE OF THE DISTINCTION BETWEEN CON- 
 VERTED AND UNCONVERTED. 
 
 Fruitful, exceedingly, among the causes of the 
 power of rationalism in Germany, has been the ab- 
 
 1 " In all my poor historical investigations, it has been, and always 
 is, one of the most primary wants to procure a bodily likeness of the 
 personage inquired after ; a good portrait, if such exists ; failing 
 that, even an indifferent, if sincere one. . . Every student and reader 
 of history who studies earnestly to conceive for himself what manner 
 of fact and man this or the other vague historical name can have 
 been, will, as the first and directest indication of all, search eagerly 
 for a portrait ; for all the reasonable portraits there are; and never 
 rest till he have made out, if possible, what the man's natural face 
 was like. Often I have found a portrait superior in real instruction 
 to half a dozen written biogrnphies, as biographies are written; or 
 rather, let me say, I have found that the portrait was as a small lighted 
 candle by which the biographies could for the first time be read, and 
 some human interpretation be made of them." — Carlyle, Collected 
 Works, vol. xi. pp. 241, 242. 
 
224 APPENDIX. 
 
 sence, not from its religious doctrines, but from its 
 church forms, of that distinction between the con- 
 verted and the unconverted so familiar in Scotland, 
 England, and the United States. 
 
 " I regret nothing so much," said Professor Tho- 
 luck to me once, with the emphasis of tears in his 
 deep, spiritual eyes, "as that the line of demarcation 
 between the church and the world, which Jonathan 
 Edwards and Whitefield drew so deeply on the mind 
 of New England, is almost unknown, not to the 
 theological doctrines, but to the ecclesiastical forms 
 of Germany. With us confirmation is compulsory. 
 Children of unbelieving, as well as of believing, fam- 
 ilies must at an early age be baptized, and profess 
 faith in Father, Son, and Holy Ghost. Without a 
 certificate of confirmation in some church, employ- 
 ment cannot be legally obtained. ^ After confirma- 
 tion, the religious standing is assumed to be Chris- 
 tian ; after that, we are all church members. Thus 
 it happens that in our state churches the converted 
 and the unconverted are mixed pell-mell together." 
 
 Is Bismarck a Christian ? I asked once of an ac- 
 complished German teacher. " Why not ? Is he a 
 Jew ? Is he a Mahometan ? " was the reply. To 
 ask in Germany if a man is a Christian, in the Eng- 
 lish, Scotch, or American sense of that question, you 
 must use expletives : Is the man a real, a shining, 
 an exemplary Christian ? for the unexplained word, 
 
 1 In a few of the cities of North Germany infamous licenses were 
 granted to women for an infamous employment, but only after the 
 applicants for licenses had exhibited to the licensing oflScer their cer- 
 tificates of confirmation ! 
 
APPENDIX. 225 
 
 which in oiir colloquial use means that a man is con- 
 verted, in Germany means only that he has been 
 confirmed. 
 
 Pastoral care of the mass of the population is, 
 of course, very inefficient under this vastly maladroit 
 organization of the German state church; public and 
 private devotional meetings languish; church disci- 
 pline is often no more than a name.^ 
 
 " We have no Sabbath-schools in Heidelberg," 
 said a distinguished and Christian professor of the 
 Heidelberg University to me once ; " and, with ex- 
 ceptions not worth mentioning, there are none in 
 Germany .2 We do not need them ; for the instruc- 
 tion you give in America in Sabbath-schools, we give 
 in the secular schools. In our common week-day 
 school-instruction an hour is specially set apart for 
 teaching the children the biblical histories and the 
 catechism.^ 
 
 1 Compare Schaff, Professor Philip, Germany, its Universities, The- 
 ology, and Religion, chap. xi. See, also, his instructive contrasts be- 
 tween German and American church life, mDer Burgerkrieg unci das 
 christliche Leben in Nord Amerika. Berlin. 1866. 
 
 2 " The rightly so-called American Sunday-schools, . . . since 
 Mr. Woodruff visited us in 1863, have augmented to about one thou- 
 sand, and the number of children therein instructed by more than 
 four thousand young men and women to about eighty thousand." — 
 Krummacher, Rev. Hermann, Christian Life in Germany. Report of 
 Evangelical Alliance, T^. 9i2. New York. 1873. 
 
 3 I copy from my notes written at Heidelberg some account of a 
 favorable specimen of the religious teaching in German schools. 
 " Friday, Nov. 22. This morning, from eight to nine, I witnessed the 
 religious instruction which is given to one of the upper classes in the 
 Lyceum of Heidelberg, Twenty-six boys of about fourteen years of 
 age were: 1. Questioned on the second chapter of Genesis; 2. Fur- 
 nished by their teacher with further explanations of the history j 
 3. Made to take down in writmg from dictation certain heads sum- 
 
 15 
 
226 APPENDIX. 
 
 "But what you exj)lam as a solemn public pro- 
 fession of faith on entrance into membership) with 
 a church does not exist in Germany. The distinc- 
 tion which you say prevails in New England, and 
 America generally, between persons who have made 
 such a profession of faith and of a renewed character 
 and those who have not, — the former being called 
 church-members, and distinctively Christians, while 
 the latter are not, — is a distinction not in use with 
 us. We are all confirmed in youth, and after confir- 
 mation are all members of the church, and all known 
 as Christians. 
 
 " What you describe as a gathering among church- 
 members for devotional purposes, or a prayer-meet- 
 ing, does not exist with us, except among the very 
 severely orthodox. Here in Heidelberg, among the 
 higher orthodox, there are small meetings called con- 
 venticles, held from house to house, in private rooms, 
 but not in the church. Our theological students do 
 not have prayer-meetings. 
 
 marizing the instruction. Strauss himself could hardly have tripped 
 up the explanations given by the teacher, whom I took for a young 
 minister. The history was called * a symbolical representation of the 
 ideal and actual state of man ; of the circumstances arising in the 
 human dispositions under temptation ; of the action of conscience 
 before, during, and after sin.' The conversation of the woman with 
 the serpent illustrated, first, doubt as to the authority of the moral 
 law ; secondly, the force of passion in presence of its objects; lastly, 
 remorse and shame. Symbolical representation of the action of con- 
 science was what the history was explained to be. On the whole, I 
 was pleased with the exercise ; although the substitution of such in- 
 struction for Sabbath-schools leaves the churches very inert. There is 
 in the Lyceum, this teacher told me, a Catholic, and also a Jewish 
 religious exercise. The Protestant, such as I saw, occupies two hours 
 a week. ' Wir haben keine Sonntag Schulen,' said this teacher, when 
 I spoke of schools of that kind in America." 
 
APPENDIX. 227 
 
 "What you explain as pastoral visitation is not 
 practised with us, unless in a few country churches. 
 You will find something in books as to our theory of 
 pastoral care ; but it is by no means the general cus- 
 tom of our preachers to visit their people for the 
 purpose of conversation on personal religion. Were 
 a pastor to open conversation on the personal re- 
 ligion of a man, in the man's house, the reply would 
 probably be : ' There is the door ; you can go out, or 
 I must.' 
 
 '' If a student in the University were to lead a dis- 
 orderly life here at Heidelberg, and yet were a mem- 
 ber of Peter's Kirche, where the most of the profes- 
 sors worship, the church, as such, would do nothing 
 to call him to account. You ask what the pastor 
 would do in such a case : he preaches on Sunday, and 
 nothing farther is within the limits to which he is 
 expected to confine himself.^ Family life in Ger- 
 many would do what it could to bring to a sense 
 of his duty any immoral person ; but the church 
 preaches, and does not visit or exercise discipline in 
 such cases as you say often result in the exclusion of 
 a person from church membership in New England. 
 In very extreme cases, indeed, the University expels 
 privately a disorderly student." 
 
 At Halle, at Berlin, at Leipzig, at Dresden, at 
 Gottingen, and at Heidelberg, I looked in vain for 
 Sabbath-schools and prayer-meetings. 
 
 Halle has led the religious life of Germany for a 
 hundred and fifty years ; and yet, said Professor 
 
 1 Compare Tholuck, Das academische Lehen des 17*^^^ Jahrhun- 
 derts. 
 
228 APPENDIX. 
 
 Tlioluck to me : " There are no devotional meetings 
 in our churches ^yorth attending. It may be said 
 that, according to the Scottish and New England 
 idea, the state churches of Germany have no prayer- 
 meetings. Once a week, in the churches of Halle, 
 there is a biblical exercise. The pastor always 
 leads ; and the only remarks that are made, he 
 makes. Sometimes, in this exercise, a Christian 
 member of the audience offers a prayer ; but this is 
 all. Our theological students may know more He- 
 brew, Greek, and philosophy than yours ; but most 
 unfortunately, as they have had no training to such 
 gatherings in the state churches, they do not come 
 together in devotional meetings as yours do. Bene 
 orasse, est bene studuisse, you understand better than 
 we. I have been subjected to no distress in my lec- 
 ture-room greater than that caused by the fact that 
 our churches leave unsupplied, in the minds of the 
 students, that devotional seriousness and elevation 
 which are the only fit preparation for scientific study 
 of religious truth. I beseech you not to judge of 
 the condition of religion in Germany by the condi- 
 tion of our state churches." ^ 
 
 1 " Die veranderte Ansicht vom Verlialtnisse der Kirche zura Staat 
 hatte eine Veranderung der Stellung des Geistlichen zur Folge. Je- 
 mehr die Thomasiusschc Ansicht vom Geistlichen als Staatsdiener 
 sich verbreitet, desto raehr schwiudet der religiose Nimbus, mit welchem 
 der geistliche Stand bisher umkleidet gewesen : er tritt in der Reihe 
 die Staatsdiener." — Tholuck, Geschichte des Rational ismus, Erste 
 Ahtheilung, p. 167. "In the year 1808 all consistories, both upper 
 and lower, were swept away ; and until some considerable time after 
 our war of deliverance, our evangelical church existed without even 
 the breath of one single church institution or authority. The gov- 
 ernment transacted all the former business of the consistories. ... I 
 
APPENDIX. 229 
 
 Most assuredly must an American maintain, how- 
 ever, that the health of religion in a nation depends 
 on a mens sana in corpore sano ; the universities are 
 the mind, but the church training of the people is 
 the body ; and when the latter, as in Germany, is 
 seamed through and through with weakness and dis- 
 ease, how can the former remain sound ? The eye 
 for religion is not cultivated by the training which 
 in Germany usually precedes theological study. The 
 moral atmosphere of the German universities exhales 
 from broad marshes of confessedly stagnant state 
 church life ; and it is in the condition of the vapors 
 which these neglected, steaming, batrachian fiats 
 cast up, that the wonders some German university 
 telescopes have seen in the sky find an important 
 explanation. Face to face with the nearly omni- 
 present lack of what New England and Scotland 
 call spiritual cultivation, I, for one, did not, when in 
 Germany, and meditating long on the banks of the 
 Rhine, the Saale, the Neckar, the Ilm, the Spree, the 
 Elbe, and the Danube, feel impressed with a tenth 
 part of the intellectual respect for German skepti- 
 cism which it is not uncommon to find in the minds 
 of untravelled men in America. 
 
 A noble, but religiously neglected people, naturally 
 honest and earnest, the German masses, as in the 
 days of Tacitus, made a kind of religion of family 
 life. Hegel was proud of the fact that G-emiithlich- 
 
 see no help for German Christendom, save in the formation of 
 churches. Yes, churches ! That is my watchword, — my loud, cry- 
 ing appeal to the Church of German}'', which needs churches. They 
 are the sole condition of life for the church." — King Frederick Wil- 
 liam IV. Two Treatises. 1845. 
 
230 APPENDIX. 
 
 keit^ tlie name for what lie considered tlie most char- 
 acteristic trait of the Germans, is a word Avithout 
 any equivalent in French or English ; ^ kindness of 
 nature, tenderness, soulfulness are, perhaps, the best 
 English expressions for it ; and this quality, conjoined 
 with the renowned German sincerity, gives the na- 
 tion a capacity for religious culture excelled by that 
 of no other on the globe, and fit to make it the mis- 
 sion of Germany, as Hegel thought it was, to bear 
 through the ages the Clii'istian princij)le. But the 
 capacity is as yet unoccupied. 
 
 Studying often and searchingly the faces of the 
 common people in the market places of Europe, I 
 used to think that to produce a salutary effect by 
 speaking to them on religion, I should need a day 
 with the Germans, and succeed on the merits of the 
 case ; an age with the English of the lower orders, 
 and succeed only when my cause had become respect- 
 able among the upper classes; a millennium with 
 the French, and succeed then only to expect a revo- 
 lution of opinion every three days. 
 
 IV. CONTAGION mOM FEAXCE. 
 
 Moral, intellectual, and social contagion from 
 France must be mentioned with painful emphasis 
 among the causes of the power of rationalism in Ger- 
 many. 
 
 Voltaire and Frederick the Great at Sans Souci : 
 you know the story made so brilliant by Carlyle.^ 
 
 1 Hegel, Philosophy of Historij, part ix. sect. 1, chap. 1. 
 
 2 " There is nothing in imaginative literature superior in its own 
 way to the Episode of Voltaire in the Fritziad. It is delicious in hu- 
 
APPENDIX. 231 
 
 From tlie time of Louis XIV. to that of Napoleon, 
 the numberless petty courts of Germany took their 
 ideas of morality and taste from Paris and Versailles 
 almost as slavishly as Frederick the Great took his 
 literary fashions from Voltaire. Think, too, of the 
 humiliations of Germany under Napoleon, when his 
 personal rule extended from the Tiber to the Elbe, 
 and Avhen Leipzig and Berlin had passed into king- 
 doms dependent on France. Until Lessing's day, 
 French taste ruled German literature ; there was no 
 German literature. Even Goethe thought his coun- 
 try unwise in resisting Napoleon ; and the war of 
 liberation, by the colossal blows of Leipzig and Wa- 
 terloo, only fractured a yoke which it is to be hoped 
 that Sedan has broken completely in twain. 
 
 In Halle, in 1872, I found in a large circulating 
 library, in the best bookstore of the city, patronized 
 by respectable people, and within a bow-shot of the 
 University, a complete set of eighteen or twenty vol- 
 umes of the works of an infamous French writer, 
 whose productions, if exposed for sale in London, Ed- 
 inburgh, or Boston, would be seized by the police, or 
 would ruin the reputation of vendor and purchaser, 
 — a great exception, no doubt, in Halle, ^ — but the 
 books were worn black by use. 
 
 mor, masterly in minute characterization. ... It is in such things 
 that Mr. Carlyle is beyond all rivalry, and that we must go back to 
 Shakespeare for a comparison." — Lowell, Professor James Russell, 
 Ml) Study Windows, Carlyle, p. 135. 
 
 1 The wi.se and patriotic Frederick Perthes wrote, in 1826 : "When 
 I was a child enlightenment occupied the place of religion, and free- 
 masonry that of the church. Men of culture knew the Bible only by 
 hearsay. . . . During the first ten years of my establishment at Ham- 
 burg, I sold not a single Bible except to a few bookbinders in the 
 
232 APPENDIX. 
 
 I had not been in Paris a week before I was per- 
 manently cured of all intellectual respect for French 
 skepticism. Tacitus says the ancient Germans 
 whipped the adulteress through the streets and buried 
 the adulterer alive in the mud.^ But Julius Caesar 
 speaks of polygamous practices among the Gauls, 
 and describes them as showy, cruel, and volatile.^ 
 Thomas Carlyle calls Paris the city of all the devils.^ 
 " Poor Paris," I heard him say once in his study at 
 Chelsea, " they have done nothing there but lie for 
 eight hundred years." Bismarck, speaking with face- 
 tious seriousness, says, that if you take from the av- 
 erage native Parisian — not the Frenchman, who is 
 a different character — his tailor, the hair-dresser, 
 and the cook, what is left is Red Indian. These men 
 ought to know France ; but if their representations 
 
 neighboring country towns ; and I remember very well a good sort of 
 man who came into my shop for a Bible, and took great pains to as- 
 sure me that it was for a person about to be confirmed, fearing, evi- 
 dently, lest I should suppose it was for himself. . . . Since the 
 French Revolution, the rod of divine chastisement has not been 
 wielded in vain on our lacerated country. The sensual, godless fri- 
 volity of the last century wanders about only as a dusky, obsolete 
 ghost." — Perthes, Frederick, Memoirs, vol. ii, pp. 243, 246. 
 
 1 " Inesse quin etiam sanctum aliquid et providum putant ; nee aut 
 consilia carum aspernantur aut responsa negligunt. . . . Quamquam 
 severa illic matrimonia, nee ullara morum partem magis laudaveris. 
 Nam prope soli barbarornm singulis uxoribus coutenti sunt. . . . Pau- 
 cissima in tarn numerosa gente adulteria; quorum poena praesens, et 
 maritis permissa : accisis crinibus, nudatam, coram propinquis ex- 
 pellit domo maritus ac per omnem vicum verbere agit. Publicatee 
 enim pudicitiae nulla venia. Non forma, non octate, non opibus 
 maritum invenerit." — Tacitus, Gervianice 8, 18, 19. Cf. Csesar, Z)e 
 Bello Galileo, vi. 21. 
 
 2 Caesar, De Bello Galileo, iii. 19 ; vi. 16-19. 
 
 3 Carlyle, The French Revolution, passim. 
 
APPENDIX. 233 
 
 fit this century less well than the last, in the city 
 which is the play-ground and sewer of Europe, it is 
 yet certain that average Paris is politically and mor- 
 ally the city of little hojs. For ethical and ethno- 
 logical reasons, it is of no consequence what is thought 
 of theology by Paris. There are several chambers 
 lacking in the typical Parisian brain. In Germany 
 can be found everything good but elegance ; in 
 France, nothing good but elegance. Eternity is not 
 visible from Paris. 
 
 V. SUEFERIKG OF GERMAKY IN EUROPEAN WARS. 
 
 Demoralization of the people by protracted and al- 
 most incessant European wars deserves a high rank 
 among the causes of the power of rationalism in Ger- 
 many, even in the last century. 
 
 " Scratch a Russian," said Napoleon, " and you 
 will find beneath the surface a Tartar." Scratch 
 peasant-life in Central Europe once, and you find the 
 wars of the first Napoleon ; twice, and you find the 
 Thirty Years' War ; thrice, and you find the Middle 
 Ages. 
 
 After the sack of Magdeburg, Tilly cast six thou- 
 sand bodies of the citizens into the Elbe, and the 
 river was choked by the mass. Soldiers in the Thirty 
 Years' War were largely foreigners and mercenaries, 
 and paid, from necessity and on principle, in beauty 
 and booty. Cossacks, Walloons, Croats, Italians, 
 Irishmen, and Turks fought with Scots, Dutchmen, 
 Danes, Swedes, Laplanders, and Finns. Germany for 
 a generation was a howling hunting-ground for the 
 rabble of all nations. One hundred years, to a day, 
 
234 APPENDIX. 
 
 after the Augsburg Confession was promulgated, that 
 is on June 24, 1G30, John Winthrop was sailing into 
 Boston Harbor, and Gustavus Adolphus was landing 
 fifteen thousand men in Pomerania. For a hundred 
 years after that date, the plundering bands of Wal- 
 lenstein did not disappear. From fear of starvation, 
 a Swedish general, in the second half of the war, re- 
 fused to lead an army through the once fat plains of 
 the Oder and the Elbe, from the Baltic to the Saxon 
 Switzerland. When Louis XIV. stole Strasburg, in 
 1681, the dead German Empire was too feeble to re- 
 sent the robbery. The Turks, at the instigation of 
 the French king, swarmed far up the Danube, and 
 laid down forty-eight thousand lives in a nearly suc- 
 cessful siege of Vienna. The Thirty Years' War 
 gave to death half of the population of Germany. It 
 left her divided into more than three hundred petty 
 states, each with the right to declare war and make 
 peace ; and into fourteen hundred yet pettier polit- 
 ical fragments, each with the same right, and each 
 depending upon a peeled peasantry for the means of 
 feeding the ostentation and leprosies of courts filled 
 with nobles often unable to read or wi'ite, and com- 
 bining with soundly orthodox belief incredible coarse- 
 ness, dulness, and savagery. Shivering the once or- 
 derly and majestic German constellation into aster- 
 oids, it left in existence no central sun. It allowed 
 merely asteroid princes to acquire such power that 
 for two centuries national unity was impracticable. 
 It subjected all Germany to the inroads of French 
 armies. It brought into fashion French manners. 
 Switzerland and the Netherlands, at one time a part 
 
APPENDIX. 235 
 
 of the empire, were given up at the Peace of West- 
 phalia. In Switzerland Germany lost its best for- 
 tress, and in the Netherlands its best port; in the 
 former, its surest defence against attack by the Ro- 
 mance nations ; in the latter, its surest means of in- 
 fluence on the sea and in remote regions of the world. 
 Great before, for two centuries after the close of the 
 Thirty Years' War, Germany founded no colony on 
 any shore and showed no flag on any ocean. -^ 
 
 When the French, in 1689, blew up the towers of 
 Heidelberg; swung a firebrand up and down both 
 shores of the Rhine ; filled the Palatinate with the 
 hungry, the naked, and the frozen ; scattered to the 
 winds, at Spires, the splintered coffins and violated 
 dust of the German emperors ; and at Treves, Jiilich, 
 and Cologne compelled the peasants to plough down 
 their standing corn, Louis XIYth's plan was to pro- 
 tect himself from Germany by making the Palati- 
 nate, and the middle region of the Rhine, a desert. 
 
 With Frederick the Great came war on war ; with 
 Napoleon, war on war. Csesar's robe was not so full 
 of dagger-rents as is German soil of battle-fields. In 
 German-speaking lands lie Magdeburg, Liitzen, Nord- 
 lingen, Prague, Rossbach, Hohenlinden, Austerlitz, 
 Eylau, Aspern, Erlingen, Wagram, Jena, Leipzig, 
 Waterloo, Langensalza, Sadowa, and Koniggratz, — 
 
 "Poor dumb mouths, . . . 
 Mark how the blood of Caesar followed them." 
 
 1 Compare Bancroft, History of the United States, vol. x. p. 83 ; 
 Menzel, Wolfgang, Geschichte der Deutschen, 5 Aufl. 1856 (Eng. 
 trans, in Bohu's Library) ; Menzel, Karl Adolf, Neuere Geschichte 
 der Deutschen, 2 Aufl., 6 Bde. 1856. 
 
236 APPENDIX. 
 
 YI. POLICE CHRISTIANITY AS THE ALLY OF ABSO- 
 LUTISM. 
 
 Support given by state cliurches to absolutism in 
 politics, and the consequent alienation of tlie masses 
 of tlie population and of the more progressive of 
 the educated class, ought to be named early in any 
 enumeration of the causes of rationalism in Ger- 
 many. 
 
 Too often in Europe the cause of infidelity is that 
 the Bible has been forced down the throats of the 
 people with a bayonet, or food taken from starving 
 lips by aristocracies whose throttling and thievish 
 action a state church has blessed. " I daily thank 
 God," said Chevalier Bunsen, on his dymg bed, " that 
 I have lived to see Italy free. Now twenty-six mil- 
 lions will be able to believe that God governs the 
 world." ^ Red republicanism as yet makes white re- 
 publicanism impossible in Europe. Still in the trance 
 of perpetuated horror of the French Revolution, 
 church and state in Germany in 1848 united in re- 
 sisting the demands of the people for political re- 
 forms. Until very lately, any too marked agitation 
 for German unity itself has been choked with a strong 
 hand, and the churches applauded the act. Christ- 
 lieb says, " that for two centuries the law of German 
 history has been that infidelity grows strong under 
 oppressive, and weak under just, civil regulations." ^ 
 
 1 Bunsen, Memoirs of, vol. ii. p. 562. 
 
 2 " Nothing like the old bureaucratic system to produce and foster 
 rationalism. . . . Since the reawakening of political life, the popular 
 favor towards materialistic theories seems to have sensibly dimia« 
 
APPENDIX. 237 
 
 Evil exceedingly is that day in a nation when relig- 
 ious and political interests flow in opposite direc- 
 tions ; these opposing currents make the whirlpool 
 that impales faith on the tusks of the sea. The Ger- 
 man population of the ruder sort look on the preacher 
 as merely a governmental agent, and scoff at his 
 teaching as " Police Christianity." It must never be 
 forgotten that the Romish is in Germany one of the 
 state churches, and by compact organization and re- 
 ligious loyalty that the subtle creed that the church 
 governs the world, the pope the church, and the Jes- 
 uits the pope, has almost power enough to disinte- 
 grate the new empire. As Bismarck and Gladstone ^ 
 are at this moment proclaiming, patriotism and Jes- 
 uit ultramontanism, now as of old, mingle no better 
 than water and fire. 
 
 Vn. LESIITATIONS AND STIMULATIONS OF THE UNI- 
 VERSITIES. 
 
 Limitation of free discussion, in the universities 
 and elsewhere, to philosophy, theology, and topics not 
 connected with the civil life of the nation, has a prom- 
 inent place among the inciting causes of German ra- 
 tionalism. 
 
 Political discussion is not free inside or outside of 
 the universities in Prussia. Politics absorb an ex- 
 ceedingly small portion of the talent of educated men. 
 Compared with the swirling, devouring whirlpool of 
 political discussion in England or America, German 
 
 ished." — Christlieb, Professor Theodore, of the University of Bonn, 
 Modern Doubt and Christian Belief, p. 18 {Ens^. trans.). 1874. 
 
 ^ Gladstone, Hon. W. E., Pamphlets on The Vatican Decrees, and 
 Vaticanism. 1875. 
 
238 
 
 APPENDIX. 
 
 civil life is an unruffled sea.^ Great waves, unknown 
 liere, roll there in science, philosopliy, and theology. 
 Look into the bookstores at the Leipzig fairs, or into 
 the university lecture lists to get reports of this com- 
 motion among the educated class, and not into the 
 newspapers. Under a vigorously paternal govern- 
 ment, newspapers have little power, and so attract 
 little talent. Accordingly there are no newspapers in 
 Germany ; at least, none at all comparable for ability 
 or influence with the leading sheets of the English 
 or American press. The universities in Germany ab- 
 sorb that huge amount of intellectual activity which 
 America and England diffuse through an awakened 
 and multitudinously throbbing public life. General 
 enthusiasm in politics does not exist in Prussia, still 
 less in the smaller states of the empire. 
 
 It is only upon scientific, philosophical, and liter- 
 ary topics that discussion in the universities is fully 
 free. In the absence of great political and social 
 themes, the stream of intellectual activity, which 
 never runs shallow in Germany, shut off from one 
 of its natural channels, turns its whole force upon 
 philosophy, science, and theology. If the result 
 has in many respects been excellent, in many also it 
 has been unfortunate ; for the very current that has 
 
 1 " A clisinterested love of truth can hardly coexist with a strong 
 political spirit. In all countries where tlie habits of tliought liave 
 been mainly formed by political life, Ave may discover a disposition to 
 make expediency the test of truth. ... It is probable that the capac- 
 ity of pursuing abstract truth for its own sake, which has given Ger- 
 man thinkers so great an ascendency in Europe, is in no slight degree 
 to be attributed to the political languor of their nation." — Lecky, 
 Rationalism in Europe, vol. ii. p. 145. 
 
APPENDIX. 239 
 
 made the channel deep has borne with it a drift-wood 
 of utterly secular, turbulent, and intriguing spirits, 
 whose natural outlet would have been politics, and 
 who had no calling, except from necessity, to discuss 
 any other theme. 
 
 The brilliancy of a German professor's success de- 
 pends much on the size of his audience ; and he is 
 under no inconsiderable temptation to secure hearers 
 by novelty of doctrine. 
 
 The professor is chosen for his merit as a special- 
 ist ; he attracts hearers by his fame as a specialist ; 
 his rank is estimated according to the extent of the 
 additions he has made to knowledge as a specialist ; 
 his ambition for scholarly renown leads him to seek 
 perpetually to find or invent some new thing as a 
 specialist. 
 
 Competition for hearers is intensely keen at times 
 under the operation of the peculiar system of the uni- 
 versity lectures, supported largely by the fees paid 
 by students who voluntarily subscribe to hear certain 
 courses. 
 
 There is rivalry between the professors of the three 
 different orders — regular, extraordinary, and candi- 
 date. The Privat Docent of a German university is 
 really a candidate professor, and one of his offices is 
 to keep the regular professors strenuously wakeful 
 by competition. 
 
 This rivalry is intensified by the custom in Ger- 
 many of assembling in circles of instructors at the 
 universities always a majority of the brilliant men of 
 learning of the whole country. In England one may 
 count among those in the last fifty years distinguished 
 
240 APPENDIX. 
 
 for learning, at least a score who had no connection 
 with universities ; but in Germany one can find in 
 that period hardly any such. Macaulay, Carlyle, 
 Mill, Grote, like our own Prescott and Irving, never 
 were professors in a college. But in Germany if any 
 learned person has anything to say, he is usually pro- 
 vided by the government with a chance to say it in 
 lectures to students at some university centre. 
 
 Undoubtedly the German universities, on all top- 
 ics within their range, have at present more power 
 than the German nobility to set the fashions of pub- 
 lic thought. 
 
 No one can enter the civil service or a learned 
 profession in Germany, except through the gate of a 
 state examination, at the close of a university course 
 of study. The secret of the national power of the 
 German universities is in this close connection with 
 the state. " The university," says Bismarck, " ex- 
 ists for imperial purposes." The American and the 
 English universities do not rest on state preparatory 
 schools, or end in the state service. The German 
 university rests on the state gymnasiums, and ends 
 in the civil service and learned professions. ^ 
 
 America governs by majorities, England by an 
 aristocracy, Germany by universities. 
 
 All life in Prussia has an organization so utterly 
 different from that in New England, that although 
 in Edinburgh, Glasgow, Oxford, or London, an 
 
 1 " The French university has no liberty, and the English universi- 
 ties have no science; the German universities have both." — Arnold, 
 Professor Matthew, Higher Schools and Universities in Germany, p. 
 166. London. 1874. Compare, also. Hart, German Universities. 
 New York. 1875. 
 
APPENDIX. 241 
 
 American feels himself yet hardly out of America, 
 he will not have that feeling in Germany, not even 
 in the highest places of learning. Modern German 
 society is a spiritual landscape, with stagnant flats 
 and reedy marshes extensive as those of the Baltic 
 provinces themselves ; but also with wide tracts 
 thrown up, like South Germany, into Thuringian 
 hills and Saxon Switzerlands, or even into Alpine 
 peaks, on which day strikes first and lingers longest. 
 Examined more closely, however, the novelties which 
 surprise an American are seen to be arranged in a 
 most definite order. Prussian society consists of 
 these seven parts : the king, the civil service, the 
 army, the universities, the nobility, the tradesmen, 
 the peasants. I assign the universities a rank as a 
 class, and that rank next higher than the nobility ; 
 for such is now, according to the best German critics, 
 their relative position.^ Acting in the eye of the 
 nation, and on this elevated stage of public respect, 
 German professors are stimulated as no other univer- 
 sity teachers in the world are, both to excellence and 
 to rivalry. 
 
 I find in these circumstances the explanation of 
 the fact that the German universities are the best 
 
 1 "After the Reformation nearly all eminent men in Germany — 
 poets, philosophers, and historians — belonged to the Protestant 
 party, and resided chiefly at the universities. The universities were 
 what the monasteries had been under Charlemagne, the castles under 
 Frederick Barbarossa — the centres of gravitation for the intellectual 
 and political life of the country. . . . The intellectual sceptre of 
 Germany was wielded by a new nobility . . . that had its castles in 
 the universities." — Miiller, Professor Max, German Classics, Pref- 
 ace, xxvi. 
 
 16 
 
242 APPENDIX. 
 
 now in existence, and also of tlie circumstance that 
 among the multitude of their productions they have 
 given to the public some most wild and perishable 
 systems of thought.^ 
 
 Yin. RISE AND EALL OF PHILOSOPHICAL SYSTEMS. 
 
 Complete or partial overthrow of many celebrated 
 schools in philosophy on which theology had un- 
 wisely been made to depend, is a recent cause of the 
 power of rationalism in Germany, especially of the 
 later materialistic phases of unbelief, which sneer at 
 metaphysics as an impossible science. Never since 
 Plato and Aristotle has so much metaphysical ability 
 been displayed as by Kant, Fichte, Schelling, and 
 Hegel ; but in Germany Fichte and Schelling are 
 obsolete ; Hegel, obsolescent ; Kant, only, has foun- 
 dations upon which this century dares to build. 
 
 A Herbart, a Beneke, a Rothe, a Trendelenburg, a 
 Schopenhauer have come and gone ; but, for twenty- 
 five years no commanding system of philosophy has 
 arisen in a land which in philosophical gifts possesses 
 the primacy of the world. A return to Aristotle 
 and Kant has distinguished the later German meta- 
 physics. To-day, in the hands of a Kuno Fischer, 
 the history of philosophy is made to attract almost 
 
 1 "Professorial knight-errantry still waits for its Cervantes. No- 
 where have the objects of learning been so completely sacrificed to 
 the means of learning ; nowhere has that Dulcinca, — knowledge for 
 its own sake, — with her dark veil and her barren heart, numbered so 
 many admirers ; nowhere have so many windmills been fought, and 
 so many real enemies left unhurt, as in Germany, particularly during 
 the last two centuries." — Miiller, Professor Max, German Classics, 
 Preface, xxvii. 
 
APPENDIX. 243 
 
 as much attention as philosophy itself ; ^ and in those 
 of a Hermann Lotze,- metaphj^sics and physics are 
 jointed together as the opposing ribs of a new vessel, 
 which, perhaps, is destined to endure the shock of 
 wind and wave where fleets ribbed with metaphysics 
 only went down, even with Schellings, Fichtes, and 
 Hegels at the helm. But neither Lotze nor Fischer 
 pretends to undertake, what was the joy of older 
 admirals, the circumnavigation of the yet uncircum- 
 navigated globe of philosophy. These giants, among 
 costly wrecks, pace to and fro sadly on the ocean 
 shore. They do not set sail ; and yet they perform 
 for thought an incalculable service, by keeping the 
 world in view of the limitless horizons. MeauAvhile, 
 out of sight of the sea, in the marshy interior of a 
 grovelling materialism, a Moleschott and a Carl Vogt 
 can assert that there is no ocean ; and even the pygmy 
 Biichner, from lack of height of outlook, through 
 twenty editions of a shallow book, can proclaim the 
 impossibility of both metaphysics and religion. 
 
 IX. DOCTRINAL UNREST OF THE AGE. 
 
 The doctrinal unrest of the age in most, from the 
 acquisition of new facts in many, departments of 
 thought, is a chief force in all modern history, and 
 has been exceedingly efiicient among the causes of 
 German rationalism. Nearly every other branch of 
 human inquiry besides theology has been supplied 
 with a new method and new materials within a cen- 
 tury ; and it was neither to be expected nor desired 
 
 1 Geschichte der neueren PhUosophie, 6 Baude. 
 
 2 Mikrokosmos, 2 Baude. Leipsig. 1872. 
 
244 APPENDIX. 
 
 that scholars would not seek a new method for the 
 latter science ; and it was to be expected, though not 
 desired, that when they could not find copious new 
 materials for it, they would invent them. Really 
 new materials, however, have been brought to the- 
 ology in the last century from the department of ex- 
 egetical research. An age of new truths and facts 
 is necessarily a period of unrest as to old ones. Al- 
 though ultimately it may be found that the old and 
 the new agree, acquisition of fresh materials for be- 
 lief, and the crystallization of those materials around 
 ancient beliefs, are processes which do not succeed 
 each other without an intervening space of investi- 
 gation and uncertainty. It is upon precisely these 
 intervening spaces in history that skepticism has 
 seized as battle-fields, only to lose them one by one, 
 in a long line of defeats reaching now through 
 eighteen centuries. But there never was a more 
 important intervening space of this sort than the 
 last age in Germany, except the first age of Chris- 
 tianity in Asia and Europe. 
 
 X. STATE AID TO RATIONALISTIC SECTS. 
 
 State aid to rationalistic churches I class among 
 the causes that have given rationalism power to 
 make a noise in Germany. If a majority in a church 
 at Heidelberg, for instance, vote for a rationalistic 
 preacher, they can have him, and yet retain state 
 aid. In America, under the voluntary system, ra- 
 tionalistic organizations soon disband, for they have 
 not earnestness enough to pay their own exj^enses. 
 But, in Germany, loaves and fishes keep them to- 
 
APPENDIX. 245 
 
 gether under the endlessly vicious practical arrange- 
 ments of the state churches. 
 
 There are three methods of arranging the relations 
 of church and state : separation, or the American 
 plan ; exclusive establishment of one confession, or 
 the English plan ; concurrent establishment of sev- 
 eral confessions, or the German plan. Catholics, 
 Lutherans, and Calvinists had equal civil rights se- 
 cured to them b}^ the Peace of Westphalia. Even 
 in Prussia, Romanists to-day have larger gifts from 
 the public treasury than Protestants. Confessional 
 equality, a great watchword, having in it the ago- 
 nies and blisses of German religious life for cen- 
 turies, is a cry never hypocritically uttered by the 
 lips of Prussia. 
 
 But, although dissenters from the three recognized 
 confessions have had no formal help from the state, 
 it has been the theory of each establishment tbat 
 the whole population must be baptized. Until very 
 lately, every family, believing or unbelieving, was 
 obliged to cause its children to profess faith and pass 
 the rite of confirmation, or incur for the children the 
 gravest civil disabilities. Thus, in practice, all dis- 
 senters have been really within, and not without, the 
 church. In many of the smaller principalities, indi- 
 vidual churches have become predominantly ration- 
 alistic, and yet have retained their income from the 
 state.^ 
 
 1 " Half, at least, of the destructive power of European infidelity 
 in past generations has been due to the presence of the party within, 
 instead of without, the church." — President Warren, of the Boston 
 University, Evangelical Alliance Report, p. 253. New York. 1873. 
 
246 APPENDIX. 
 
 XI. CATHOLICISM IN SOUTH GERIMANY. 
 
 Catholicism, covering all South Germany, and 
 stimulated to act the part of mere reactionary Ro- 
 manism by influences from beyond the Alps and the 
 Rhine, I rank as a powerful cause of German ration- 
 alism, for it has prevented half the German people 
 from seeing what a church can accomplish ; made the 
 lives of vast peasant populations a prolonged child- 
 hood ; disgusted scholars by its absurdities of doc- 
 trine ; resisted the progress of the nation toward 
 Protestant unity ; and seeks now to destroy an em- 
 pire whose power is the best guaranty of both peace 
 and progress in Europe. 
 
 Pope Boniface wrote to Philip the Fair of France : 
 " Boniface to Philip, greeting : Know thou, that thou 
 art subject to us both in spiritual and temporal 
 things." The king replied : " Philip to Boniface, 
 little or no greeting : Know thou, O supreme fool, 
 that in temporal things we are not subject to any 
 one." Such would now be the answer of America 
 or England or Scotland to similar pretensions ; such 
 is to-day the answer of Germany. If necessary, this 
 answer would be given by Great Britain or the 
 United States through the cannon's mouth ; if nec- 
 essary, it will so be given by the German Empire. 
 Ultramontanism against nationality is the simple 
 issue between the pope and Bismarck. First a Cath- 
 olic and then a citizen, or first a citizen and then a 
 Catholic, is tne ancient question Berlin debates with 
 Rome. In the long struggle between the civil and 
 ecclesiastical power, England stood three hundred 
 
APPENDIX. 247 
 
 years ago where Germany stands to-day. By the 
 celebrated bill passed in 1581 "to restrain her majes- 
 ty's subjects in their due obedience," parliament as- 
 serted in principle all that now causes outcry against 
 the sternness of Prussia toward Romanists of tlie 
 disloyal type. Summarizing with fairness the his- 
 tory of Ultramontanism for five hundred years, Bis- 
 marck said once to the Prussian parliament that " the 
 goal which, like the Frenchman's dream of an un- 
 broken Rhine boundary, floats before the papal party 
 — the programme which, in the time of the medise- 
 val emperors, was near its realization — is the sub- 
 jection of the civil power to the ecclesiastical." ^ 
 William I. writes to Pius IX. that Catholic citizens 
 of Germany, at the instigation of Ultramontanism, 
 conspire against the unity and peace of the emj)ire. 
 Pius IX. replies : " Every one who has been baptized 
 belongs to the pope in some way or other." ^ 
 
 Henry IV., in smock and barefoot, stood three 
 days in the snow before the palace of Pope Hilde- 
 brand at Canossa, imploring absolution. In 1872 
 Bismarck said of the German Empire : " We are not 
 going to Canossa, spiritually or physically." But it 
 was by barely a majority of one that great, rich, Ro- 
 mish Bavaria was brought to the aid of the rest of 
 Germany in the war of self-defence against Napoleon 
 III. France echoed the scorn of Philip the Fair in 
 his famous answer of contempt to the pope ; she is 
 to-day governed by Ultramontanism. Canossa is 
 not the goal of the centuries ; but the feet of one 
 
 1 Bismarck, Speech in the Prussian House of Lords, March 10, 1873. 
 
 2 Letter of Pius IX. to the Emperor William, Aug. 7, 1873. 
 
248 APPENDIX. 
 
 hundred and eighty millions of the human race yet 
 tread its snows. 
 
 XII. SUJVIMAEY OF CAUSES. 
 These, then, in my judgment, are the ten chief 
 causes of the power of skepticism in Germany in the 
 last century. 
 
 1. Fragmentary presentations of Christianity in 
 the spirit of earnestness without science, or of sci- 
 ence without earnestness. 
 
 2. Maladroit organization of the German state 
 church ; first, in the use of compulsory confessions 
 of faith at the confirmation legally required of the 
 whole population, whether believing or unbelieving ; 
 and secondly, in the absence of the familiar Ameri- 
 can and English distinction between the converted 
 and the unconverted, and in a consequently stagnant 
 church life. 
 
 3. Moral, intellectual, and social contagion from 
 France. 
 
 4. The demoralization arising in Germany from its 
 having been the principal theatre of European wars. 
 
 5. Support by the church of a popularly odious 
 absolutism in politics. 
 
 6. German university life in its peculiar limita- 
 tions and stimulations of free discussion. 
 
 7. The overthrow of several celebrated German 
 systems of philosophy. 
 
 8. The doctrinal unrest of the age in most, from 
 the acquisition of new facts in many, departments of 
 thought. 
 
 9. State aid to rationalistic organizations. 
 
APPENDIX. 249 
 
 10. Roman Catholicism in South Germany. 
 
 I am aware how difficult it is to present in proper 
 perspective a complicated array of causes and effects 
 extending through an hundred years; and that, for 
 patriotic and political reasons, even candid German 
 writers do not always arrive at a frank admission of 
 the power of some of these causes. But whoever has 
 read between the lines in European history, and list- 
 ened to the whispered as well as to the spoken and 
 printed thought of Germany, will recognize in this 
 analysis her own unpublished judgment of herself. 
 On such authority, it is well to be able to assure the 
 superficial skeptic, that, in the most learned land on 
 the globe, rationalism had several other sources of in- 
 fluence besides its own intellectual merits.^ In view 
 of these enumerated causes, it is not surprising, nor 
 to a scholar's faith is it intellectually annoying, that 
 skepticism has had power in Germany, and that it 
 yet retains power among the slightly educated. 
 
 Xm. EMPTY RATIONALISTIC AND CROWDED EVAN- 
 GELICAL LECTURE -ROOMS. 
 
 In the German universities the incontrovertible 
 fact is that the rationalistic lecture-rooms are now 
 empty, and the evangelical crowded ; while fifty or 
 eighty years ago the rationalistic were crowded, and 
 the evangelical empty. 
 
 Lord Bacon says that the best materials for proph- 
 
 1 As was to be expected, one of the places in Boston Avhere infor- 
 mation on the decline of rationalism in the German universities ap- 
 pears to be needed, is the Radical Club, yet misled by Hegel, on 
 whom Transcendentalism built so arrogantly and incautiously forty 
 years ago. 
 
250 APPENDIX. 
 
 ecy are the unforced tendencies of educated young 
 men. Take up any German year book, look at the 
 statistics of the universities, ascertain which way the 
 drift of educated youth is now setting in the most 
 learned circles of the world, and you have before you 
 no unimportant sign of the times. 
 
 But, in looking for this, you come upon another 
 sign no less important, nameW, that the leading uni- 
 versities of Germany are now, and eighty years ago 
 were not, under predominant evangelical influence. 
 
 Berlin, beyond doubt the University of first impor- 
 tance, and hallowed by the great names of Schleier- 
 macher, Is eander, and Trendelenburg, is theologically 
 led by Dorner, Semisch, Steinmeyer, and Twesten 
 
 — staunch defenders of evangelical faith. 
 
 Leipzig, with Kahnis and Luthardt and Delitzsch 
 
 — and lately with Tischendorf — among her profess- 
 ors, contests with Berlin for the first place, and in 
 the opinion of many deserves that rank, and is the 
 renowned traditional seat of an orthodoxy which at 
 some points New England and Scotland — agreeing 
 in the main with the present attitude of Berlin — 
 might consider excessive. 
 
 Halle, whose theology permeates Germany, both 
 from the University and from Francke's famous Wai- 
 senhaus, has in it Tholuck, and Kostlin, and Kah- 
 ler, and Guericke, and Jacobi, and Schlottmann, and 
 Julius Miiller, known throughout the world as antag- 
 onists, and as successful antagonists, of the subtlest 
 forms of skepticism. It is not uncommon to hear 
 Julius Miiller spoken of as the ablest theologian of 
 Germany. 
 
APPENDIX. 251 
 
 Tiibingen itself, where Strauss put forth one of 
 his earlier works, and Baur founded a theological 
 party, has had in it for years no Tubingen school, 
 but, through the professorships of Beck, Palmer, 
 and Landerer, is permeated by vigorous evangelical 
 influences. 
 
 Heidelberg, under tlie theological leadership of 
 Schenkel, Hitzig, Gass, and Holtzmann, is to-day the 
 only prominent University of Germany given to 
 views that can be called rationalistic. 
 
 Now, which of these institutions is most patronized 
 by German theological students ? Halle and Berlin 
 may be compared, in a general way, as to their the- 
 ology, with Andover and New Haven ; Leipzig, with 
 Princeton ; and Heidelberg, v/ith the Unitarian por- 
 tion of Cambridge. 
 
 I found Dorner's, Miiller's, and Tholuck's lecture- 
 rooms crowded, and Schenkel's empty. In 1872-73 
 there were but twenty-four German theological stu- 
 dents at Heidelberg ; and I have heard Schenkel 
 often, and never saw more than nine, eight, or seven 
 students in his lecture-room. Against twenty-four 
 German theological students at Heidelberg, there 
 are one hundred and thirty -two at Leipzig, two 
 hundred and fifty-seven at Halle, two hundred and 
 thirty-nine at Berlin. But, counting both the native 
 and the foreign theological students in these institu- 
 tions, the whole number at rationalistic Heidelberg 
 is thirty -four; at evangelical Halle, two hundred 
 and eighty-two ; at evangelical Berlin, two hundred 
 and eighty ; at hyper-evangelical Leipzig, four hun- 
 dred and twelve.^ 
 
 1 Meyer, Deutsches Jahrhuch. Erster Jahrgang, p. 1002. 
 
252 APPENDIX. 
 
 It must be remembered that German students 
 often change universities, as occasionally American 
 students change theological schools, — passing one 
 period in one and another in another, according to 
 the attractions of different professors. It is imma- 
 terial to the German student where he hears lec- 
 tures, provided he is prepared to pass with credit 
 the severe final examinations. When a professor is 
 called from one university to another, a large num- 
 ber of his hearers often follow him. Thus it is a 
 fair test of the direction of the drift of educated 
 youth in Germany, to point to the fact that they 
 give their patronage to evangelical, rather than to 
 rationalistic, professors, and this in the overwhelm- 
 ing proportion of ten to one. 
 
 XIV. TESTIMONY OF THOLUCK, DORNEE, CHRIST- 
 LIEB, SCHWARZ, AND KAHNIS. 
 
 " By far, by far," was Professor Tholuck's con- 
 stant answer, when asked by foreign students if or- 
 thodoxy is not stronger in Prussia than fifty or eighty 
 years ago. 
 
 In 1826, at Plalle, all the students except five, who 
 were the only ones that believed in the Deity of our 
 Lord, and all the professors of the University united 
 in a petition to the government against Tholuck's 
 appointment to a professorship there, and the oppo- 
 sition rested solely on the ground of his evangelical 
 belief.i The students at Tiibingen, not far from the 
 same date, ceremoniously burned the Bible. " When 
 
 1 Tholuck, Lf'tter to the New York Meeting of the Evangelical Alli- 
 ance. Report, 1873. 
 
APPENDIX. 253 
 
 I came to Halle," said Professor Tholiick to me once, 
 as he walked up and down that famous, long, vine- 
 clad arbor in his garden where his personal inter- 
 views with German and foreign students have ex- 
 erted an influence felt in two hemispheres, " I could 
 go twenty miles across the country and not once find 
 what, to use an English word, is called an experi- 
 mental Christian. I was very unpopular. I was 
 subjected to annoyance, even in my lecture-room, on 
 account of my evangelical belief." " His adversaries 
 are bold and cunning. A baptism of fire awaits him 
 at Halle," wrote Frederick Perthes of the young pro- 
 fessor, in 1826.1 
 
 Contrast ' these murky threats of Tholuck's morn- 
 ing with the clear sky of his westering sun. In De- 
 cember, 1870, he had completed so much of a half 
 century of work at the University of Halle that 
 three days were given by his friends to the celebra- 
 tion of the event. There were social gatherings and 
 suppers and speeches at the hotels. All the halls 
 and staircases of Tholuck's residence were crowded 
 with guests. The Emperor William sent to him the 
 Star of the Red Eagle. Court preacher Hoffmann 
 brought to him the salutations of the ecclesiastical 
 council as to a veritable church father of the nine- 
 teenth century. The various universities of Ger- 
 many were represented by their ablest professors. 
 Pastors of different cities sent delegations. A letter 
 to Tholuck was received signed by theologians at 
 that hour in the army before Paris. An immense 
 torch-light procession of students filled a night with 
 Luther's hymn : — 
 
 1 Perthes, Memoirs, vol. ii. p. 268. 
 
254 APPENDIX. 
 
 " Ein feste Burg ist unser Gott.*' 
 
 "No one can deny," Professor Tholuck would say 
 to me repeatedly, " that since the death of Frederick 
 the Great, or the French Revolution, or the opening 
 of tbe century, or even since fifty or forty years ago, 
 there has been a great reaction in Germany against 
 infidelity and rationalism. 
 
 ^' You are right in pointing to the impotence of 
 the edict issued in favor of orthodoxy by Frederick 
 William II. on the death of Frederick the Great, as 
 proof that it has not been the favorable attitude of 
 the state towards orthodoxy that has caused the re- 
 action. Frederick the Great had no influence to pro- 
 mote skepticism in the lower and middle, but he did 
 mischief among the upper classes. 
 
 "Frederick William III. and Frederick William 
 IV. were favorable to orthodoxy; and William I., 
 onr emperor, is thoroughly so. Much depends on 
 the attitude of the court at Berlin in respect to the 
 churches. In Weimar, however, a preacher without 
 belief in the Deity of Christ, and with denial of 
 miracles, may be connected with the state church. 
 In respect to orthodoxy, Weimar is one of the most 
 lax of all the provinces of Germany. It would prob- 
 ably not be true to say that in the small territory 
 of Weimar, infidelity is less powerful than fifty 
 years ago, although that is most certainly the case 
 in Prussia. 
 
 " Hagenbach has written a ' History of the Rise, 
 Progress, and Decline of German Rationalism,' and 
 his book I put first into the hands of foreign students 
 coming to Germany and asking information from 
 
APPENDIX. 255 
 
 me. I am myself writing a work on the same sub- 
 ject. 
 
 "As to men of science and professors in tlie phil- 
 osophical faculties with us, they are often unin- 
 formed concerning theology ; but materialism makes 
 much less noise in Germany than in England. If 
 a man is a materialist, we Germans think he is not 
 educated." 
 
 On account of their having little freedom to dis- 
 cuss political, German professors are intensely jealous 
 of their liberty to discuss literary, scientific, phil- 
 osophical, and theological topics. Whoever has 
 breathed the quickening oxygen of the atmosphere 
 of a German university will understand very well 
 that it is by no means the changed attitude of the 
 state toward orthodoxy that has brought about the 
 reaction against rationalism. Skepticism had its 
 greatest power under Frederick William II. and 
 Frederick William III., who opposed, as much as 
 Frederick the Great had favored, rationalism. In 
 Germany it is almost a proverb that the soul of a 
 university is made up of Lehr Freiheit and Le^m 
 Freiheit. 
 
 " No," said Professor Dorner, in his study at Ber- 
 lin, when I mentioned Professor Tholuck's opinion of 
 Weimar ; " rationalism even in Weimar and Thu- 
 ringia was quite as strong fifty years ago as it now 
 is." 
 
 ••'That is nothing" (^Das ist mchts}, he remarked 
 emphatically, and added no more, speaking of the 
 rationalism of Renan. 
 
 " The writers who discuss materialism," he said, 
 
256 APPENDIX. 
 
 "are in Germany more anti-clogmatic than ethical. 
 As to the rationalists themselves, we have more who 
 agree with Channing than with Parker. 
 
 " The mass of our preachers are genuine believers, 
 but among the populace one can sometimes find infi- 
 delity. The mass of our divines are convinced ; but 
 they are too contentious. In Prussia, unbelief is 
 much weaker than fifty years ago, or in the time of 
 Frederick the Great. Then rationalism was the loyal 
 theology. Most certainly, most certainly, rational- 
 ism in Germany, taken as a whole, is plainly and by 
 far weaker than fifty years ago." 
 
 " The proposal," says Professor Christlieb, " to 
 implore the divine blessing and assistance on the de- 
 liberations of the Frankfort parliament in 1848 was 
 received with shouts of derisive laughter." " For 
 the last thirty years," he writes, "in spite of all 
 hostilities, a truly Christian science has begun vic- 
 toriously to lead the way, by new and deeper ex- 
 egetical researches ; by historical investigation ; by 
 pointing out the remarkable harmony existing be- 
 tween many new archseological, ethnological, and 
 scientific discoveries. In the pulpit of by far the 
 greater number of the German churches, and in the 
 theological faculties of most of the universities, it 
 has so completely driven unbelief out of the field, 
 that the latter has been compelled to retire, in a 
 great measure, into the divinity schools of adjacent 
 countries, — Switzerland, France, Holland, Hungary. 
 When compared with these and other countries, Ger- 
 many shows that unbelief has a greater tendency 
 to insinuate itself into, and to make its permanent 
 
APPENDIX. 257 
 
 abode among, half-educated, ratlier than thoroughly- 
 educated, communities." ^ 
 
 " So much is to be confessed," says court preacher 
 Schwartz of Gotha, author of the acutest ^ of the 
 histories of recent theology, " Schleiermacher's work 
 has been incomparably more enduring, and quietly 
 and inwardly transforming, than Hegel's. Schleier- 
 macher's influences yet advance, while those of He- 
 gel are exhausted and dead." ^ 
 
 " It is spring," said Professor Kahnis of Leipzig, 
 in 1874. " The period since the wars of liberation 
 represents the conflict of the newly quickened heat 
 of the German mind with the masses of snow and 
 ice of the Aufklarmig. Until to-day the conflict en- 
 dures ; but ever mightier grows the sun, ever weaker 
 the winter." * 
 
 This testimony of German professors to the fact of 
 the decline of skepticism in the German universities 
 I might make voluminous ; but it is enough to show 
 the accord of confidential and colloquial with printed 
 testimony, and the agreement of five such author- 
 ities as Tholuck, Dorner, Christlieb, Schwarz, and 
 Kahnis. 
 
 1 Christlieb, Professor Theodore, Modern Doubt and Christian Be- 
 lief, pp. 18, 63. 
 
 2 Farrar, A. G., Critical History of Free Thought, Bampton Lec- 
 tures, Preface, xxv. 
 
 3 Schwarz, Dr. Carl, Oberhofprediger und Oberconsistorialrath zu 
 Gotha, Zur Geschichte der neuesten Theologie, Vierte Auflage, 25. Leip- 
 zig. 1869. 
 
 4 Kahnis, Professor K. F. A., Der innere Gang des deutschen Pro- 
 testantismus, Dritte Ausgabe. Zweiter Theil, 162. Leipzig. 1874. 
 These four are the best recent works on German Rationalism. 
 
 X7 
 
258 APPENDIX. 
 
 XV. SEPARATION OF CHURCH AND STATE. 
 
 Both the Prussian Constitution and the funda- 
 mental statutes of the German Empire alike declare 
 that the evangelical church shall be free to manage 
 its own internal affairs. Schleiermacher himself, in 
 1808, drew up for the king a sketch of a church con- 
 stitution which foreshadowed much that is now be- 
 coming law. The cabinet order of Frederick Wil- 
 liam III. gathered, in 1817, the Lutheran and Re- 
 formed churches into an evangelical union. The 
 contest with Romanism has now obliged Prussia to 
 give to that union as much independence of the state 
 as Romanists enjoy. The eight provinces of the old 
 Prussian kingdom, that is to say, nearly all the Prot- 
 estants of North Germany, are being drawn together 
 under one church constitution, of which the principle 
 is essentially Presbyterian. The effects are likely to 
 prove inauspicious to rationalism, which has steadily 
 resisted the abolition of the bureaucratic manage- 
 ment of the ecclesiastical and religious life of the 
 nation. 
 
 Church and state in Germany are slowly separat- 
 ing; the bureaucratic tutelage and bondage of the 
 church are becoming things of the past ; a deter- 
 mined purpose is exhibited, on the part of both gov- 
 ernment and scholars, to call out a regulated relig- 
 ious activity among the masses of the people. As 
 the German peasantry and middle class have never 
 been taught to give money freely for religious organ- 
 izations managed by themselves ; as the rationalism 
 outgrown in the universities has only too much power 
 
APPENDIX. 259 
 
 with the populace, especially in the large towns ; as 
 Sabbath -schools and prayer -meetings, and all the 
 machinery of the voluntary system in church affairs, 
 are in Germany conspicuous by their absence, the sep- 
 aration of church and state in the empire will not 
 occur without many most painful temporary disad- 
 vantages.^ The poorer clergy will starve for a time, 
 and there will be wide tracts of baptized torpor and 
 unbaptized indifference and paganism in the religious 
 life of the lower classes. Ultimately, however, when 
 the dangers of allowing religious marshes to go un- 
 drained have become sufficiently evident and alarm- 
 ing, and the impotence of rationalism to drain mala- 
 rious soil has received adequate illustration, German 
 sagacity and honesty will cause the stagnant fens of 
 German church life to wake with currents which, it 
 is to be hoped, will one day make of its green, sedgy, 
 and pestilential pools a clear, flashing, and brimming 
 river. 
 
 XVI. GEEMAN PEBIACY IN EUROPE. 
 
 Immense commercial, political, and moral advan- 
 tages accrue to Germany from her unity, sought in 
 agony for two hundred years. Schiller did not hesi- 
 
 1 " In many sections of Germany, especially the northern regions, 
 where Lutheranism prevails, the congregations are almost as passive, 
 dependent, and incapable of self-government as in the Roman Catho- 
 lic Church, and Luther's complaint of the want of material for elders 
 and deacons must be repeated in this nineteenth century after Protes- 
 tantism has been in operation for more than three hundred years. 
 The people are only expected to be ruled, and hence they have no 
 chance to learn individual and congregational self-government, which 
 must be gradually acquired, like every other art." — Schaff, Professor 
 Philip, Germany, its Universities, Theology, and Religion, pp. 112, 113- 
 
260 APPENDIX. 
 
 tate to say that Europe was sufficiently compensated 
 for the horrors of the Thirty Years' War by an in- 
 creased sense of the interdependence and need of 
 union among its nations. ^ At Sadowa, in 1866, at 
 the close of the battle Avhich gave to Central Europe 
 Prussian and Protestant, instead of Austrian and 
 Romish leadership, and ended a struggle which Fred- 
 erick the Great began, the sun came forth from un- 
 der heavy clouds in the low west, and the united 
 armies of North and South Germany, struck by the 
 omen, gathered around their commander and sang : — 
 
 "Now all thank God!" 
 
 In that late hour the Reformation first became polit- 
 ically an assured success in the land of its birth. 
 Sadowa is Ge'rmany's best hope of internal, Sedan 
 her best hope of external, freedom from war. 
 
 But whenever Germany, beaten down almost con- 
 stantly under the hoofs of military strife, has had 
 time to catch breath, she has shown a recuperative 
 power that has astonished all Europe. In the thirty 
 years after the battle of Waterloo, her soil was not 
 once touched by war, or by the tread of foreign 
 troops. Her historians assign to that period her first 
 real recovery from the effects of the Thirty Years' 
 War. In 1818, bold, wise, indefatigable Prussia 
 
 1 " Aber Europa ging ununterdruckt und frei aus diesem fiirch 
 terlichen Krieg, in welchem es sich zum erstenmal als eine zusammen- 
 gehangende Staatengesellschaft erkannt hatte ; nud diese Theilneh- 
 rnnng der Staaten an einander, welche sich in diesem Krieg eigent- 
 lich erst bildete, ware allein schon Gewinn geniig, den Weltbiirger 
 mit seinem Schrecken zu versohnen." — Schiller, Geschichte des 
 dreissigjdhrigen Kriegs, SdmmtUche Werke, v. 2. 
 
APPENDIX. 261 
 
 abolished all duties upon goods in transit tlirough its 
 own territories. For commercial purposes Germany- 
 became a unit in 1828. Even under the imperfect 
 league of Zoll Verein her navy was the third in ex- 
 tent in the world. Agriculture grew prosperous. 
 Capitals of princes were not the only cities distin- 
 guished for wealth and culture. At the mere dawn of 
 that national unity and peace, of which the full sun- 
 rise was at Sedan, commerce in Germany awoke from 
 the dead. The rapid growth of Cologne, Breslau, 
 Magdeburg, Nuremberg, and Berlin amazed Vienna 
 and wounded Paris. The overshadowing and swift- 
 ly-increasing prosperity of Germany and her ap- 
 proaches to political unity drew upon her the attack 
 of Napoleon III. Sedan opened to Victor Emmanuel, 
 Rome ; to the angels Peace and Union, entrance on 
 German soil ; to Napoleon, his grave ; to contagion 
 from France, an antidote. At last Germany has mil- 
 itary and political, as well as intellectual primacy in 
 Europe. Versailles leads her fashions no more. Vol- 
 taire is not asked to be her tutor. 
 
 On those very grounds of Sans-Souci, where Freder- 
 ick the Great and Voltaire had called out to the cul- 
 ture of Europe, " Ecrasez Tinfame ! " King William 
 and his queen lately entertained an Evangelical Al- 
 liance gathered from the Indus, the Nile, the Dan- 
 ube, the Rhine, the Thames, and the Mississippi. 
 
 XVn. BAtJR, STRAUSS, AND EENAN. 
 
 But who does not know the history of the de- 
 feat of skeptical school after skeptical school on the 
 rationalistic side of the field of exegetical research ? 
 
262 APPENDIX. 
 
 The naturalistic theory was swallowed by the myth- 
 ical theory, and the mythical by the tendency the- 
 ory, and the tendency by the legendary theory, and 
 each of the four by time. Strauss laughs at Paukis, 
 Baur at Strauss, Renan at Baur, the hour-glass at 
 all. ^' Under his guidance," says Strauss of Paulus, 
 " we tumble into the mire ; and assuredly dross, not 
 gold, is the issue to which his method of interpreta- 
 tion generally leads." ^ '' Up to the present day," 
 says Baur of Strauss, '^ the mythical theory has been 
 rejected by every man of education." ^ " Insuffi- 
 cient," says Renan of Baur, "is what he leaves exist- 
 ing of the gospels to account for the faith of the 
 apostles." ^ He makes the Pauline and Petrine fac- 
 tions account for the religion, and the religion ac- 
 count for the Pauline and Petrine factions. " Criti- 
 cism has run all to leaves," said Strauss, in his bitter 
 disappointment at the failure of his final volume.^ 
 ' Appropriately was there carried on Richter's cofiin 
 to his grave a manuscript of his last work — a discus- 
 sion in proof of the immortality of the soul; appro- 
 
 1 Strauss, New L{fe of Jesus (Eng. trans.), p. 18. 
 
 2 Baur, Krit. Untersuch. uber die canonischen Evangel., 121, 40-71. 
 
 3 Kenan, hude d'Hist. Rel., 168. 
 
 * " Baur acknowledged the four leading epistles of Paul to be gen- 
 uine, and to have been written before a. d. 60. Noav this admission 
 is fatal to the sister theory of Strauss ; for these epistles prove that 
 Jesus was not an ordinary man, around whose idolized memory his 
 disciples, in the course of a century or so, AVTeathed mythical fictions, 
 not knowing wliat they did, but tliat the culminating facts of his life, 
 the leading traits of his character as given in our so-called mythical 
 gospels, were familiar to the Christian world within twenty-five years 
 after his death." — Thayer, Professor J. Henry, Boston Lectures, p. 
 372. 1871. 
 
APPENDIX. 263 
 
 priately might there have been carried on Strauss's 
 coffin to his grave his last work, restating his mythical 
 theory, if only that theory had not, as every scholar 
 knows, died and been buried before its author.^ 
 
 XVin. SUMMAEY OF PROOFS . 
 
 Among the proofs, then, that skepticism in Ger- 
 many is declining in power with those whose special 
 study is theology, are the facts : — 
 
 1. That in the German universities the rationalis- 
 tic lecture-rooms are now empty, and the evangelical 
 crowded ; while fifty or eighty years ago the ration- 
 alistic were crowded, and the evangelical empty. 
 
 2. That histories of the rise, progress, and decline 
 of German rationalism have been appearing for the 
 
 1 Zeller, the admiring biographer of Strauss, says : " As a point of 
 weakness in his last volume, The Old and Neio Faith, he designated 
 in one of his letters the beginning of the fourth section on morals. 
 ' Here,' he writes, * immediately after the appearance of the work, 
 a couple of solid beams have still to be inserted, and if you could 
 supply me with a few oak or even pine stems, you would deserve my 
 sincere thanks.' The public discussions of the work were almost 
 without exception disapproving. . . . Average theological liberalism 
 pressed forward eagerly to renounce all compromising association with 
 Strauss after he published this last statement of his mythical theory. 
 He was deeply grieved, and it required some days before he could re- 
 gain his calm composure." — Zeller, Professor Eduard, of the Heidel- 
 berg University, Strauss in his Life and Writings (Eng. trans.), pp. 
 135, 141, 143. London. 1874. "The idea of men writing mythic 
 histories between the time of Livy and Tacitus, and St. Paul mistak- 
 ing such for realities ! " — Bunsen, Arnold's Life, Letter cxliv. Strauss 
 " bezeichnet nicht sowohl eine Epoche als eine Krise, nicht sowohl 
 einen Anfangs-als einen Schlusspunkt. . . . Die Einseitigkeit des 
 Strauss'schen Geistes, wclche bei allem Glanz seiner Detail Kritik in 
 den neuesten Werke "besonders auffallend hervortritt, ist ein doppeltes 
 Vacat, ein Mangel an geschichtlichem Blick und religiosem Sinn.'* 
 ' — Schwarz, Geschichte der neuesten Theologie, 3, 557. 
 
264 APPENDIX. 
 
 last fifteen years in the most learned portions of the 
 literature of Germany. 
 
 3. That such teachers as Tholuck, Julius Miiller, 
 Dorner, Twesten, Ullmann, Lange, Rothe, and Tisch- 
 endorf, most of whom began their professorships with 
 great unpopularity in their universities, on account 
 of their opposition to rationalistic views, are now par- 
 ticularly honored on that very account. 
 
 4. That every prominent German university, ex- 
 cept Heidelberg, is now under predominant evangel- 
 ical influences, and that Heidelberg is nearly empty 
 of theological students. 
 
 5. That the attitude of the general government at 
 Berlin has destroyed the force of many of the polit- 
 ical causes of disaffection with the state church. 
 
 6. That the victory at Sedan and the achievement 
 of German unity diminish the chances of demorali- 
 zation from European wars and by contagion from 
 France. 
 
 7. That in the field of exegetical research, while 
 rationalism has caused the discovery of many new 
 facts and the adoption of a new method, the natu- 
 ralistic theory by Paulus, the mythical theor}^ by 
 Strauss, the tendency theory by Baur, and the leg- 
 endary by Renan, have been so antagonistic to each 
 other as to be successively outgrown both by Christ- 
 ian and by rationalistic scholarship. 
 
 XIX. RESULTS OF SCIENTIFIC CRITICISM. 
 
 Beyond controversy are many great results of theo- 
 logical discussions in Germany for the last hundred 
 years. Nor have the attacks of rationalism been an 
 
APPENDIX. 265 
 
 unmixed evil. A doctrine of the intuitions, basis of 
 all ethical and metaphysical research, has been es- 
 tablished by Kant. A doctrine of conscience, grow- 
 ing up from the Kantian theory of the intuitions, is 
 acquiring a height of outlook, from which the far- 
 sighted already descry the scientific inference of the 
 necessity of an atonement. A doctrine of sin, built 
 on the doctrine of conscience, has been made by Julius 
 Miiller to unlock all theology. 
 
 A doctrine of the personality of God has been 
 founded upon the Kantian analysis of the intuitions, 
 and has already supplied the chief deficiencies of 
 Kant's own system, besides undermining the panthe- 
 ism of Fichte, Schelling, and Hegel. 
 
 A system of criticism has grown up in relation to 
 everything historical in Christianity, and exegetical 
 research has been placed upon a thoroughly scientific 
 basis. 
 
 A vindication of the historical evidence of the su- 
 pernatural has followed from an application of the 
 new system of criticism. 
 
 A series of discoveries has been made, illuminat- 
 ing at important points the records of the origin of 
 Christianity, and carrying back the date of the chief 
 documents a full half of a century, narrowing by so 
 much the previously too narrow space used by the 
 skeptical theory to account for the growth of myths 
 and legends, and so shutting the colossal shears of 
 chronology upon the latest deftly-woven web of his- 
 torical doubt. ^ 
 
 1 " Twenty years ago it used to be thought that the earliest proof 
 of the reception of New Testament writings as of similar authority 
 
266 APPENDIX. 
 
 A Life of Christ is now the most natural form in 
 which belief, resting upon a system of criticism com- 
 mon to sacred and secular history, expresses and de- 
 fends its credence. 
 
 XX. CHEISTIAN TREND OF THE CENTURIES. 
 
 Whoever ascertains the trend of the historic con- 
 stellations through long periods obtains a glimpse of 
 the hem of the garment of Almighty God. What 
 Providence does, it from the first intends. A sifting 
 of Christianity has taken place in this last age by a 
 prolonged contest of unbelief with faith, each armed 
 with the best Damascus blades the world furnishes 
 either to-day ; and the result has been a defeat of 
 doubt on all central points. It is, therefore, now cer- 
 tain that it was divinely intended that there should 
 
 to the Old was to be found about the year 180 ; but recent discov- 
 eries furnish indubitable evidence that even the gospels had acquired 
 such a reception more than half a century earlier. . . . These discov- 
 eries, by carrying back for half a century the indubitable traces of 
 the gospels, prove such theories as those of Baur, Strauss, and Ke- 
 nan, to be pure theories, . . . not only unsujjported by the facts of 
 history, but in opposition to the facts of history. ... As a sect in 
 biblical criticism, the Tubingen school has perished. Its history, even, 
 has been written, and that in more than one tongue." — Thayer, Pro- 
 fessor J. Henry, Criticism Confirmatory of the Gospels. Boston Lec- 
 tures, pp. 363, 364, 371. 1871. " Schenkel, Renan, Keim, Weiz- 
 siicker, and others equally removed from the traditional views, unite 
 in insisting that the fourth Gospel could not have appeared later than 
 a few years after the beginning of the second century. They found 
 this opinion on irrefutable grounds. But if this be so, the key-stone 
 falls from the arch. The course of development which the Tiibingeu 
 critics describe, extending for a century from the death of Paul, and 
 requiring this time for its accomplishment, is swept away. There is 
 no room for it." — Fisher, Professor George P., Essays on the Super- 
 natural Origin of Christianity, xxxviii. (new cd.) 1870. 
 
APPENDIX. 267 
 
 be a sifting of Christianity in this last age, and that 
 a defeat of doubt should be the result. Prolonged 
 historic tendencies are God allowing portions of his 
 plan of the government of the world to become hu- 
 manly comprehensible. 
 
 When the completion of a cycle of events reveals 
 what the plan of the cycle was from the first, it 
 behooves men, coordinating latest with earliest cy- 
 cles, to ascertain the trend of the movements in the 
 sky ; and to gaze, more solemnly than upon the stars 
 themselves, upon that Form loftier than the stars, 
 which passes by in the darkness behind them, its out- 
 lines not wholly visible, but the direction not un- 
 known in which it is moving the constellations. 
 
 I commend this German theological battle-field to 
 the timid and the hopeful who go out to walk and 
 meditate in the world's eventide. Goethe could say 
 that the only real, and the deepest theme of the 
 world's and of man's history, to which all other sub- 
 jects are subordinate, is the conflict between faith 
 and unbelief.^ We are the ancients, as Bacon said. 
 But the inscription written by history, which is God's 
 finger and no accident, before the sad eyes of the 
 bruised and staggering ages, on the trophy erected 
 after the severest intellectual battle of this oldest 
 and newest of the centuries, is. Via Crucis, Via Lu- 
 cis ! 
 
 I do not respect any proposition merely because it 
 is ancient, or in the mouths of majorities. But I do 
 respect propositions that have seen honest and pro- 
 tracted battle, but not defeat. The test of the sound- 
 
 1 Goethe, Werke, Abhandlungen zum west&stlichen Divan. 
 
268 APPENDIX. 
 
 ness of scholarship is that it should contend with 
 scholarship, not once or twice, but century after cen- 
 tury, and come out crowned. But the intellectual 
 supremacy of Christianity in the nineteenth century 
 is not a novelty. There are other battle-fields worth 
 yisiting by those who walk and meditate, on which 
 Christian trophies stand, more important, as marks 
 of the world's agonies and advances, than any that 
 ever Greek erected for victory at Salamis or Mara- 
 thon. I lean on church history. I go to its battle- 
 fields and lie down on them. They are places of spir- 
 itual rest. Gazing on their horizon, I see no narrow 
 prospect, but a breadth of nineteen hundred victo- 
 rious years. Looking into the sky, as I lie there, I 
 hear sometimes the anthem : As it was in the be- 
 ginning, is now, and ever shall be, world without end. 
 I obtain glimpses of a heaven opened ; and behold a 
 white horse, and He that sits on him is called the 
 Word of God, King of kings, and Lord of lords. He 
 is clothed in a vesture dipped in blood ; but his eyes 
 are as a flame of fire, and on his head are many 
 crowns. 
 
APPENDIX 11. 
 
 THEODORE CHRISTLIEB AND GERMAN CHURCH 
 LIFE. 
 
 Tholuck, Julius Miiller, and Hermann Lotze 
 have passed into the Unseen World, and Germany 
 seems lonely and empty without them. Dorner and 
 Kahnis, Delitzsch and Lange are now aged men, and 
 although their westering suns are yet the chief glory 
 of the German theological sky, they each draw near 
 to the rim of the horizon. 
 
 Among the comparatively young men who are 
 likely yet to be organizing and redemptive forces in 
 German theology and church life, no one more thor- 
 oughly deserves the intellectual confidence and the 
 devout prayers of Evangelical Christendom than 
 Theodore Christlieb, of Bonn. He was born March 
 7, 1833, at Berkenfeld, Wiirtemberg, studied the- 
 ology at Tiibingen, and has been professor at Bonn 
 since 1868. Besides being perhaps the most incisive 
 and quickening university preacher in Germany, and 
 one of the most accomplished Christian apologists of 
 modern times, he is an ecclesiastical statesman, with 
 a keen sense of both the merits and the defects of 
 German, English, and American church systems, 
 
270 APPENDIX. 
 
 and an evangelical aggressive reformer who has not 
 forgotten how to get on his knees. 
 
 It was my fortune, on the 1st and again on the 
 7th of July, 1881, to attend at Bonn, in the Scotch 
 Presbyterian Church, what Thomas Chalmers would 
 have called a Bible-meeting, and to find there Pro- 
 fessor Christlieb, seated in front of the pulpit, with 
 the Rev. Dr. Graham, the pastor, and taking large 
 and most impressive part in the explanation of the 
 Scriptures and in prayer. A sight like this can be 
 seen, so far as I am aware, in no other university 
 town of Germany. There were present some fifty 
 or sixty persons, of whom perhaps twenty-five were 
 men, including in their number several German and 
 Scottish theological students, but not participating 
 personally in the exercises. This weekly meeting, 
 of which the exercises are wholly in German, and 
 which is held in a Presbyterian Church founded 
 here by incredible labor on the part of Dr. Graham, 
 represents the best spiritual culture among the mem- 
 bers of the Protestant state church in Bonn. The 
 size of the assembly from week to week is attrib- 
 utable chiefly to Professor Christlieb's regular pres- 
 ence in it. Except that laymen were not urged or 
 even invited to take part, the service which I at- 
 tended resembled a New England prayer-meeting, 
 led by a pastor, assisted by some distinguished pro- 
 fessor of theology, in a college town. Professor 
 Christlieb, sitting in his chair, spoke on each of the 
 two occasions for fifteen or twenty minutes on the 
 passage of Scripture containing the Seven Epistles to 
 the churches of Asia, and then knelt down upon the 
 
APPENDIX. 271 
 
 bare floor and offered a long, fervent, and most im- 
 pressive prayer. 
 
 Incredible as it may seem. Professor Christlieb's 
 participation in this devotional meeting finds critics 
 among the adherents of an ossified confessionalism 
 in the German state churches. Lukewarm and ar- 
 rogant Broad Church preachers, who think that the 
 baptism of infants and the confirmation of boys and 
 girls at the age of fourteen in the establishment are 
 nearly or quite saving ordinances, and who make 
 little or no distinction between the converted and 
 the unconverted in their congregations, are naturally 
 much annoyed by the emphasis with which Professor 
 Christlieb teaches the doctrine of the necessity of 
 the New Birth. Loose and liberalistic theoloQ-ical 
 professors look coldly, or with positive aversion, on 
 this gathering of a few devout and cultured people 
 in Bonn, and deprecate its spiritual earnestness as 
 divisive and pharisaical. Preaching which makes no 
 effective distinction between the regenerate and the 
 unregenerate Professor Christlieb regards as the 
 chief curse of the German state church, and he 
 speaks of it with spiritual horror, as flattering souls 
 to perdition. 
 
 It is, most unhappily, a very rare thing indeed 
 for theological students in Germany to hold prayer- 
 meetings among themselves. So much does their 
 spiritual culture suffer neglect in the torpid congre- 
 gations of the state churches, that these young men, 
 when they come to the universities, rarely under- 
 stand the wisdom of the proverb " Bene oms^e est 
 bene studuisse.'' It was Professor Tholuck's (and it 
 
272 APPENDIX. 
 
 is also Professor Christlieb's) constant complaint, 
 that, while German theological training is intellect- 
 ually more thorough than the Scotch or American, it 
 is spirituall}^ less so. Professor Christlieb evidently 
 means to introduce, by personal example, a higher 
 wisdom. It is one sign of the ghastly inefficiency of 
 the German establishment that his efforts in further- 
 ance of indispensable spiritual activity in the church 
 are met with misapprehension and opposition. He 
 is sometimes accused most unjustly of being more an 
 Englishman or an American in his ideas of church 
 life than a German. 
 
 It is true that Professor Christlieb was seven years 
 pastor of a German congregation in London, and 
 that he has made a profound study of the best and 
 worst traits of Scotch and American churches. The 
 venerable Dr. Andrew Bonar's well-known " Life 
 and Labors of McCheyne," a saintly volume, redo- 
 lent of the richest incense that ever rose from the 
 religious altars of Scotland, Professor Christlieb has 
 caused to be translated into German. " You cut me 
 to pieces," writes an honest reader of this book to 
 Professor Christlieb. " In my seventieth year, I 
 learn from McCheyne and from Scotland what I 
 ought to have done and might have done in my 
 German parish." 
 
 Professor Christlieb has also published lately a 
 preface to a German translation of the American life 
 of President Finney, and has spoken with favor of 
 the revival lectures of this theologian and great evan- 
 gelist. He lias been invited to lecture next year at 
 Yale and Oberlin, and would receive an overwhelm- 
 
APPENDIX. 273 
 
 ing welcome in America, if it should be possible for 
 liim to visit these institutions. His work on '' Mod- 
 ern Doubt," and his remarkable address on that 
 theme at the meeting of the Evangelical Alliance in 
 New York, in 1873, have given him multitudes of 
 readers in America and Great Britain. His accom- 
 plished wife is an English lady by birth. Her father, 
 the Rev. J. James Weitbrecht, was a German cler- 
 gyman in connection with the English Establish- 
 ment, and her mother, Mrs. Weitbrecht, also an 
 English lady, is a highly valued writer, and noted 
 in London for her zeal in various forms of religious 
 effort. Professor Christlieb's elaborate volume on 
 " The Life and Doctrine of John Scotus Erigena " 
 was published in 1860, when he was only twent}^- 
 seven years of age, and obtained for him the degree 
 of doctor of divinity from Berlin University. This 
 treatise compares the system of Erigena with those of 
 subsequent writers, and shows great learning ; but it 
 exhibits only one aspect of its author's many-sided 
 sympathies and culture. His latest work, already 
 translated into English, Spanish, Dutch, and Swed- 
 ish, gives a comprehensive view of Christian mis- 
 sions throughout the world ; and a recent publication 
 of his, which he calls a recess study, discusses the 
 atrocities of the British opium trade in Burmah and 
 China. It is true that Professor Christlieb is perhaps 
 better acquainted with England, Scotland, and Amer- 
 ica than any other German theological professor, and 
 thus excels his contemporaries of his own country in 
 his breadth of outlook. It is not true, however, that 
 any one of them all is more genuinely German or 
 
 18 
 
274 APPENDIX. 
 
 more devoutly attached to all that is best in the Ger- 
 man church than he. His ideas concerning the meth- 
 ods by which German church life may be improved 
 are precisely those which Scotland, England, and 
 Ameiica would indorse, and yet he is thoroughly 
 German in his whole conception of the scientific side 
 of theological training. 
 
 Professor Christlieb does not fear the rivalry of 
 any new school of rationalistic thought, arising or 
 yet to arise, among the younger theological profes- 
 sors of Germany. Evangelical teachers here have 
 seen the rise and fall of so many schools of ration- 
 alism that alarm is not easily excited in educated 
 minds by novelties of method in the attacks made on 
 central Christian doctrines. Professor Christlieb's 
 father was. trained in theology at Tiibingen, when 
 infidel influences in that University were at their 
 height. All the members of his class were gradu- 
 ated as confirmed rationalists. They nevertheless 
 found employment in the state church. Little by 
 little the progress of their studies and their practical 
 experience of the work of the ministry brought 
 most of them back to evangelical views of Chris- 
 tianity, and at last all of them returned to the faith 
 which for eighteen hundred years has seen battle, 
 but not defeat. As a sect in biblical criticism, the 
 Tiibingen school has perished. The mythical the- 
 ory as to the origin of Christianity is exploded. 
 Strauss is no longer heard of here in discussions with 
 infidels. Ilis day, and even that of Schenkel and 
 Renan, have gone by. Tlie most dangerous tendency 
 of the newer form of rationalism connects itself with 
 
APPENDIX. 275 
 
 tlie philosophy of evohition and the speculations of 
 materialistic physicists. Ernst Haeckel, however, 
 has no important following in Germany. The best, 
 though not the noisiest naturalists here, as in Scot- 
 land and England, are unapologetic and thorough 
 theists. On the side of historical criticism Wellhau- 
 sen and Kuenen represent decidedly erratic tenden- 
 cies, greatly deplored, and yet not regarded by men 
 like Delitzsch, Lange, and Dorner as destined to 
 exert any prolonged influence. Just at present the 
 views of Ritschl, in Gottingen, are attracting atten- 
 tion ; but he does not command the confidence of 
 the leaders of evangelical thought, and some of his 
 followers are proclaiming what Professor Christlieb 
 calls, with an emphasis of intellectual disdain, " mere 
 shallow Unitarianism." 
 
 It is true to-day, as it has been for the last fifteen 
 or twenty years, in Germany that the rationalistic 
 theological professors attract far fewer students than 
 the evangelical. According to the " Universitats Kal- 
 endar" for 1880-81, rationalistic Heidelberg has only 
 twenty-four theological students, while evangelical 
 Berlin has 230, evangelical Halle, 304, and hyper- 
 evangelical Leipzig, 437. At one time, recently, Hei- 
 delberg University had seven theological professors, 
 all rationalists, and only seven theological students. 
 Professor Christlieb assures me that the number of 
 theological students in Germany is now decidedly on 
 the increase, although it diminished for a while un- 
 der the operation of the notorious Falk Laws, now 
 happily superseded in large part by the better ar- 
 
276 APPENDIX. 
 
 rangements of his successors.^ Falk appointed as 
 teachers in the gymnasia veiy many thoroughgoing 
 rationalists, who were accustomed to sneer at any of 
 their pupils who proposed to study divinity, and 
 thus did their utmost to diminish the number of the- 
 ological students in the universities. Until Andover 
 and Princeton in America and the Free Church 
 theological colleges in Scotland added a fourth year 
 to their courses of study, the theological training 
 given in Germany was confessedly superior in merely 
 intellectual thoroughness to that of any other por- 
 tion of the world. The great need of Germany is 
 such spiritual awakening as may lead to aggressive 
 church life, and transform her university training 
 into a Pillar of Fire, through which God can look 
 and trouble the hosts of his enemies and take off 
 their chariot- wheels. 
 
 Bonn on the Rhine, July 8, 1881. 
 
 1 The highly suggestive work entitled Das Universitdtsstudium in 
 Deutschland wdhrend der letzten 50 Jalire, by Dr. J. Conrad, profes- 
 sor in the law faculty of the Halle Unversity, shows that in the last 
 twenty -two years, or from 1860 to 1882, the number of students in at- 
 tendance on all the faculties of the German universities has doubled. 
 In the last ten years, however, or from 1872 to 1882, the number of 
 students in attendance on the Faculty of Evangelical Theology has 
 doubled. At the time of the last reports (1884) the number of stu- 
 dents in this faculty was : Leipzig, 638 ; Halle, 488 ; Berlin, 459 ; 
 Tubingen, 366; Erlangen, 305; Gottingen, 197; Konigsberg, 158; 
 Griefswald, 129; Jena, 127; Breslau, 117; Bonn, 109; Kiel, 72; 
 Strasburg, 72 ; Giessen, 68 ; Heidelberg, 54 ; Rostock, 50. About 
 fifty years ago, there were 15.6 theological students to every 100,000 
 inhabitants of Germany; ten years ago, only 6.7; in 1882, 10.5; in 
 1883, over 11. 
 
APPENDIX III. 
 
 THE NEW HOUSE AND ITS BATTLEMENT; OR, 
 THE RELATIONS OF THE TEMPERANCE REFORM 
 TO CIVIL LIBERTY AND CHURCH LIFE. 
 
 A LECTURE AT THE METROPOLITAN TABERNACLE, 
 
 LONDON, FOR THE NATIONAL TEMPERANCE 
 
 LEAGUE, MAY 1, 1881. 
 
 "When thoa buildest a uew house, then thou shalt make a battle- 
 ment for thy roof, that thou briug not blood upou thine house, if any 
 man fall from thence." — Deuteronomy xxii. 8. 
 
 "It is good neither to eat flesh, nor to diiuk wine, nor anj-thing 
 whereby thy brother sturableth. or is offended, or is made weak." — 
 Romans xiv. 21. 
 
 "I have led you forty years in the wilderness : j'our clothes are 
 not waxen old upon you, and thy shoe is not waxen old upon thy 
 foot. Ye have not eaten bread, neither have ye drunk wine or strong 
 drink : that ye might know that I am the Lord your God." — Deu- 
 TEROXOMY xxix. 5, 6. 
 
 " The Lord spake unto Aaron, saying. Do not drink wine nor strong 
 drink, thou, nor thy sons with thee, when ye go into the tabernacle of 
 the congregation, lest ye die: it shall be a statute for ever through- 
 out your generations : and that ye may put difference between holy 
 and unholy, and between unclean and clean." — Leviticus x. 8-10. 
 
 Under a thoroughly free government, the exten- 
 sion of the suffrage to ignorant and intemperate pop- 
 ulations inevitably places the scoundrel class at the 
 
278 APPENDIX. 
 
 head of affairs. A drunken people cannot be a free 
 people. Are we therefore to infer that free gOYern- 
 ments are so dangerous that we must consider them 
 condemned of God's Providence even in these late 
 ages of the Avorld ? Britons and Americans are not 
 likely to be of that opinion, for if there is any one 
 thing for which we have suffered more than for any 
 other outside of our religion itself, it is civil liberty, 
 representative government, freedom of political opin- 
 ion. I am not now touching at all upon the differ- 
 ences between American and British civilization, 
 but I am asking you to notice that on both sides 
 of the Atlantic we are free ; all of us, Britons and 
 Americans, are under the government of representa- 
 tive institutions. Evil opinion expressing itself by 
 means of the ballot has opportunity to do harm in 
 Britain and America, such as it cannot do in any 
 other countries of the world less free. By as much 
 as political freedom is extended, by so much, drunk- 
 enness amongst voters becomes a national mischief, 
 sometimes threatening the very life of representative 
 institutions themselves. 
 
 This, then, is the new house we are building in 
 modern days, — civil liberty under representative in- 
 stitutions. What is the proper battlement to be 
 placed around the roof? How are we to preserve 
 this mansion from blood-guiltiness? How are Amer- 
 icans and Britons to solve the problem they have 
 been discussing for centuries, — the question how a 
 government of opinion under representative institu- 
 tions may become safe and worthy of the blessing of 
 Almighty God? 
 
APPENDIX. 279 
 
 The future of government of the people by the 
 people and for the people, is inseparably bound up 
 with the cause of the sobriety of the peoj^le. I am 
 not about to deliver a secular address, but as I speak 
 here to-day as an American, and could not deliver a 
 British address if I were to try, I must be allowed 
 to say that Americans have made up their minds 
 that the safety of freedom such as theirs is closely 
 connected with the spread of temperance among the 
 voting populations. You are sometimes told that 
 the cause which I am to defend to-day has advanced 
 further in the United States than in these crowded 
 islands. Possibly that is the case. But if it has 
 grown to a more commanding height there than it 
 has yet reached here, I do not think the result is to 
 be accounted for by saying that the churches are 
 more in earnest there than here, or that American 
 society is more saturated with conscientiousness or 
 has greater sobriety of mind than yours. I make 
 no such arrogant or futile claim. But it is to be 
 claimed that Americans would suffer more under 
 intemperance among voters, and especially in great 
 cities, than you would suffer, because we have ex- 
 tended the franchise further than you have done. 
 It is not unlimited with us, but it is very extensive, 
 and we have built this house of civil liberty so far 
 up that we perceive with distinctness the peril of 
 falling over the edge of it, and s6 we feel convinced 
 that we must erect a battlement to j^reserve us from 
 blood-guiltiness. That battlement we find in the 
 temperance cause. National safety under universal 
 suffrage depends on the two great provisions referred 
 
280 APPENDIX. 
 
 to in these parallel texts, a nation of abstainers — a 
 priesthood of abstainers. 
 
 All this, you say, is good sense concerning Amer- 
 ica, with her advanced use of free suffrage. You 
 admit that it is beyond dispute that, under the insti- 
 tutions which prevail on the other side of the Atlan- 
 tic, an intemperate voting class cannot be endured. 
 You say you can understand very well why it is that 
 popular sentiment is so emphatic in this matter be- 
 yond the sea. American church members in the 
 Northern States do not easily excuse a young man in 
 the pulpit who drinks wine. When a young man is 
 passing through a course of theological study, and is 
 about to enter the ministry, and is known to carry 
 the Bible in one hand and a wine-glass habitually 
 used in the other, we are apt to refuse him support. 
 We are not equally cautious concerning an old man 
 in the pulpit, but there are so many young men com- 
 ing forward with correct habits that we feel that it 
 would be flying in the face of Providence to take a 
 man with incorrect habits and place bim before the 
 people as a leader. Public sentiment is stern on the 
 other side of the Atlantic as to moderate drinking 
 amongst ministers. I think I have never heard of 
 a minister falling through intemperance. I never 
 heard of an American theological professor being 
 deposed from his chair for intemperance. I never 
 knew any church member who was guilty of open 
 or secret habits of intemperance. In the Northern 
 States of the American Union we do not count the 
 preacliers who are total abstainers, but those who 
 are not. 
 
APPEND!^. 281 
 
 You have been told over and over again that the 
 lady who was the wife of the late President in 
 America turned the wine-glass upside down in the 
 White House. In that act she had the support of 
 the best portion of public sentiment in the United 
 States. You have heard of a general who led the 
 armies of the North in the Civil War who had been 
 intemperate, but who became a total abstainer, and 
 who to-day in all companies turns the wine-glass 
 upside down. These aie characteristic examples of 
 American public sentiment. You have heard of 
 license laws carried up into laws of local option; you 
 have heard of prohibitory laws on the other side of 
 the Atlantic ; you have heard of constitutional pro- 
 hibition there. Why do I mention these things ? 
 Simply to show what a deep undercurrent of fear 
 and anxiety there is in the new house built beyond 
 the sea as to the battlement at the edge of the roof. 
 We are convinced that immense political dangers 
 must arise in an intemperate voting population. 
 Give the ballot to Whitechapel and Seven Dials, and 
 ask how you will feel about the cause of temperance. 
 Let the slums of London vote as those of New York 
 do, — let the government of London come under the 
 control of the supporters of the liquor traffic as often 
 as that of New York has done, — let this city suffer 
 as much in her municipal institutions from the ef- 
 fects of intemperance as New York has done, and I 
 believe you will have temperance sentiment here 
 even stronger than ours. It is because you have 
 not extended the suffrage as far as we have done 
 that you do not feel the terror which we feel on the 
 
282 APPENDIX. 
 
 other side of the Atlantic in view of intemperance 
 among the masses. 
 
 Although it is clear that America cannot maintain 
 her institutions peacefully unless she is very stern 
 concerning intem^^erance, you do not perceive that 
 you are in a similar case. I am anxious to make here 
 this afternoon an appeal that will go to the hearts 
 of men of business. I am anxious to make this topic 
 seem of practical urgency to Britous. One of the 
 first things an American asks w^hen he goes abroad 
 is, How far are the people allowed to protect their 
 own interests by representative institutions ? The 
 broad fact is that most of the Lower Houses in the 
 Parliamentary bodies of Western Europe are elected 
 by the people. I will not discuss your Upper Houses, 
 and other hereditary bodies. Your Lower Houses 
 of legislation are very many of them representative 
 institutions, and the question is, whether you can 
 bear to have an intemperate voting class in London, 
 in Paris, in Berlin, or any other large cities. I took 
 pains to inform myself the other day as to the con- 
 dition of the Lower Chambers, and here are some 
 facts which show the need of a battlement around the 
 wall of the new house which Europe is building. 
 
 Who are they that elect the Lower Chamber in 
 France ? The citizens of the age of twenty-one. 
 Who are the electors of the Lower House in Aus- 
 tria ? Citizens of twenty-one with a small property 
 qualification. Who in Prussia? Citizens of twenty- 
 five, classed according to taxation. In Germany, in 
 the individual States, what determines the composi- 
 tion of the Lower Chambers? Universal suffrage. 
 
APPENDIX. 283 
 
 In Great Britain ? In towns the liouseholders who 
 pay poor rates, or in counties tenants who pay a 
 rental of X12. In Italy? The citizens of twenty- 
 five who pay £1 12s. in direct taxes. In Greece? 
 Manhood suffrage. In Portugal? Citizens having 
 an income of .£22. In the Netherlands ? Citizens 
 who pay <£! 12s. in direct taxes. In Switzerland? 
 j\Iales of twenty. In Sweden ? Citizens of twenty- 
 one with a property qualification of £b6. Do you 
 need the battlement around your new house ? 
 
 You say I have no right to introduce these topics 
 here ? I am preaching from my text, and I tell you 
 as Britons, as I would tell Norwegians, or Swedes, 
 or Greeks, or Frenchmen, or Swiss, or Germans, that 
 the day is coming in the progress of civilization when 
 you cannot afford to have an intemperate voting class 
 electing your Lower Houses of legislation. Civiliza- 
 tion is building a new house, and although I am not 
 discussing here and now the structure of your Upper 
 Houses at all, — it may be ages and ages before you 
 change them, — still you believe in Lower Houses 
 grounded essentially on the votes of the people. You 
 will come ultimately, I venture to predict, to the 
 American sensitiveness in this matter of intemper- 
 ance among people who possess political power. You 
 will do this as a matter of social and civil prudence. 
 You will be forced into it as a question touching 
 your purses and throats. The day is coming that 
 will move the foundations of many of our present 
 political arrangements out of their places. The time 
 has arrived when it ought to be proclaimed that the 
 minister Avho is a moderate drinker, the church mem- 
 
284 APPENDIX. 
 
 ber who is a moderate drinker, the professor of the- 
 ology, or any conscientious person who sets a ^vrong 
 example in this matter, is hindering the formation 
 of sound public sentiment such as is required to 
 secure the building of the battlement which is abso- 
 lutely necessary to preserve the new house of civili- 
 zation from blood-guiltiness. 
 
 There is nothing that prevents the formation of a 
 righteous public sentiment on the matter of intem- 
 perance so much as the example of the educated and 
 the conscientious class. My appeal is to this class, 
 and I proclaim, in the name of the blood-guiltiness 
 we are likely to incur without this battlement on our 
 new home, the necessity of building the battlement. 
 It may appear strange to you that on God's holy 
 day I preach these truths, and bring a subject of this 
 kind before the people. But I think it is high time 
 this topic should be taken into the closets of Europe 
 as I know it has been taken again and again into 
 the places of secret prayer in America. Britons will 
 respect my appeal on this point, because if there is 
 anything the British race loves it is representative 
 institutions. It is in your blood to love them. You 
 are likely by and by to be thrown into the position 
 of Americans, and find that the friends of repre- 
 sentative institutions must either throttle their love 
 of strong drink or their love of freedom. That is 
 exactly the case on the other side of the Atlantic. 
 
 Send up a balloon from Hyde Park on a clear day, 
 and with a strong glass you may see the homes of 
 four or five millions of men. Send up a balloon from 
 the Central Park in New York city when the atmos- 
 
APPENDIX. 285 
 
 phere is clear, and the telescope will show you tlie 
 daily haunts of two or three millions of men. Mod- 
 ern populations are massing themselves in cities. 
 The misgovernment of great towns under repre- 
 sentative institutions is a proverb. The faster cities 
 grow the more rapidly do they increase the need of 
 this battlement around the edge of the roof of our 
 new house. But it is a fact that on both sides of 
 the sea the cities are growing faster than the rest of 
 the population. London increases faster than Eng- 
 land, Berlin than German}^, and Paris than France ; 
 as well as New York city than the State of New 
 York, Boston than the State of Massachusetts, and 
 Chicago than the State of Illinois. In the United 
 States we had only one twenty-fifth of our popula- 
 tion in cities in 1800. Now we have more than one 
 fifth. Some of your statesmen look across the At- 
 lantic, and say that there is not one American city 
 of over 200,000 population that is well governed. I 
 repel that accusation. Nevertheless, there is too 
 much ground for it. We are troubled by an igno- 
 rant and intemperate class, derived largely from im- 
 migration from all lands. We have learned that we 
 must educate them, and make them sober, and that 
 otherwise in great cities our form of government 
 will be a farce. In Great Britain you will ultimately 
 find trouble in managing your cities, unless you re- 
 form the perishing and dangerous population. Let 
 Socialism raise a great conflagration on the Conti- 
 nent ; let Communism and Nihilism acquire any 
 large degrees of political power beyond this little 
 thread of water you call the Straits of Dover ; and, 
 
286 APPENDIX. 
 
 although I believe that the British workingman is 
 one of the most sensible of human beings, and one of 
 the most loj^al, I fear that some spark from the Conti- 
 nental conflagration might start an unpleasant flame 
 on this side of the Channel in your crowded great 
 cities. If a preacher is to be effective in reforming 
 the slums, he must go down into them, as Guthrie 
 went into the Cowgate in Edinburgh, a total ab- 
 stainer. If you do not awaken to the cause of tem- 
 perance in its depth and height, you will have polit- 
 ical trouble here, and America will be only one step 
 in advance of you in walking into the perils of the 
 extension of the suffrage to an intemperate popula- 
 tion. I am endeavoring to touch a topic not often 
 discussed. This relation of the battlement to the 
 roof of the new house has never been enough empha- 
 sized in the discussion of my theme. Cities are 
 growing in size, and with all their grow^th increase 
 the difficulty and the importance of governing rightly 
 the dangerous classes. Such government is impossi- 
 ble while moderate drinking is maintained among the 
 leaders of the best portion of public thought and 
 action, and while the Church is inactive on this 
 matter, and while social sentiment rests in a luxuri- 
 ous calm amongst the more dignified and educated 
 circles. In the name of their most sacred duties to 
 society, my appeal is to the conscientious and intel- 
 ligent to build a temperance battlement around the 
 edge of the new house of civil liberty, lest we have 
 blood-guiltiness brought upon the mansion. 
 
 The pillar of fire was a temperance leader. Is 
 there any other leader that can guide us safely 
 
APPENDIX. 287 
 
 througli the perils of popular self-government ? To 
 what did tliis pillar of fire lead? To a nation of 
 total abstainers ; to a priesthood of total abstainers. 
 God's chosen people, when under his* special care, 
 were trained in the practice of total abstinence. Fur- 
 nished by the Divine Hand with all they needed, 
 they drank, during forty years, no strong drink nor 
 wine. They were settled in Canaan as a nation of 
 abstainers, numbering not less than three millions 
 (Deut. xxix. 6). Their priesthood was to be made 
 up exclusively of total abstainers. We are con- 
 vinced in America that God's model for this ancient 
 commonwealth is the only safe model for a mod- 
 ern commonwealth under representative institutions. 
 Deum sequi^ to follow God, said Seneca, is the height 
 of political Avisdom. If we are to be followers of the 
 most significant voices of Providence in our hazard- 
 ous time, we must take upon ourselves the duty of 
 building a battlement around the roof of the new 
 house civilization is constructing, otherwise it is im- 
 possible to avoid blood-guiltiness. 
 
 Is there anything in the Bible to overturn the two 
 great principles recognized by the ideal common- 
 wealth of old, that the people are to be total abstain- 
 ers, and that they should be led by a priesthood 
 of total abstainers ? The ministry is substantially 
 sound on this theme. I need not appeal to preach- 
 ers, for they know both sides of the subject. They 
 know that there are two sets of interpreters of cer- 
 tain passages as to the miracle at Cana, and the use 
 of wine by our Lord. This I claim, that our Lord Avas 
 consistent with himself ; that his practice was in har- 
 
288 APPENDIX. 
 
 moiiy with his principles ; and that his morality was 
 at least as high as that of the Book of Proverbs. 
 Whether you say this or the other thing concerning 
 minute matters of textual criticism, you are uttering 
 blasphemy if you affirm that Christ, after reading 
 the command, '' Look not thou upon the wine when 
 it is red, when it giveth his color in the cup, when 
 it moveth itself aright," created wine of that sort and 
 gave it to guests who had been already several days 
 drinking intoxicating wine. Christ was in all things 
 obedient to his Father, and therefore must be sup- 
 posed to have yielded glad, affectionate obedience to 
 the commands implied in the divine warnings of the 
 Scriptures concerning wine. Our Lord was loyal to 
 the Old Testament, which was his Bible. My con- 
 tention is that there is no proof that Christ put the 
 dangerously intoxicating bottle to his neighbor's lips. 
 There is fatal inconsistency in any other interpreta- 
 tion of the Bible. I maintain, without fear of con- 
 tradiction, that there is nothing in the example of 
 our Lord to justify our modern social drinking cus- 
 toms. 
 
 Remember that distilled liquors were practically 
 unknown until the year 1150. The process of dis- 
 tillation came into Europe at that date from the 
 Moors. If you were to sweep wholly out of existence 
 all distilled liquors, you would bring the world into 
 something of the condition in which it stood dur- 
 ing the time of our Saviour. The absence of dis- 
 tilled liquors would make the more terrible forms of 
 drunkenness and alcoholic disease impossible. It 
 was against the lighter drunkenness of a world which 
 
APPENDIX. 289 
 
 had in it no distilled liquors that the fearfid biblical 
 denunciations of drunkenness were launched. The 
 Bible denounces wine as a mocker, and proclaims 
 that the weak strong-drink of ancient times at the 
 last bitetli like a serpent and stingeth like an adder. 
 What would it say of the fierce and poisoned pota- 
 tions of our days ? Our race has been tempted more 
 by intemperance than were the races to which our 
 Saviour directly spoke in Palestine. Mr. Gladstone 
 has said that the German and English speaking races 
 have suffered more from intemperance than from 
 war, pestilence, and famine. Frenchmen have not 
 suffered as much; Italians have not suffered as much. 
 Mahomet made a whole nation total abstainers. The 
 weak-kneed Oriental has suffered less from intemper- 
 ance than we have. It is true our homes have been 
 measurably free from polygamy : when barbarians, 
 w^e were exceptionally pure in our social life ; but 
 from of old we have been given to carousal; from 
 of old our weak point has been the love of strong 
 drink. 
 
 The question is whether, if our Lord were living 
 to-day, with these accursed modern drinking customs, 
 with these brandied wines, with these distilled liq- 
 uors, with these inherited evil appetites in existence 
 around Him, He would find himself correctly or in- 
 correctly represented by those who say that his ex- 
 ample justifies them in moderate drinking. He drank 
 no distilled liquors, for in his day there were none in 
 existence. I hold that He drank no dangerously in- 
 toxicating wines. What He drank was, very prob- 
 ably, — perhaps we cannot settle the point beyond 
 
 19 
 
290 APPENDIX. 
 
 all dispute, — simpl}^ that lightest kind of wine which 
 the East to this day, in many portions of it, calls by 
 the names of siipeiiatiye praise, that finest kind of 
 the fruit of the grape that is practically not intoxi- 
 cating. It is not necessary for me to maintain that 
 in every case it was strictly non-alcoholic ; but it may 
 have been so. I beg you to give yourselves personal 
 experience in support of the proposition that unfer- 
 mented wine is a fact. Go to your own shops in 
 London, and you can have such wine to-day. You 
 say that the juice of the grape cannot be kept un- 
 fermented any length of time. That is a popular 
 error. Your own Dr. Norman Kerr affirms that he 
 has kept it in his own house two, three, and four 
 days absolutely unfermented. He tells you that he 
 drinks unfermented wine brought from the East. I 
 know where in London to buy that kind of wdne. 
 What is more, I know from some observation in the 
 East, and from much study of the best authorities, 
 that many Syrian churches to-day use that kind of 
 wdne in their religious feasts. In the chief London 
 factory of unfermented wine, the practical chemist 
 in charge of the establishment explained to me his 
 process, and quoted to me Columella's and Pliny's 
 receipts for preserving wine unfermented, and as- 
 sured me that he could not improve these ancient 
 directions in point of efficacy. Dr. Kerr has shown 
 that wine may be preserved unfermented by eight or 
 ten different methods, many of which w^ere known 
 to the ancients.^ 
 
 Please notice that I do not make this topic of un- 
 
 i See Unfermented Wine, a Fact, by Normau Kerr, M. D. 
 
APPENDIX. 291 
 
 fermented wine a necessary part of the temperance 
 question. Far be it from me to say that the temper- 
 ance cause must have all these details in it, and that 
 otherwise it does not deserve our support. I shall 
 be thankful if you will support temperance aside 
 from abstinence ; but when you misinterpret the 
 example of our Lord you hinder the effect of my 
 appeal to the intelligent and conscientious. When 
 you tell me that He drank the fruit of the vine, and 
 that therefore you may drink our modern whines, I 
 must ask you to notice that your position amounts 
 very nearly to exegetical lunacy. It never has been 
 proved that our Lord's wine, made at Cana, or the 
 wine He drank himself, was anything nearly as dan- 
 gerous as the wines you drink. I will go further 
 and say that, in my opinion, which I do not ask 
 you to accept, it never has been proved that the 
 wine our Lord made at Cana and the wine He drank 
 were not like the wine we suppose He used in insti- 
 tuting the Lord's Supper — this best kind, this deli- 
 cate kind, this unfermented wine, which is used at 
 this hour, and can be bought in your own city at 
 the present day. There are far more arguments on 
 this side of the question than many of you may sup- 
 pose who have not read the recent literature on this 
 topic.^ 
 
 My position is not that of Dr. Lees. I do not de- 
 fend the theory that there are two kinds of wines 
 mentioned in Scripture, one alcoholic and the other 
 
 ^ See Fairbairn's Imperial Bible Dictionary, Prof. Douglass, art, 
 " Wine." Also, Pearson's The Bible and Temperance, and Canou 
 Hopkins, Holy Scripture and Temperance, London, 1879. 
 
292 APPENDIX. 
 
 absolutely unfermeiited and strictly non-alcoholic. I 
 make a distinction between strictly non-alcoholic and 
 practically non - intoxicating wines. I affirm that 
 there is no proof that our Lord looked with desire, 
 as you do, upon the wine when red, or that He drank 
 wine that was dangerously intoxicating ; and that it 
 is blasphemy on your part to call Him a wine-bibber 
 in serious earnest, as the Jews did when they slan- 
 dered Him. John came neither eating nor drinking, 
 and it was said of him, " He hath a devil." Our 
 Lord came eating and drinking, and it was said, "Be- 
 hold a wine-bibber and a gluttonous man." Now, I 
 hold you have no more right to call our Lord a glut- 
 tonous man than you have to call Him a wine-bibber, 
 and no more right to call Him a wine-bibber than 
 you have to call Him a gluttonous man. It is the 
 repetition of slander to call Him either of these things. 
 We have no more right to infer that John had a 
 devil from what was said of him, than to make any 
 other audacious departure from common sense. But 
 we have as much right to say that as to say that our 
 Lord approached the edge of intoxication because He 
 was called a wine-bibber. There is high authority 
 among scholars of the first rank for the assertion that 
 at the Passover the wine used was non-intoxicating, 
 and that our Lord instituted the Supper with such 
 wine.^ More than 1,500 British churches now em- 
 ploy unfermented wine in their administration of the 
 Sacrament of the Lord's Supper. In regard to the 
 miracle at Cana, and the origin of the Lord's Supper, 
 it is certain that the abstainer has as much to stand 
 
 1 Encyc. Brit., 8th ed., art. " Passover." 
 
APPENDIX. "^93 
 
 on in the personal example of our Lord as tlie mod- 
 erate drinker. 
 
 Without claiming that the Bible absolutely settles 
 the question as to the point I am discussing, I do 
 claim that you have not proved, if you are a moder- 
 ate drinker, that it settles the question on your side. 
 You are far from showing that there is anything in 
 the example of our Lord giving the remotest justifi- 
 cation to your use of distilled liquors and brandied 
 wines. I am grieved with an indignation which I 
 dare not express to the full when I hear preachers 
 and church members quoting the example of our 
 Lord in support of the use of distilled liquors, which 
 were not invented until the twelfth century. If our 
 Lord were in London or New York to-day, face to 
 face with our present drinking customs ; if He were 
 here in person as He is in spirit, listening to the 
 cries of orphans and widows ; if He could see how 
 the best portions of our civilization are imperilled by 
 those who fleece the poor and sell to them strong 
 drink, I believe, on my soul, that He would again, 
 as He did of old, knot up the whip of small cords, 
 and purge the Church — shall I say from thieves ? 
 Yes, I will apply that term to the whiskey-ring. He 
 w^ould purge the Church of moderate drinking, and 
 in doing that He would only be giving efficacy to 
 the texts: "It is good neither to eat flesh, nor to 
 drink wine, nor anything whereby thy brother stum- 
 bleth, or is offended, or is made weak ; " " Lead us 
 not into temptation ; " " Have no fellowship with the 
 unfruitful works of darkness ; " "Do not drink wine, 
 that ye may put difference between holy and un- 
 
294 APPENDIX. 
 
 holy;" '' If meat maketli my brotlier to offend, I will 
 eat no meat while the world standeth." He would 
 knot up his whip of small cords, and use them in the 
 name of those secular principles to which I have ap- 
 pealed, — the necessity of temperance as a battle- 
 ment to keep blood-guiltiness from the roof of the 
 new house civilization is building in giving large and 
 somethnes unlimited political power to the j)eople. 
 
 Do you say that I am declaiming now, and leaving 
 the ground of hard, stern facts ? Allow me to go 
 back for an instant to something modern. How 
 many of your life assurance societies will permit 
 you, as a moderate drinker, to be insured on the 
 same basis as a total abstainer ? This is a practical 
 question. Since I came to England I have been 
 studying the history of some of your life assurance 
 societies, and I hold in my hand literal extracts from 
 their own documents, — not temperance publications 
 at all ; and the great outcome of the experience of 
 these societies recorded in these official statements is 
 that the total abstainer is paid from 7 or 10 up to 
 17 and 23 per cent, bonus over and above the mod- 
 erate drinker. That is an actual result ; that is not 
 the fancy of sentimentalism ; that is a broad, indis- 
 putable fact which Britons ought to respect as the 
 result of experience. Not long ago one of the assur- 
 ance societies was addressed on this point, and made, 
 through its secretary, the following statements in a 
 letter of which the original is in my possession : 
 '' During the past sixteen years we have issued 9,345 
 policies on the lives of non-abstainers, but we are 
 careful to exclude any who are not strictly temperate, 
 
APPENDIX. 295 
 
 and 3,396 on tlie lives of abstainers ; 524 of the for- 
 mer have died, but 91 only of the latter, or less than 
 half the proportionate number, which, of course, is 
 190." Less than half the number of abstainers have 
 died compared with the number that have died 
 among non-abstainers who were strictly temperate ; 
 and this is an experience of sixteen years.^ 
 
 Are life assurance societies to be allowed to go 
 beyond the Church in their regard for the health of 
 men in body and soul ? It is to be remembered that 
 many whose lives are assured as those of total ab- 
 stainers were not always abstinent. The contrasted 
 figures will grow yet more striking when the abstain- 
 ers are such from birth. These societies are not 
 governed according to biblical rules ; they are not 
 governed by this or that theory in science. Theirs 
 is stern common sense applied to a selfish problem, 
 and the outcome of it, under long experience, is like 
 a peal of thunder from Sinai. It is high time for 
 the pulpit, it is high time for tlie pew, it is high 
 time for young men to arouse themselves when such 
 are the signs of the times in secular societies. Here 
 is the lowest portion of the sea rising in a tide that 
 kisses the Alps. 
 
 The Church of England Temperance Society is 
 organized on a double basis. It says it puts no social 
 distinction between the abstainer and the merely tem- 
 perate man. But what does it do when it organizes 
 a rescue section ? I am informed that the Church of 
 England Temperance Society, when it calls men to 
 
 1 See extracts in full, with names and addresses of assurance socie- 
 ties, in the Temperance Record for April 28. 
 
296 APPENDIX. 
 
 go into the slums and reach the degraded, acts on 
 the principle that we cannot well smite with vigor 
 that with which we fraternize. Only total abstainers 
 are put into the rescue section of the Church of Eng- 
 land Temperance Society. The pledge of total absti- 
 nence this conservative society requires for the in- 
 temperate ; the pledge of total abstinence it requires 
 for the young. The Church of England Temperance 
 Society is not a sentimental body. It is not made 
 up of men who are usually led astray by fancy. I 
 presume you have a general respect for the sobriety 
 of mind of the managers of that temperance organ- 
 ization. It is true, I should never personally arrange 
 a temperance society with a double basis ; I must 
 say I do not quite believe in that method of con- 
 ducting temperance societies. But this society, con- 
 servative enough to be on a double basis, is yet 
 shrewd enough to put into its rescue section only 
 total abstainers, and to require total abstinence for 
 the intemperate and for the young. What I claim 
 in the name of my text, and also in the name of 
 the perils of this new house and its lofty roof, is 
 that all ministers shoidd belong to the rescue sec- 
 tion of temperance societies. I claim that every 
 teacher in a Sunday-school, every legislator, every 
 judge, every father, every mother, every man or 
 woman or child who has named the name of Christ, 
 should belong to the rescue section of society. Here 
 is this sober, conservative body of men proclaiming 
 that, without total abstinence in those who go among 
 the perishing and degraded, they cannot obtain a 
 proper hearing. What do they say except what 
 
APPENDIX. 297 
 
 God of old said to Aaron ? *' Do not drink any 
 strong drink, or even wine, in order that you may 
 effectuall}^ teach the commands of Ahnighty God." 
 
 Lord Jeffrey was once visited by Thomas Guthrie, 
 and noticed that the latter took no wine. Guthrie 
 explained that he could not get a hearing in the Cow- 
 gate of Edinburgh if he went as a moderate drinker 
 to those who were in their cups. Lord Jeffrey in- 
 stantly recognized the nobleness of this plea. He 
 saw that Guthrie stood on the principle of philan- 
 thropic prudence, expediency, and self-sacrifice : '' If 
 meat maketh my brother to offend, I will eat no 
 meat while the world standeth." Notice, I am using 
 that principle under certain qualifications. I am not 
 admitting that alcohol is meat ; but even if it were, 
 I should still hold that this divine rule applies to it, 
 if it prevented my reaching the poor and degraded. 
 Lord Jeffrey treated Guthrie with honor, because he 
 saw him standing as a hard-working reformer on the 
 only practical and consistent basis of the temperance 
 reform. 
 
 Take the wisdom of politics, the wisdom of science, 
 the wisdom of the Scriptures, and join them in one 
 beam of light, and let it smite through and through 
 you while you look into the face of j^our crucified , 
 Lord. Of what are w^e dreaming that we can behold 
 his wounds and not be willing to give up our little 
 personal indulgences in order to increase our useful- 
 ness with the degraded ? Every church has oppor- 
 tunity of reaching many families which have been 
 afflicted by intemperance ; every churcli ought to 
 draw into it the intemperate. What if the intern- 
 
298 APPENDIX. 
 
 perate man comes into God's house, and finds the 
 pew setting the example of moderate drinking ? Is 
 that safe ? Is that consistency ? It is an unpopular 
 doctrine that I am teaching, I know well ; but I have 
 tausrht it in fashionable churches in Boston and New 
 York, and I do not know that I was ever criticised 
 on the other side of the Atlantic for proclaiming 
 unflinchingly the impolicy of setting from the pulpit 
 to the reformed drunkard in the pew the example of 
 moderate drinking. I must not flinch here from the 
 principles I have maintained yonder, and I proclaim 
 here, as I proclaimed there, that when a reformed 
 drunkard sits down in a pew and finds his neighbor- 
 ing church member a moderate drinker, or at his 
 pastor's table and has wine offered to him there, the 
 struggling converted inebriate has not come into a 
 place of safety; the Church is not a fold that is secur- 
 ing him from the wolves ; it is not a place where he 
 can repose. But I believe my Lord's bosom is such 
 a place. Although you may blasj)heme Him by talk- 
 ing of the wine that He made at Cana, and wine that 
 He drank, I will go to Him, and I Avill say, I do not 
 believe He ever put the bottle to his neighbor's lips 
 in a way that could intoxicate him. I do not believe 
 He looked on wine when it was red. I will find 
 safety in his bosom, and I will proclaim the neces- 
 sity of the reformation of the Church until safety can 
 be found within it as his representative. Safety for 
 the reformed inebriate and for the young can never 
 be attained while we admit moderate drinking into 
 the pulpit or into the pew. 
 
 A distinguished divine from New York came lately 
 
APPENDIX. 299 
 
 to Boston and assailed total abstinence, and lie did 
 so in the name of the Bible. He has been most 
 effectually answered. His " calm view of temper- 
 ance " turned out to be a calm before the storm. 
 Since liis reactionary argument was delivered, Mas- 
 sachusetts temperance societies have exhibited an 
 unwonted activity, and the State has passed a new 
 and severe temperance enactment. Six hundred 
 ministers recently assembled in Boston in a conven- 
 tion intended to inaugurate a movement in favor of 
 Constitutional Prohibition. " While carrying the war 
 into Africa, this belated reformer," says the chair- 
 man of the committee under whose auspices he spoke, 
 " stood among his hearers as a solitary sentinel, pac- 
 ing round the deserted citadel of his own opinions." 
 A brewer of Cincinnati ordered two hundred and 
 fifty copies of the lecture. One million copies of it 
 are announced as for sale by a brewers' newspaper 
 in Chicago. Its author's health was toasted in the 
 dram-shops. Mr. Phillips, our most distinguished 
 anti-slavery reformer, often reminds the people of 
 New England that when slavery was first discussed 
 in the United States the Bible was quoted in sup- 
 port of it. But we have looked into that matter. 
 No doubt slavery is described in the Bible ; no doubt 
 one or two forms of it were in various ways hedged 
 about, so that, though allowed to live for a while, 
 they fell at last. But chattel slavery, that colossal 
 curse of my native land, I hold the Bible does not 
 justify. Nevertheless, we had the Bible thrown in 
 the face of the anti-slavery reform at first. Wait a 
 little and we shall by and by have the Bible used to 
 
300 APPENDIX. 
 
 support the temperance cause, and no longer tliro\;vn 
 in the face of progress. The theory that the Bible 
 speaks with approbation of intoxicating drinks makes 
 the Scriptures contradict themselves, and so violates 
 the first principle of a sound interpretation of the 
 Sacred Word. Mr. Phillips tells us that Mr. Wade, 
 of Ohio, who was once an infidel, was asked to be 
 president of a societ}^ the object of which was to 
 show that the Bible supports slavery. "I will do 
 so," said he ; '' I will be president ; but suppose that 
 we prove that the Bible supports slavery, people will 
 ask, ' What is the good of such a Bible ? ' and in an- 
 swering that question I can be of no help at all." 
 Suppose that we prove that the Bible justifies mod- 
 erate drinking, what is the good of such a Bible ? 
 Face to face with the facts of our social condition, of 
 our scientific research, and of our church life, what 
 is the good of a Bible which increases rather than 
 diminishes our temptation ? 
 
 The revered pastor of this church teaches more 
 men on the other side of the Atlantic than on this 
 side. At least twenty or twenty-five years ago I 
 used to hang in rapture OA^er his discourses, as pub- 
 lished in America, when he was a youth in London. 
 Fifty millions of people on the other side of the 
 Atlantic, thirty-five or thirty-eight millions here, — 
 his influence yonder I hold to be as great as his influ- 
 ence here. Consider what good is done by his exam- 
 ple of abstinence. Consider how many are strength- 
 ened in an unpopular cause by his stalwartness as he 
 stands here and proclaims his reverence for absti- 
 nence as a principle, justified by the great law of 
 
APPENDIX. 301 
 
 self-sacrifice. Whether he would agree with me in 
 the interpretation of these texts I do not know, and 
 I do not ask. It is not necessary for me to suppose 
 that he would. I do not know that he would disa- 
 gree ; but this I know, that the principle of self- 
 sacrifice, the necessity of avoiding blood-guiltiness, 
 the great inculcation of the central text, that it is 
 good to do nothing by which our brother stumbleth, 
 he recommends to himself and through himself to 
 the world. His responsibility he measures by God's 
 great law of self-sacrifice, and so would I have every 
 minister and every one who teaches God's truth 
 measure their responsibilities in religion, in politics, 
 and in social life. 
 
 Many abstainers are found among preachers, and 
 are yet not chronicled in temperance statistics. But 
 the Church of England is known to have already - 
 3,000 abstaining clergymen. The Baptists in Eng- 
 land and Wales have 510 abstaining ministers, and 
 the Congregationalists, 824. A great majority of the 
 preachers among the Friends are total abstainers. 
 The Calvinistic Methodists of Wales, with few ex- 
 ceptions, are total abstainers. A large majority of 
 the preachers of the United Methodist Free Churches 
 abstain wholly. Half the Wesleyan ministers in Eng- 
 land and Wales are abstainers. The number of ab- 
 staining ministers in the Church of Scotland is 200 ; 
 in the Free Church of Scotland, 300 ; in the United 
 Presbyterian Church, 220. Lord Bacon said the 
 opinions and practices of young men are the best 
 mateiials for prophecy. In these islands, it is very 
 significant that abstinence is becoming the rule with 
 candidates for the preacher's holy calling. All the 
 
802 APPENDIX. 
 
 students of the Methodist New Connection are ab- 
 stainers. In Cheshnnt, Hackney, Lancashire, New 
 and Spring Hill Congregational Theological Colleges, 
 there are 192 students, of whom 136 are abstainers. 
 
 There is one perfectly sure remedy for intemper- 
 ance, and that is total abstinence. There is no sure 
 remedy except that, and Avhat I will not recommend 
 to myself I will not recommend to others. I have 
 been a total abstainer from birth. I rejoice that I 
 was early taught to abhor even moderate drinking, 
 and that what I suppose to be sound principles as to 
 temperance Avere inculcated upon me from the very 
 outset of my preferences as a child. Let us bring 
 up our offspring by our example as well as by our 
 precept. Let us set in our households such a blazing 
 light before our children that when they come into 
 the temptations of great cities they shall be strong 
 in advance of their period of trial. Let us put the 
 school and the press on the right side. Let us make 
 the Church a great pillar of fire, through which God 
 can look in the morning watch of better ages to come, 
 and trouble the hosts of his enemies, and take off 
 their chariot-wheels. 
 
 When we see the Cross of Christ vividly we are 
 sure to be melted ; when we are melted we are sure 
 so to pity our erring brothers as to be anxious to 
 purge the Church of the sins which make even God's 
 house other than a place of refuge for the reformed 
 inebriate. "When we thus purge the Church we shall 
 purge the parlor, we shall purge the press, we shall 
 puige OLir statute books, and deliver civilization from 
 a curse which has gnawed our vitals more deeply 
 than war, or pestilence, or famine. 
 
APPENDIX IV. 
 
 REPLY TO PROFESSOR SMYTPI, OF ANDOVER, 
 FEBRUARY 12. 
 
 SHALL ORTHODOXY BECOME SEMI-UKIVERSALIST ? 
 
 Professor Smyth is a gentleman in a most in- 
 fluential position, and has the respect of all New 
 England for his scholarship and piety. He was my 
 teacher, not in dogmatic theology, for that is not his 
 specialty, but in ecclesiastical history. He is the 
 brother of the Rev. Dr. Newman Smyth, of New 
 Haven, Connecticut. I do not know that Professor 
 Smyth wrote the series of questions I am about to 
 answer. The rumor is, that two or three hands were 
 employed in their preparation ; but Professor Smytli 
 says that he is responsible for them. In a note, over 
 his own name, in the Boston " Daily Advertiser " of 
 January 24, he calls my attention to a series of 
 questions published in that paper January 13, and 
 especially to a series published January 20, and 
 adds : " For that, with the first, I am responsible." 
 
 My thesis, which is quoted in the communication 
 to the Boston " Daily Advertiser " of January 13, is 
 proposition fifteen in my prelude of January 8 : 
 " Every responsible human being, by the gift of a 
 
804 APPENDIX. 
 
 free will and a conscience, or by this gift and that of 
 the knowledge of the gospel besides, having had a 
 fair chance or more than a fair chance, the Divine 
 love and mercy are not questionable ; a perfect The- 
 odicy is possible ; the ways of God to men are jus- 
 tified." Upon this Professor Smyth asks a series of 
 questions, which I now read, one by one, from his 
 printed copy, and answer : — 
 
 1. " What part is assigned to Christianity in this 
 Theodicy ? 
 
 The same as in the Theodicy of Leibnitz, or Julius 
 Miiller, or Jonathan Edwards, or N. W. Taylor, or 
 Professor Park, or Professor Fisher. A Theodicy is 
 a vindication of the Divine justice in ordaining or 
 permitting natural and moral evil. To vindicate the 
 Divine love and mercy is more than to vindicate 
 merely the Divine justice. Christianity does the 
 former, and so, of course, it does the latter. Chris- 
 tianity shows that the Divine love and mercy are 
 not questionable, for it exhibits a Divine atonement 
 which provides opportunity of pardon for all men 
 whose repentance is genuine, and this provision is it- 
 self such an exhibition of the Divine perfections as 
 to be the most powerful motive to repentance. Mak- 
 ing the readiness of God to do more than justice re- 
 quires thus evident, Christianity makes his readiness 
 to do what justice alone requires super-abundantly 
 evident. 
 
 2. " Does the phrase ' fair chance ' cover anything 
 besides conscience and freedom ? " 
 
 Intelligence, with social and moral appetencies 
 and affections, or the moral equipment of a human 
 
APPENDIX. 305 
 
 soul in a state of sanity, go with freedom and con- 
 science, and so, too, in average cases, the light of na- 
 ture and experience. " The Gentiles having not the 
 law, do by nature the things contained in the law. 
 These, having not the law, are a law unto them- 
 selves, their consciences bearing witness." " As 
 many as have sinned without law shall also perish 
 without law." (Rom. xi.) " For the wrath of God 
 is revealed from heaven against all ungodliness and 
 unrighteousness of men who hold the truth in un- 
 righteousness." " Because that which may be known 
 of God is manifest in them, for God hath showed it 
 unto them. The invisible things of Him from the 
 creation of the world are dearly seen, being under- 
 stood by the things that are made, even his eternal 
 power and Godhead, so that they are Avithout ex- 
 cuse." (Rom. i.) The Scriptures teach unquali- 
 fiedly that all responsible beings, whether they have 
 received the written law or heard of the historic 
 Christ of revelation or not, have had a fair chance. 
 My definition of a fair chance is the biblical one in 
 all its details. The fundamental vice of Dd'rner^s es- 
 chatology is that it underrates conscience^ belittles the 
 majesty of the human faculties^ and of the moral law 
 revealed to all men through nature^ and fails to point 
 out with any adequate emphasis the aufulness of the 
 resp>onsibility which is laid on the soid hy that law 
 alone. His definition of a fair chance is, therefore, 
 at once unscientific and anti-scriptural, and this is 
 the/o7zs et origo of the mischiefs of his teaching in 
 esphatology. 
 
 3. '' Does it refer to the possibility of avoiding 
 
306 APPENDIX. 
 
 sin, or to the opportunity of recovery from sin ? To 
 the action of a moral agent per se or to the recovery 
 of a prodigal son ? " 
 To both. 
 
 4. " If to the former, does not this possibility con- 
 tinue after death ? " 
 
 The mere possibility does, for freedom continues ; 
 but to prove that the soul may repent after death is 
 not to prove that it will. May and will, certainty 
 and necessity, ability to repent and willingness to re- 
 pent, must be distinguished from each other most 
 carefully at every point in the discussion of eschatol- 
 ogy on grounds of reason. On grounds of Scripture, 
 I hold that the exegetical researches of centuries 
 have justified the orthodox opinion that probation in 
 its strict sense ends at death. 
 
 5. "If the latter, does not this opportunity include 
 supernatural agency ? " 
 
 Yes, for it includes provision for deliverance in 
 this life from the guilt of past sin. 
 
 6. " Do the words ' more than a fair chance ' refer 
 to a legal or a redemptive system ? " 
 
 To a redemptive system, in the sense of one in- 
 cluding the influences of the atonement. 
 
 7. " If the latter, is not this system universal as 
 respects the human race ? " 
 
 Atonement is universal ; redemption is limited. 
 The question seems to confuse atonement, or the 
 provision on God's part for man's pardon on certain 
 conditions, with redemption, or the acceptance of 
 those conditions on man's part. If the question 
 means : Has not the atonement made possible the 
 
APPENDIX. 307 
 
 pardon of the sins of the whole race ? it is to be an- 
 swered in the affirmative. 
 
 8. "If it is universal, do not the heathen have 
 'more than a fair chance ' ? " 
 
 Yes, in some sense, though not in the full sense. 
 Their pardon is provided for on the basis of the 
 atonement, provided they really follow and love all 
 the light they have. " In every nation he that fear- 
 eth God and worketh righteousness is accepted of 
 Him," but through an atonement. The heathen live 
 unconsciously under a system of grace. 
 
 9. "Is 'a perfect Theodicy,' as respects God's ' love 
 and mercy,' possible, except on the basis of a reme- 
 dial system ? " 
 
 A perfect Theodicy is possible without an atone- 
 ment. It is a first principle of New England theol- 
 ogy that the vindication of the justice of God does 
 not depend on his providing an atonement. He is 
 not obliged either to atone for or to redeem men, in 
 order that He may prove himself just. He would be 
 just even if He punished all men as they deserve. 
 The question is ambiguous, for it is not clear what 
 the writer means by a remedial system. If he means 
 a redemptive system, including an atonement, the 
 answer is in the affirmative. Perhaps the writer 
 means to imply that it is impossible to justify God 
 in permitting or ordaining moral or natural evil, un- 
 less atonement or redemption be general. 
 
 A remedial system of a certain breadth is involved 
 in the divine government of the universe according 
 to natural law. If only this remedial system existed, 
 the divine justice would not be questionable, nor 
 
308 APPENDIX. 
 
 would the divine love and mercy. The best pagan 
 philosophy — as that of Plato, Seneca, Marcus Aure- 
 lius, and Epictetus — supports this proposition ; and 
 so does the Old Testament theology, as that of Job 
 and Psalms. God's superabundant love and mercy 
 are fully exhibited, however, only by the remedial 
 system revealed by Christianity. 
 
 10. " Is it possible on the basis of a limited atone- 
 ment ? " 
 
 Atonement is general ; redemption is particular. 
 The atonement is not limited. It is possible, how- 
 ever, without any atonement, to vindicate God's love 
 and mercy, as the apostle does in Acts xiv. 15-18. 
 Redemption is limited solely by man's own choice. 
 If this question is not a confused one, it points toward 
 Universalism, for it suggests the idea that it is im- 
 possible for God to be just without making an atone- 
 ment. 
 
 11. " Is it possible on the basis of an equally lim- 
 ited operation of the Spirit ? " 
 
 The gift of the Spirit in converting power is an 
 act of grace, and not of justice. But the influences 
 of the Spirit are given in some measure to all respon- 
 sible human agents, and if these influences are fol- 
 lowed, a greater measure is given. All who have con- 
 science have the general influence of the Spirit ; and 
 all who yield utterly and gladly to the guidance of 
 the innermost voice of conscience may expect the 
 special influences of the Spirit. 
 
 12. 'Mf ' it is the sight of an atonement which is 
 the chief force in producing the new birth ' (Prop. 
 10), and if probation for all ends at death (^Prop, 
 
APPENDIX. 309 
 
 14), liow are ' God's love and mercy ' vindicated in 
 view of the fact that thus far the vast majority of 
 the human race have had no such vision in this 
 life ? " 
 
 This question is answered by the replies already 
 given to questions two, seven, eight, and nine. God 
 is under obligation to give all men a fair chance, but 
 not to give all or any more than a fair chance. God's 
 love and mercy are vindicated by the Scriptures, on 
 grounds which apply to all who have merely the 
 light of conscience, nature, and experience. 
 
 13. " When it is said ' Whoever permanently re- 
 jects . . . the innermost voice of conscience rejects 
 . . . the essential Christ (^Prop. 1), what is the force 
 of the word ' permanently ' ? Does it refer to an 
 outAvard fact, a change produced by physical death, 
 or to a moral change ? Is the first act of moral 
 agency decisive for eternity, if death immediately 
 intervenes ? " 
 
 Whoever rejects the truth as revealed by con- 
 science and the Holy Spirit, acting through the moral 
 sense, and does not repent of his rejection ; this is 
 the meaning of the word permanently. It refers to 
 a moral change, and its consequences under the sys- 
 tems of both law and grace. 
 
 The soul that decides once against God continues 
 to be against God until it repents. The Scriptures 
 hold out no offer of grace after death. A soul that 
 does not repent before death, nor in death, of the one 
 evil choice here in question, is losing its day of grace. 
 "He that offendeth in one point is guilty of all." 
 This is both a scientific and a biblical truth. 
 
310 APPENDIX. 
 
 14. " In such a case, is the permanence arbitrary 
 or rational ? " 
 
 Rational, of course, for there is nothing arbitrary 
 in the divine, natural, or supernatural dealings with 
 the soul. There is a probation before death and 
 there is a probation at death, and it is rational to ex- 
 pect that he who passes both these without repent- 
 ance will never repent. 
 
 15. ''If arbitrary, how is this fact consistent with 
 * a perfect Theodicy ' ? " 
 
 Nothing connected with the salvation or perdition 
 of the soul is arbitrary. 
 
 16. " If rational, how^ under the conditions of moral 
 agency (which include free personality) is a perma- 
 nent moral state produced by physical death ? " 
 
 No permanent moral state is produced by death, 
 considered merely as a physical change. 
 
 17. "Or is the permanence, in case of a wrong 
 choice, due to this choice, plus the withdrawal of su- 
 pernatural aid ? " 
 
 The permanence of an evil moral choice rests on 
 the choice itself, after death, as ^vell as before. But 
 after death the permanence is reinforced by the with- 
 drawal of such supernatural aid and opportunities of 
 grace as are given to men during life. The fact of 
 such withdraw^al is a revealed truth. 
 
 18. "If so, how is the provision of a universal 
 atonement harmonized with a use of it limited, so 
 far, to but a small fraction of the human race*? " 
 
 The limitation of the use of the atonement is 
 wholly due to man's evil choice not to repent. How 
 is the provision for science harmonized with the igno- 
 rance of men ? 
 
APPENDIX. 311 
 
 19. " How does a Theodicy wliicli is compelled to 
 assert such a withdrawal from many millions of hu- 
 man beings justify ' divine love and mercy ' and ' the 
 ways of God to men ' ? " 
 
 By showing that God gives to all men a fair chance 
 or more than a fair chance. He does all He can 
 wisely do for every soul without destroying its free 
 will, and judges every soul according to its use of its 
 opportunities. What God does not do could not be 
 wisely done by Him. 
 
 This question is another instance of confusion of 
 thought, or else it implies that God's love and mercy 
 cannot be justified unless there be a universal re- 
 demption, or, at least, a universal atonement. This 
 is a ground principle of Universalism. 
 
 20. "If infants are not moral agents {Projj. 13), 
 on what ground is it 'to be hoped that in death, at 
 the sight of God's face, they will acquire entire har- 
 mony of the soul with Him ' ? {Prop. 13.) What 
 reason is there to think that in articulo mortis they 
 become moral agents ? Is the change from ' not 
 moral accents ' to ' moral ascents ' effected ' in death ' ? 
 Or is the development after death ? If so, what be- 
 comes of the universal proposition, ' Probation in its 
 strict sense ends at death ' ? QProp. 14.) Is more 
 than one half of the human race not under this law? 
 That is, may their probation be after death ? " 
 
 The least and perhaps all that can be said of those 
 who are not moral agents in this life is, that they 
 are in the hands of the Judge of all the earth, who 
 will assuredly do right. [Applause.] Infants are 
 not moral agents, and therefore have not sinned, and 
 
312 APPENDIX. 
 
 therefore do not deserve to be punished. As being 
 born \Yith latent evil propensities, they need a Re- 
 deemer, and they have one ; but in this case there 
 is nothing in the divine justice to j3revent our hope. 
 Because infants have not sinned, in the sense of put- 
 ting forth evil personal choices, we are confident that 
 they are not placed among the v^icked after death. 
 It is said of children that of such is the kingdom of 
 heaven, and that in heaven their angels do always 
 behold the face of the Father. Whether their acqui- 
 sition of entire harmony of soul with God is effected 
 in death or after death, their destiny at death is not 
 to be presumed to be uncertain. Probation^ in its 
 st7'ict sense^ implies uncertcmift/ of result. There may 
 he progress and preparation of the souls of infants 
 after deaths hut not probation in the strict sense. 
 [Loud applause.] 
 
 21. " Does not Mr, Cook look at the whole subject 
 now under a turban, uovv under a hat ; new on the 
 basis of principles of moral agency legally rather 
 than religiously understood, now on the basis of a 
 redemptive system ; with an unconscious transition, 
 back and forth, ad libitum f Is such a method 
 ' hugely ' scientific ; or, rather, is it not ? " 
 
 This is another instance of confused ideas. What 
 is meant by the phrase "legally rather than relig- 
 iously " ? God's laws are all religious. Now on legal 
 principles, now on the redemptive system ? The 
 proposition was : " Every man has a fair chance 
 legally or more than a fair chance graciously.'''' The 
 distinction between the two systems is steadily kept 
 in view throughout the discussion. 
 
APPENDIX. 313 
 
 These twenty-one questions contain nothing for- 
 midable [Applause] ; but I must now answer seven 
 more, which are publislied in the " Advertiser " of 
 January 20th. 
 
 1. "Does Mr. Cook understand Paul (2 Cor. y. 
 10) to include under ' things done in the body ' things 
 done after the breath ' leaves the body ' ? " 
 
 In the experiences of the soul at death occur some 
 of the most important things done in the body. Paul, 
 in the passage referred to, includes them. " Be thou 
 faithful unto death '' is a frequent exhortation of the 
 New Testament Scriptures. 
 
 2. " Mr. Cook refers to Paul's being ' caught up to 
 the seventh [a slip of the pen] heaven ' (the apostle 
 was content to call it the third), and adds : ' The 
 soul, before it is separated from the body, may very 
 probably hear unspeakable things.' Does Mr. Cook 
 think the case analogous? If so, how is he able 
 to transcend the wisdom of the apostle, who said, 
 '- Whether in the body or apart from the body I know 
 not. God knoweth ' ? Did Mr. Cook get this knowl- 
 edge, too, 'in being thrown twenty feet down a rocky 
 bank in a sleeping-coach on a swift railway train ' ? " 
 
 Paul's soul, in the experience here narrated, was 
 able to return to his body, and it is to be presumed, 
 therefore, that it was not wholly disconnected with 
 the body at the time of the experience ; but, if a 
 nearly total release from the body brought this expe- 
 rience, then a partial release may bring an experi- 
 ence partially like it. The marvellous quickening of 
 memory and conscience, in many cases, in those who 
 are near death or expect instant death, is a fact of 
 
314 APPENDIX. 
 
 science, and ivill not he spoken of lightly hy any one 
 who has ever observed it^ either in another or in him- 
 self, 
 
 3. " Mr. Cook cites Matthew xxv. 43 as confirma- 
 tory of his position that men are to be judged for 
 their conduct here, and also of his use of 2 Corin- 
 thians V. 10. Does he suppose that the soul, after 
 breath leaves the body, is able, in the hody^ to visit 
 prisoners, feed the hungry, clothe the naked," etc. ? 
 
 In moral principle, yes ; but it must be understood 
 here that the qualifications I have repeatedly insisted 
 on in connection with the case described are all kept 
 in view. 
 
 4. " Or, does he suppose that the apostle, in his 
 allusion to things done in the body, may include 
 things done in the ' spiritual body ' ? If so, how does 
 the text support the proposition that probation ends 
 with death ? " 
 
 The text is rightly interpreted as referring to 
 deeds done in our present physical bodies, for death 
 is to be defined as the separation of the soul from the 
 physical body. 
 
 6. '' Mr. Cook deems it ' in the highest degree 
 probable that souls are divinely illuminated by death, 
 and thus are brought to final permanence of charac- 
 ter.' He also affirms that ' it is the light of atone- 
 ment which is the chief force in producing the new 
 birth.' How far is this in principle from Dr. Dor- 
 ner's position, that final permanence is reached 
 through a decision in view of atoning love ? " 
 
 Dorner's system of thought supposes that a soul 
 reaches a permanent moral state only by a view of 
 
APPENDIX. 315 
 
 atoning love as seen in an actual presentation of tlie 
 historic Christ, and by accepting or rejecting this 
 presentation. The seven objections which I have 
 made to this system have been published. [See the 
 New York " Independent," January 18th.] It is one 
 thing to assert that conversion among those to whom 
 the gospel is preached is produced chiefly by a view 
 of the atonement, and another to assert that in the 
 case of all human souls, in this life or the next, it 
 is produced 07ily by it. 
 
 6. " Mr. Cook characterizes Dorner's eschatology 
 as ' bewildering,' ' narrow,' ' reversionary,' and ' haz- 
 ardous to the souls of men.' Will he explain why 
 it is so much safer to teach a probation after breath 
 than a probation after death? [A full reply to this 
 point had been given in Mr. Cook's remarks before 
 his lecture.] Is an opinion founded on indications 
 of Scripture and on the finality and absoluteness of 
 Christianity, that men who have not rejected God's 
 character and love as revealed in Christ here will 
 have opportunity to come to a final decision, in view 
 of his claims before coming to his bar, likely to pro- 
 duce more painful results than the well-nigh baseless 
 speculation that impenitent men generally may have 
 an opportunity in death and make a final choice, 
 under supernatural light and an ' unutterable series 
 of voices from the seventh heaven ' ? " 
 
 The difference is between the limitation of oppor- 
 tunity to life and death, and its extension to the un- 
 counted ages of an intermediate state between death 
 and the general judgment. 
 
 7. "Is this extension of probation by Mr. Cook 
 
316 APPENDIX. 
 
 anvtliing less than a confession that the old theory 
 Avith ^vhich he starts is moribund and already out of 
 breath ? Why does he introduce into the discussion 
 a speculation unsupported by a single text of Scrip- 
 ture and peculiarly liable to perversion? It is be- 
 cause he would hold on to a transient, perishing for- 
 mula, indigenous to theology and not to Scripture, 
 and yet would not and cannot resist the pressure of 
 principles which transcend it. To Mr. Cook, as well 
 as to Dr. Dorner, it seems congruous with Christian- 
 ity and with reason that probation be defined in the 
 sphere of character. An arbitrary limit is unlikely, 
 and requires for its acceptance the clearest proof. 
 Mr. Cook realizes this, and so would put into death 
 all the powers of the world to come, all the regener- 
 ating forces of the gospel. The attempt is a flag of 
 distress." 
 
 I have not extended the period of probation beyond 
 death, and so have not exceeded the limit of the 
 Scripture as interpreted by orthodoxy. I have ex- 
 hibited simply the solemnity of death in many aver- 
 age cases, and the results which must be expected to 
 follow under natural law from resisting the voices of 
 conscience when it is aroused by the king of terrors. 
 
 As to these questions in general, it is to be noticed 
 that : — 
 
 1. They frequently confuse together atonement 
 and redemption. 
 
 2. They confuse distributive justice with other 
 Divine attributes. 
 
 3. They belittle conscience, present no proper idea 
 of justice, or of the dignity of the moral law revealed 
 
APPENDIX. 317 
 
 in nature, and of man's responsibility as a free agent 
 under it. 
 
 4. Tliey insinuate principles which lead to Univer- 
 salis m. 
 
 5. They are open to the seven objections made, in 
 the Monday lecture of January 8, to Dorner's escha- 
 tology. 
 
 6. They seem to be all the result of an inconse- 
 quent method of reasoning or of obscure and blurred 
 ideas. 
 
 7. If they are not the result of simple indefinite- 
 ness in thinking, then they are an indication of real 
 heterodoxy. 
 
 Having answered twenty-eight questions for which 
 Professor Smyth is responsible, I now venture to put 
 to him four. [Loud applause.] Andover is not the 
 object of my criticism. I am endeavoring to protect 
 it. I have made diligent inquiries, and, so far as I 
 can ascertain, Professor Smyth is the only teacher 
 now in the Theological Seminary at Andover who 
 would be willing to make himself responsible for the 
 assertions and implications connected Avith these 
 questions. He has made himself responsible for 
 them. I do not know another professor at Andover 
 who would do as much. My questions are solely to 
 my questioner. 
 
 1. How far may a man indorse Dorner's eschatol- 
 ogy and yet intelligently and honestly subscribe the 
 Andover Seminary Creed in its original and historic 
 sense? [Prolonged applause.] 
 
 2. How far may a man indorse Dorner's eschatol- 
 ogy and yet intelligently and honestly subscribe the 
 
318 APPENDIX. 
 
 Andover Seminary Creed for substance of doctrine ? 
 [Applause.] 
 
 3. How does Professor Smyth reconcile his respon- 
 sibility for his signature to the Andover Seminary 
 Creed with his responsibility for the assertion, in 
 connection with these questions, that the orthodox 
 doctrine of the limitation of probation to this life is 
 a " moribund," " perishing, and transient formula " ? 
 [Applause.] 
 
 4. What alterations in the standard New School 
 teaching of New England Theology as to Probation, 
 Inspiration, and the Atonement would meet with 
 Professor Smyth's approval ? [Loud applause.] 
 
 REPLY TO PROFESSOR SMYTH, FEBRUARY 19. 
 
 It is no part of my purpose, this morning, to reply 
 in full to Professor Smyth's three columns of fine 
 type in the Boston " Daily Advertiser " of Saturday, 
 February 17th ; but there are six errors as to mat- 
 ters of fact which vitiate his whole discussion, and I 
 point them out at once, to show that the communica- 
 tion is very vulnerable. 
 
 1. Professor Smyth is entirely mistaken in suppos- 
 ing that by " redemption," and " a redemptive sys- 
 tem including the Atonement," I mean the same 
 thing. His reply to seven points of ni}^ criticism, as 
 well as the whole force of his somewhat surprising 
 citation from Samuel Weller, turns wholly on this 
 palpable mistake, and so is really no reply at all. 
 
APPENDIX 319 
 
 The act of redemption is different from the redemp- 
 tive system, because the latter inchides the Atone- 
 ment. My positions as to the distinction between 
 atonement and redemption are those which have 
 been familiar to New England theology, and in con- 
 stant use at Andover for a generation. Professor 
 Smyth should have noticed that in a passage he does 
 not cite I speak of the limitation of redemption as 
 " due to,''' that is, as occurring on account of, "man's 
 evil choice not to repent " (Answer to question 18), 
 and that this language interprets the passage which 
 he does cite. The latter can be set in opposition to 
 the standard definitions of New School New England 
 theology only by* an incorrect statement of its mean- 
 ing. 
 
 2. Three of the four questions put to Professor 
 Smyth, and in the answers to which the public gen- 
 erally and the religious press in particular have ex- 
 pressed a keen interest, he entirely evades. 
 
 3. He does not show that he has not characterized 
 the theory or formula which limits probation to this 
 life, as "moribund, perishing, and transient," nor 
 how this language is to be reconciled with his public 
 position as a professor in Andover Theological Semi- 
 nary. 
 
 After being elaborately questioned by Professor 
 Smyth, and after replying to his questions, I have a 
 right, as a graduate of Andover Seminary, to put to 
 him a question as to this blazing point of discussion. 
 I have a right simply as an American citizen to put 
 Ijhis question on the large matter of creed subscrip- 
 tion. This is a very old and prominent topic in 
 
820 APPENDIX. 
 
 England, and may yet become such here. It is one 
 in which the public is greatly interested, and on 
 which the views of a gentleman of Professor Smyth's 
 high culture and standing would, no doubt, be of 
 value to us all. 
 
 4. Professor Smyth is mistaken in supposing that 
 I have put into the word probation the meaning I 
 wish to draw out of it — namely, that it implies un- 
 certainty of result. That meaning was in the word 
 by established usage as long ago as the days of 
 Cicero and Csesar. Definitions are not made, but 
 grow. 
 
 5. Professor Smyth is mistaken in asserting, with- 
 out qualification, that I am a Calvinist. New Eng- 
 land New School theology is not Calvinism, but mod- 
 ified Calvinism, a consistent Calvinism, and is better 
 called simply Ncav School New .England theology, 
 the name by which it is known at home and abroad. 
 
 6. Professor Smyth is mistaken in sujDposing that 
 by " the essential Christ " I mean only conscience in 
 its attitude of command, without regard to con- 
 science in its attitude of benediction to the soul that 
 obeys its command. I mean by the essential Christ, 
 as my language shows, " God immanent in the moral 
 nature of every man," or, in scriptural words, ''the 
 Logos," or " the Light that lighteth every man that 
 cometh into the world " and that " in the. beginning- 
 was with God and was God." 
 
 My chief purpose in referring thus early to Pro- 
 fessor Smyth's rejoinder to my answer to his twenty- 
 eight inquiries is to prepare the way for a fuller 
 answer by asking Professor Smyth himself a few 
 
APPENDIX. 321 
 
 more natural and necessary questions. One of my 
 reasons for putting these inquiries to Professor 
 Smytli lie himself expresses admirably. " Mr. Cook," 
 says Professor Sm^^tli, " has been out of the country. 
 He does not know what has been going on. [Laugh- 
 ter.] A little more information and intelligence in 
 these matters would enable him to use his powers to 
 much greater advantage." For the purpose of mak- 
 ing this discussion more thorough, and especially 
 more spiritually profitable, I put twelve new inqui- 
 ries, and, in view of my own frankness in answering 
 twenty -eight and more of Professor Smyth's ques- 
 tions, the public will expect him to reply to this 
 much fewer number. 
 
 1. What are Professor Smyth's definitions of a 
 theodicy ; a perfect theodicy ; atonement ; redemp- 
 tion ; a remedial system ; the Divine justice ; a fair 
 chance ; more than a fair chance ; a decisive proba- 
 tion ; a merely possible truth, against which no 
 dogma can be laid down ? 
 
 2. In the sentence, " Every soul that sees Christ 
 as its final judge will before have seen Him as its 
 atoning sacrifice," what is meant by " seeing Christ 
 as an atoning sacrifice " in the case of those who 
 have no knowledge during life as to the historic 
 Christ ? 
 
 3. What is meant by it in the case of those who 
 have heard of the historic Christ only in a fragmen- 
 tary, false, or otherwise seriously imperfect way ? 
 
 4. If the principle adopted by Professor Smyth in 
 the sentence quoted is applied seriously, does it not 
 include the cases not only of " infants, idiots, luna- 
 
 22 
 
322 APPENDIX. 
 
 tics, and some heathen," but of all who have not 
 heard at all, or, although hearing, have not ade- 
 quately heard, of the " historic Christ " ? 
 
 5. Does Professor Smyth indorse the following po- 
 sition of Dorner ? " The absoluteness of Christianity 
 demands that no one he judged before Christianity has 
 been made accessible and brought home to him. But 
 that is not the case in this life with millions of hu- 
 man beings. Nay, even within the Church there are 
 periods and circles where the gospel does not really 
 approach men as that ivhich it really is^ ^ 
 
 In the citations I am to make from Dorner I beg 
 leave to call the attention of this audience most care- 
 fully to his language, which I quote from the Rev. Dr. 
 Newman Smyth's edition of a fragment of Dorner's 
 work, although I should advise all who wish for a 
 complete view of this theme to read T. & T. Clark's 
 edition of Dorner's whole theology, or, better yet, 
 the original German. 
 
 6. How does Professor Smyth show that it is not 
 spiritually hazardous in an appalling degree to give, 
 as Dorner does in the passage cited, such a definition 
 of a fair chance that not only all who have never heard 
 of the historic Christ, but millions who have, will 
 think they have not had a fair chance, and then to 
 promise to all these, on easy and liberal terms, a con- 
 tinued probation after death ? 
 
 7. How does Professor Smyth reconcile either 
 Dorner's position or his own with the position of St. 
 Paul in Romans i. and ii., that all who have con- 
 
 1 Doruer on The Future State, ed. by the Kev. Dr. Newman Smyth, 
 p. lOl. 
 
APPENDIX. . 323 
 
 science, free will, and the light of nature and experi- 
 ence, are without excuse ? 
 
 8. What does Professor Smyth think of the fol- 
 lowing position of Dorner : " The sin which leads to 
 damnation can never be the sin resulting from in- 
 nate sinfulness alone or at all from the influence of 
 the race, the common spirit, example, or temptation 
 by error. Rather the sin rendering the individual 
 absolutely had can only be the persorial guilt of reject- 
 ing Christ,'" 1 
 
 9. According to Professor Smyth, is the rejection 
 of the atoning love of God, as seen in the historic 
 Christ, as presented to human souls here or in the 
 intermediate state, the only ground of final condem- 
 nation? Is such rejection the only act that fixes 
 character ? If probation lasts, as Professor Smyth 
 teaches, until such rejection of the historic Christ 
 takes place, and if only what fixes character ends 
 probation, does he not teach that it is this rejection 
 and this only wliich fixes character ? Does not this 
 imply that among those who have not heard of the 
 historic Christ in this life, not one in this life has 
 fixed his character or could fix it, no matter how evil 
 his deeds or how thoroughly confirmed his habits of 
 vice ? Is not such a position most atrociously friv- 
 olous, as well as mischievous, since it is palpably 
 contrary to what is accurately known of human 
 character from modern ethical science and all great 
 literature and philosophy of every creed and school, 
 as well as in most direct contradiction to the Holy 
 Scriptures. 
 
 1 See Dorner ca The Future State, edited by the Rev. Dr. Newman 
 Gmyth, p. 125. 
 
324 APPENDIX. 
 
 10. What is Professor Smyth's reply in detail to 
 the twelve passages of Scripture cited in the Prelude 
 to the lo2d Boston Monday Lecture, as showing, di- 
 rectly or indirectly, that probation in its strict sense 
 does not extend to the intermediate state ? In par- 
 ticular, what is Professor Smyth's reply, on the basis 
 of exegesis or literary good sense, and not on that of 
 a citation of authorities, to the position that Peter 
 is to be explained as consistent with himself, and 2 
 Peter ii. explains the references in 1 Peter to preach- 
 ing to spirits in prison ? 
 
 11. How does Professor Smyth justify the Divine 
 character as a whole, including love and mercy, as 
 well as justice, in permitting an unequal distribution 
 among men of the goods of this life — such as health, 
 education, intellectual and moral endowments at 
 birth — and external incitements to virtue, as well 
 as in what appears to be an unequal operation of the 
 Holy Spirit upon the individuals of the race in this 
 life? 
 
 12. How does Professor Smyth justify the Divine 
 character as a whole in creating beings who, as the 
 divine omniscience previous to their creation fore- 
 sees, will be forever lost ? 
 
 In Professor Smyth's article I am told that there 
 is no attempt to force Dorner on the j^^^iblic ; but 
 here is a translation (holding up the Rev. Dr. New- 
 man Smyth's edition of Dorner on " The Future 
 Life " ) of all that Dorner says on eschatology 
 puslied before the public by a gentleman who does 
 not indorse him in every particular, as I very well 
 know ; but who, nevertheless, is regarded by the in- 
 
APPENDIX. 325 
 
 telligent part of the public as in some sense a cham- 
 pion of Dorner's view on many points. You will 
 allow me to be perfectly frank here. I know that I 
 have been out of this country, but whom have I at- 
 tacked since returning? Dorner, and no American. 
 Dorner, I have studied for years. I have listened to 
 him often in Berlin. I have seen the disastrous ef- 
 fects of his teaching in eschatology on much of the 
 preaching in German state churches. Returning to 
 America, I did not take part in a debate that was 
 new to me. When have I named any American 
 here belonging to what I call the siren school of 
 semi - Universalism ? Not till men of that school 
 came forward, and in print attacked this platform, 
 was there the name of a man of that school whis- 
 pered here. I do not pretend to know what the 
 siren school of semi - Universalism inside American 
 Congregational orthodoxy thinks. This movement 
 has no newspaper of its own as yet. [Laughter.] 
 There is no accredited organ of this faction ; for I 
 will not dignify it by the name of party. There 
 is a Plymouth pulpit faction, inside of orthodoxy, 
 or outside, which shall I say ? [Laughter.] " Out- 
 side," gentlemen behind me say. Marcus Aurelius 
 wrote : " Abhor all that needs walls and curtains." 
 If I am to follow this precept, and if I am to keep 
 in view these columns of questions to me by Pro- 
 fessor Smyth, and this volume issued by the Rev. 
 Dr. Smyth, and the months of discussion which 
 have raged about this name, I must say that there is 
 also a Smyth faction. [Laughter.] It has no con- 
 nection whatever with the first, except in repudiat- 
 
326 APPENDIX. 
 
 ing the view that probation is limited to this life. 
 Professor Smyth is a vigorous and most honorable 
 opponent of the first faction. Until attacked, I did 
 not once name that other faction nor the Smyth fac- 
 tion, for I do not pretend to know accurately what 
 they think. I am anxious to ascertain. It is pos- 
 sible, if I can sufficiently draw the fire of these fac- 
 tions, that by and by my ignorance will be ade- 
 quately enlightened. One of my objects is to draw 
 the fire of the enemy, and I am succeeding, if you 
 please. [Laughter and applause.] 
 
 Summarizing the central question of a current 
 debate under this phraseology, '' Park or Dorner, 
 which ? " I am told by Professor Smyth that this 
 language is unfit to be addressed to cultured persons, 
 because it savors of an appeal to local prejudices. If 
 Dorner had taught at Andover what he has taught 
 at Berlin, and if Professor Park had taught at Ber- 
 lin what he has taught at Andover, I should be 
 to-day a German in my theology and a vehement 
 opponent of the New England School. [Applause.] 
 It is only on account of the clearness, niassiveness, 
 comprehensiveness, acuteness, and conclusiveness of 
 the best portions of the tliought of the New School 
 New England theolog}^ that I reverence it. I am not 
 a New Englander by birth. It is true I have lived 
 here more than anywhere else in the world, and 
 passed the more important of my school-days here ; 
 but my theological sympathies are not limited by 
 geographical lines. I repel, as utterly unworthy of 
 any generous or cultivated person, the suspicion that 
 I am ruled by provincial prejudices and local attach- 
 
APPENDIX. 327 
 
 ments. Clear ideas at any cost carried out to the 
 thirty-two points of the compass, these, with spiritual 
 purposes, are what I revere and what I do not find in 
 Dorner's eschatology, but do find in Professor Park 
 and his great predecessors among those who have de- 
 veloped NcAV England theology. It Avill be under- 
 stood, of course, that I do not lack reverence for 
 orthodox evangelical theology outside of New Eng- 
 land. The principles I am defending are common 
 to the standards of all the evangelical bodies. 
 
 If I have said anything that seems personally dis- 
 courteous to any one, I cancel it. My object is to 
 cultivate here entire freedom of discussion, without 
 discourtesy. I have been out of the country, and 
 have not participated in the discussions which have 
 aroused in many circles a bitterness of feeling which 
 amazes and pains me. Let it be far from us in this 
 assembly. I would unite with Professor Smyth in 
 prayer to Almighty God that we may be led into the 
 truth, the whole truth, and nothing but the truth. 
 
 REPLY TO PROFESSOR SMYTH, MARCH 12. 
 
 Truth, honor, liberty, and peace are the essen- 
 tials of healthy life in Congregationalism, as in any 
 other religious body. There must be peace in the 
 Church ; but, to use Lord Beaconsfield's phrase, it 
 must be peace with honor, witli liberty, and Avith 
 truth. There must be liberty, but liberty with peace, 
 honor, and truth. There must be honor, but honor 
 
328 APPENDIX. 
 
 with trutli, liberty, and peace. There must oe truth, 
 and this inckides within itself peace, liberty, and 
 honor. 
 
 Can Dornerism in escJiatology he introduced into 
 the theological chairs and pulpits of the Evangelical 
 churches^ and especially of the Congregational hody^ 
 in consistency with truth, honor, liberty, and peace ? 
 
 On this question, which is the central one in all 
 I have said or published in the current debate on 
 probation, I maintain the negative. This is my chief 
 contention now, and has been from the first ; so that, 
 establishing this point, my case is carried in precisely 
 the form in which it was stated at the outset of the 
 discussion. 
 
 So far was I from intending to attack Professor 
 Smyth, of Andover, when I raised here, on January 
 8th, the question, " New England Orthodox Theol- 
 ogy ; or, German State Church Theology, which ? 
 Park or Dorner, which ? " that I did not have him 
 in mind as one who would be likely to be offended 
 by my criticisms of Dorner. I did not know I*rofes- 
 sor Smyth's views. I supposed him to be loyal to 
 the Andover Seminary creed, to which he had re- 
 peatedly given his signature. I had not the slightest 
 intention of making public reference to him or any 
 of his friends ; and when his twenty-eight questions 
 appeared, I did not even dream that he was their 
 author. Besides, falling into most palpable error in 
 regard to the six matters of fact which I mentioned 
 here on February 19th, Professor Smyth is entirely 
 mistaken in asserting that I " attacked vehemently, 
 and undertook to announce, as by authority, what 
 
APPENDIX. 329 
 
 was agreed upon as to the beliefs of a professor in 
 Andover Seminary." ^ I profess solemnly that I 
 attacked, and intended to attack, no American, and, 
 least of all, any professor at Andover, a town of great 
 and honorable fame, which is very naturally dear to 
 me, after nearly seven years' residence there as a 
 student. 
 
 I took Dorner for the object of my attack for three 
 reasons : — 
 
 (1.) He is an object large enough to be seen on 
 both sides of the Atlantic, so that a discussion of his 
 views has a certain timeliness and dignity abroad as 
 well as at home. 
 
 (2.) His views had recently been placed before 
 the world in authoritative and final shape in his four 
 volumes of theology, so that there could be no debate 
 as to what his opinions are. There was no authori- 
 tative statement before the public, and there is not 
 yet, as to the views of those who are more or less 
 Dorner's followers in this country. 
 
 (3.) By undermining the authority of Dorner's es- 
 chatology, I was sure to undermine the authority of 
 what had been built upon it ; and I could not but 
 see, as a student of current events, that in America 
 as well as in Germany, and in the Broad Church, so 
 called, ill the Anglican establishment, not a little 
 had been built on it. My object was to strike a 
 blow as useful as possible not onl}^ at home, but in 
 any circles to which the printed words of this discus- 
 sion might ultimately be wafted in newspaper form, 
 or in books republished abroad. 
 
 1 See his communication in the Daily Advertiser of February 1 7, 
 first column. 
 
330 APPENDIX. 
 
 1. Practical mischiefs of Dornerism and of Pro- 
 fessor SmytliS ivorhing hypothesis in eschatology : — 
 
 What is Dornerism in eschatology? Some few 
 unprofessional heavers may ask: ''What is escha- 
 tology?" This word is compounded very simply of 
 Greek eschatos, last, and logos, a discourse, and means 
 the doctrine of the last things ; that is, of death, the 
 last judgment, and the end of the world. It includes 
 in most theological systems a discussion of the res- 
 urrection, the intermediate state of departed souls, 
 Christ's second advent, the eternal woe of the lost, 
 and the eternal blessedness of the saved. It is a 
 to2nc so unsijeakahly vast and solemn that no inistake 
 concerning it can he so small as not to be colossal. It 
 can be fitly discussed only in the clearest light of 
 strictly self-evident truths and of revelation, and in 
 the spirit of devoutest prayer. 
 
 If I were speaking only before scholars in the- 
 ology, I might say that Lutheranism, in spite of its 
 many merits in other particulars, has had a reputa- 
 tion for two centuries for browbeatins: and twistinoj 
 Scriptures so as to make the external standard of 
 authority conform to the inner standard of Christian 
 consciousness. Luther himself, with all his massive 
 greatness as preacher, scholar, prophet, and reformer, 
 •was sometimes guilty of this. It is well known that 
 he denied the canonicity of the Epistle of James, not 
 at all because he thought it spurious as an historical 
 document, but because its contents did not suit his 
 Christian consciousness. His boldness in this matter 
 has not been copied by Calvinistic, Scottish, Angli- 
 can, Wesleyan, or American theologians. It has, 
 
APPENDIX. 331 
 
 however, been imitated almost as an inspired prece- 
 dent by many Lutheran theologians, and specially 
 by Dorner. Although lie covers his audacity by a 
 cloud of reverential pli rases, he is really almost as 
 eccentric in this matter as was Luther. Here is a 
 scholarly article in a recent number of the " British 
 and Foreign Evangelical Review," ^ and it affirms, 
 unqualifiedly, what scholars here know has been said 
 hundreds of times before by the most unprejudiced 
 and learned critics, that " it became the habit of the 
 Lutheran Church from its cradle to make the Word 
 of God bend and bow to prop up those dogmas which 
 were once for all regarded as essentials of revela- 
 tion." American students of Dorner are likely to be 
 very seriously misled as they examine his " History 
 of Protestant Christiauity " and his ''System of Chris- 
 tian Doctrine," unless they keep constantly in view 
 this background of notorious facts in the develop- 
 ment of the Lutheranism which Dorner champions. 
 
 To uproot error we must uproot its lowermost 
 roots, and so I ask you to go back with me to the 
 beginning of Dorner 's chief errors, mi undue exalta- 
 tion of the Christian consciousness above Scriptui^e as 
 a source of certainty in regard to religious triith. 
 
 Dorner's tests of truth in theology are Scripture 
 and faith. To these he constantly appeals as the 
 formal and material principles of the Lutheran Ref- 
 ormation, and of Protestantism. They are the organ- 
 izing ideas of Lutheran theology, of which Professor 
 Dorner is the foremost living representative. Dor- 
 ner's system of theological thought has really no 
 
 1 October, 1882, p. 680. 
 
332 APPENDIX. 
 
 centre. It is not a circle, but an ellipse, and its two 
 foci are Scripture and Faith. As in the formation 
 of an ellipse, one focus has as much guiding power as 
 the other, so, in the construction of his system of 
 doctrine, one of these authorities is as good as the 
 other. The revelation made in the Bible as a whole, 
 and by the incarnation of God in Christ, is one focus 
 of the ellipse; and the other is Faith — a word on 
 which everything depends, but which Dorner is far 
 from using in a clear, distinct, and unvarying mean- 
 ing. It usually signifies what I must call regenerate 
 individualism ; or, what he calls the Christian con- 
 sciousness. To become authoritative, a doctrine, ac- 
 cording to Dorner, must be justified by both these 
 tests. This is only carrying out Luther's famous say- 
 ing, quoted with approval by Dorner : ^ " The vital 
 point is that we equalize the Scriptures and the 
 Christian conscience." 
 
 It is, of course, clear that there is a great dis- 
 tinction between conscience and consciousness^ as the 
 words are used in philosophy in our day of exact 
 research ; but it is by no means clear that Luther 
 always made a distinction between the two, nor that 
 Dorner does, although Luther usually seems to mean 
 the former, and Dorner the latter. Dorner has been 
 greatly influenced by Schleiermacher and Hegel ; 
 and his use of philosophical terms cannot always be 
 understood without a tolerably wide knowledge of 
 the systems of thought of his own teachers. 
 
 At the last analysis, however, as has been so often 
 charged against other Lutheran theologians, Dorner 
 
 1 History of Protestant Theology, vol. i. p. 25G, by T. & T. CLark. 
 
APPENDIX. 333 
 
 depends in some cases more on Faith than on Scrip- 
 ture, as a test of religious truth. When Scripture 
 on the one hand and regenerate individualism on the 
 other seem to conflict, he does, in many most impor- 
 tant cases, make the latter of considerably more im- 
 portance than the former. For example, he says : 
 *' That some are lost rests on preponderant exegetical 
 grounds, but that gives no dogmatic proposition, be- 
 cause this must be derived also from the principle of 
 Faith." No amount of explanation can bring this 
 and the scores of similar passages to be found in 
 Dorner's works into harmony with Avhat standard 
 evangelical theology has for centuries regarded as 
 sound principles. 1 
 
 Precisely here is the point at which, according to 
 my judgment, Dorner opens a door for a flood of 
 mystical, obscure, erratic, and often mischievous 
 speculations. As one of his admiring students in 
 America has said, with singular failure to perceive 
 that this praise is the greatest dispraise : " Any one 
 who has once grasped the controlling principle of 
 Doimer's theology . . . will need no explanation of 
 Dorner's dogmatic hesitancy^ when he finds himself 
 unable to reconcile facts of history or texts of Scrip- 
 ture with that which Faith has already learned to 
 deem Christ-like and most worthy of God. It is not 
 enough for a Christian doctrine that it be apparently 
 contained in the Scripture ; it needs, also, to be 
 recognized as Christian by Faith." ^ 
 
 1 See Dorner on The Future State, ed. by the Rev. Dr. Newman 
 Smyth, p. 127. 
 
 2 The Rev. Dr. Newman Smyth's Introduction to Dorner on Tlie 
 Future State, p. 12. 
 
334 APPENDIX. 
 
 The obvious peril of this principle is, that its ten- 
 dency is to make the ultimate test of dogmatic cer- 
 tainty not what the Scriptures declare to be worthy 
 of God, but what the Christian consciousness thinks 
 to be worthy of God. We are not to follow Scrip- 
 ture, even w^hen its preponderating testimony is clear 
 to us, provided our Christian consciousness is op- 
 posed to Scripture. We are not to believe what we 
 are taught by revelation as to God, but what we 
 think we ought to be taught. We are not to hold 
 facts of history and texts of Scripture subject to that 
 interpretation which a scientific treatment of the 
 records of revelation requires ; we are to put upon 
 them an interpretation which w^e deem Christ-like 
 and most worthy of God. 
 
 (1.) My central objection to Dorner's general sys- 
 tem of thought is, that his ultimate test of certainty, 
 in many cases of the highest importance, is nothing 
 more than individualistic whim. It may be regener- 
 ate individualism to which he appeals; it may be 
 the Christian consciousness of the best portions of 
 the Church, age after age ; it may be what he calls 
 Faith, regarded as, equally with Scripture, a work of 
 the Holy Spirit ; but in a close examination it wdll 
 be found that it is on what man thinks God ouglit to 
 teach, and not on wdiat revelation shows that God 
 does teach, that Dorner founds his theology. 
 
 (2.) I contend that in the fallen estate of human 
 nature there is nothing in a man except the intui- 
 tions, strictly so-called, or the faculties by which we 
 perceive truths, absolutely self-evident, necessary 
 and universal, that can be safely used as a final test 
 of truth. 
 
APPENDIX. 835 
 
 (3.) Regenerate individualism, used as such a test, 
 and not kept in constant and complete subordination 
 to the written word, and to strictly self-evident 
 truths, is an ignis fatiius in the domain of theology, 
 and has been proved to be such by the history of re- 
 ligious speculation, age after age, and recognized as 
 such in all the noblest periods of religious thought 
 and activity. 
 
 As scholars here well know, Dorner's principle of 
 making regenerate consciousness a final test of truth 
 was held by Schleiermacher. The latter, on account 
 of his teaching this principle, and in spite of the 
 value of many other parts of his work, is justly re- 
 garded by the soundest theologians in Scotland, Eng- 
 land, and America as one of the unsafe leaders of 
 Christian science. His system, however brilliant 
 in parts, has waned in authority in Germany itself 
 from its tendency to mysticism, obscurity, arbitrari- 
 ness, and individualistic error. The debate on these 
 points is a very old and thorough one in Germany. 
 The attempt to force Schleiermacher's principles in 
 Dorner's name upon circles well-informed in recent 
 church history, or in love with a reverent biblical 
 theology and clear ideas, is reactionary in a degree 
 as audacious as it is unscholarly and mischievous. 
 
 Some German theologians, following the principle 
 that we are not to believe of God what is revealed in 
 Scripture and Nature so much as what we think to 
 be Christ-like and most worthy of God, have be- 
 come champions of Universalism. To create beings 
 when it is foreseen they are to be lost forever is 
 not Christian, so these guides say, and, therefore, it 
 
336 APPENDIX. 
 
 must not be supposed that any being can so sin as 
 to be lost. Dorner has been interpreted as doubting 
 whether Omniscience in creating souls foresees the 
 free acts which may lead to their moral ruin. Pro- 
 fessor Smyth thinks that the continuance of the lost 
 in being is a difficulty in the vindication of God's 
 justice. It is very significant that liberalistic rajs- 
 ticism, for this is the true name of the system of 
 Dorner and Schleiermacher, on the points here in 
 discussion, agrees with liberalistic rationalism in de- 
 manding a religion more Christian than Christianity, 
 and more Christ-like than Christ. 
 
 It is an amazement to me that the Rev. Dr. New- 
 man Smyth, in his Introduction to an edition of 
 Dorner's eschatology, should say of a chapter of 
 Dorner's, in which he sets forth the principles I have 
 now stated, and which needs no condemnation other 
 than their statement that " he knows of no i^assage in 
 modern theological literatui'e so thoroughly satisfac- 
 tory and helpful.'" ^ Without indorsing Dorner at all 
 points, the Rev. Dr. Newman Smyth very unguard- 
 edly says : '•''lam ready to maintain that the princi- 
 ples ujjon which Dorner proceeds are clearly Chris- 
 tian.''' Professor Smyth, as I understand him, while 
 not accepting Dornerism " in the lump," does accept 
 these central principles of his system. As a teacher 
 of ecclesiastical history, he must know that Schleier- 
 macher and Dorner, great as they are in other re- 
 spects, have a reputation for w^eak and mischievous 
 teaching on these very points. As to the danger of 
 these utterly unscientific principles, the dispraise of 
 
 1 Introduction, p. 6. 
 
APPENDIX. 337 
 
 them and of Sclileiermacher and Dorner as defend- 
 ing them, is to be heard in nearly every high quarter 
 of Christian thought and aggressive evangelical ef- 
 fort. 
 
 The Rev. Dr. Newman Smyth, indeed, while in- 
 troducing Dorner 's eschatology to Americans, is 
 frank enough to say : *' It is but justice to Dorner to 
 state that this portion of his work hardly equals in 
 strength and positiveness of results some earlier por- 
 tion of his system." ^ The truth is, that Dorner's 
 eschatology, dispassionately judged by internal evi- 
 dence, is a crude and hasty portion of a great system, 
 too large for any one man to work out thoroughly. 
 It is a dead twig on a tree that has many noble 
 branches ; it is a wen on the face of Dorner's large 
 work. The attempt to cut off that dead twig and 
 ingraft it into the tree of American religious 
 thought, the effort to remove that wen from its 
 place and plant it in the fair face of New England 
 theology, is a procedure which only needs to be ex- 
 posed to be defeated. 
 
 Dorner holds that the only sin which can cause 
 the ruin of the soul is the rejection of the historic 
 Christ, as made known in the clearest manner in his 
 atoning love to the human soul, either in this life or 
 in the intermediate state. 
 
 The chief reasons for holding this is not that it is 
 anywhere distinctly stated in Scripture, but that it 
 is necessary to the exigencies of Dorner's system to 
 hold it. He does not think it would be Christian in 
 God to do less than this scheme of thought supposes 
 
 1 Introduction, p. 21. 
 22 
 
338 APPENDIX. 
 
 Him to do. The divine justice, as well as the divine 
 mercy, requires that no soul should be condemned 
 until in fullest light it has rejected the historic 
 Christ. 
 
 Dorner asserts, as of course he must, in harmony 
 with this scheme of thought, that no sin before 
 Christ can be decisive unbelief. " It does not, how- 
 ever, follow," he adds, '' that sin before Christ was 
 not in the proper sense sin; was not laden with 
 guilt and punishable . . . but from this ripeness for 
 eternal perdition cannot proceed." ^ 
 
 The fascination of this scheme of thought to many 
 minds which do not look beneath its surface is that 
 it is put forward in the name of what we must sup- 
 pose to be Christ-like in God, and in that of broad 
 and high ideas of the divine justice. All that is 
 included in Dorner's or Professor Smyth's broadest 
 definitions of the Christ-like, and of the divine jus- 
 tice, is included in the standard and scholarly systems 
 of theology in definitions of the various divine at- 
 tributes, and, of course, without the moral dangers 
 and intellectual absurdities inseparable from Dor- 
 ner's definition. 
 
 Dorner holds, and so must Professor Smyth, in 
 consistency with his hypothesis, that " free moral 
 personality can be fully developed out of the generic 
 state or race connection, and can be finally self-de- 
 termined in good or evil only through the actual 
 choice or rejection of the supreme ethical good," 
 that is, of the atoning love of the historic Christ, as 
 seen here or in the intermediate state. " Until free 
 1 Introduction, p. 20. 
 
APPENDIX. 339 
 
 self-determination is reached in view of the final 
 good ; until, in the approach of that supreme good, 
 the definitive crisis comes to the individual, human 
 character may indeed be sinful and worthy of pun- 
 ishment, but it cannot have reached its final form 
 and permanence." This astounding doctrine as to 
 the development of a free moral personality, and this 
 equally amazing assertion that no one before Christ, 
 or without hearing of Christ, can fix his cliaracter 
 permanently in evil, no matter how terrible or con- 
 firmed his wickedness may be, are obviously con- 
 trary, not only to the best established principles of 
 ethical, psychological, and even legal science, but to 
 the plainest inculcations of the Scriptures and com- 
 mon sense. 
 
 The supreme practical mischief of Dornerism is 
 the outcome of the positions of which the philosoph- 
 ical and exegetical untenability has now been ex- 
 posed. Dorner promises a continued probation be- 
 yond death, and so indirectly does Professor Smyth's 
 working hypothesis, not only to all who have in this 
 life never heard of the historic Christ, but " to all 
 who have heard of him only in a false, fragmentary, 
 or otherwise seriously imperfect way." This in- 
 cludes the larger part of Christendom itself.^ Such 
 a promise as this I do most solemnly and unquali- 
 fiedly pronounce atrociously frivolous, as well as 
 mischievous. No such promise as this, but exactly 
 its opposite, is contained in the gospels. It marks 
 
 1 See Professor Smyth's affirmative reply to my fourth qnostion of 
 February 19th, aud most especially pp. 11-21 of the Rev. Dr. Smyth's 
 Introduction. 
 
340 APPENDIX. 
 
 this portion of Dornerism not only as belonging to 
 the siren school of a false liberalism, but as nearly 
 equivalent in practical effect to Universalism, and 
 as really one of the hungriest whirlpools of fascinat- 
 ing and fatal heresy. 
 
 2. Ans2vers to Professor Smytlis questions : — 
 
 (1.) Is conscience the Redeemer? Is conscience 
 God ? No ; as the magnetic needle is not mag- 
 netism ; but it reveals God, as the needle reveals the 
 courses of the magnetic currents. 
 
 (2.) Does redemption mean the use of the atone- 
 ment? Redemption, in its active sense, is God's 
 act, not man's ; but, in its passive sense, it includes 
 man's free surrender of his soul to God as both Sav- 
 iour and Lord. God is ever ready to redeem all v^dio 
 yield to Him, and therefore, in its practical sense, 
 redemption is limited, on account of man's refusal 
 to repent. 
 
 (3.) What proof is there that Dorner's influ- 
 ence has paralyzed the preaching of German state 
 churches ? My assertion was not that Dorner alone, 
 as an individual, has made a large part of the preach- 
 ing of the German state churches spiritually bar- 
 ren ; but that the system of eschatological teaching 
 which he represents has had that result. I have not 
 affirmed that Dorner originated this mischief ; his 
 influence helps to keep it up. It ought to be well 
 known to every professor of ecclesiastical history 
 that Protestantism in Germany, so far as it is rep- 
 resented by its average churches and preaching, is 
 often spoken of by its friends as a failure. ^ 
 
 1 See British and Foreign Evangelical Review for 1882. 
 
APPENDIX. 341 
 
 Professor Smyth quotes a letter of Tholuck, writ- 
 ten to liim in 1876, as affirming that there has been 
 a great improvement in the sph'itiial condition of 
 Germany since the opening of the century. I gladly 
 admit this, especially as to the theological faculties 
 of the leading universities, in which, as I have re- 
 peatedly pointed out in public, there has been a great 
 reaction against unbelief. The improvement is not 
 so marked in the pulpits and congregations. But to 
 show that darkness has diminished is not to show 
 that day has come. Tliis same Professor Tholuck, 
 whom Professor Smyth cites to prove that the Ger- 
 man state churches are in a fairly good spiritual 
 condition, once said that if they were separated from 
 the state not a score of them, in his opinion, would 
 be capable of self-support. In 1871 and 1873, more 
 than twice or thrice 1 heard this same revered Ger- 
 man teacher lament with tears the spiritual ineffi- 
 ciency of the German churches, and I heard Christ- 
 lieb do this often in 1881. They by no means 
 ascribed the barrenness of the German churches 
 chiefly to their connection with the state. German 
 churches fail to insist with adequate emphasis on fehe 
 new birth, and on present immediate urgencies in 
 religion, such as Dorner's creed does not, and thor- 
 oughly evangelical creeds do, point out. *' Con- 
 verted and unconverted with us," said Professor 
 Tholuck, " are mixed pell-mell together ; we are all 
 members of the Church after confirmation, whether 
 Christian or not ; we have never learned what Jona- 
 than Edwards and Whitefield taught New England, 
 to make a public distinction in our churches between 
 
342 APPENDIX. 
 
 the regenerate and unregenerate. That distinction 
 is of more importance to American religious life than 
 all your other peculiarities of church management." 
 I have seen the empty state churches of Berlin, and 
 of many another German city ; in Halle, in 1871, I 
 looked in vain for a prayer-meeting or a Sunday- 
 school. Many of the state preachers go on from such 
 an eschatology as Dorner's into pure Restorationism. 
 I suppose Professor Smyth will not deny that Uni- 
 versalism paralyzes preaching. At this moment the 
 German state churches are missionary ground for the 
 Baptists, and the Methodists, and the Moravians. 
 
 (4.) What are the essentials for ordination? Ought 
 men who do not accept the teaching of New England 
 theology and the standards of Presbyterian, Metho- 
 dist, Baptist, Episcopalian, and Anglican churches, 
 in regard to eschatology, to be refused ministerial 
 standing in the Congregational body ? 
 
 I have no ecclesiastical position or influence, and 
 desire none. My personal vote in the cases men- 
 tioned by Professor Smyth would be governed by 
 the principles defended b^^ Professor Phelps in an 
 article in "' The Independent " of May 18th, and by 
 Professor Park, in an already celebrated address in 
 Boston, published in " The Congregationalist " of No- 
 vember 8th. These Andover professors need no 
 justification for their opinion on the points here in 
 question but their record. 
 
 3. Professor SmytKs obscure and confused propo- 
 sitions : — 
 
 (1.) Professor Smyth gives this definition of one 
 of the most fundamental terms in religious science. 
 
APPENDIX. 343 
 
 It will be remembered that the merits of a definition 
 are clearness, unambiguousness, and easy justifiable- 
 ness by established usage. It should contain no 
 metaphorical language, nor any as to the meaning of 
 which a debate is possible. " Divine justice," says 
 Professor Smyth, adopting the words of another, " is 
 the self-preserving honor of God, as the absolute, 
 ideal, and actualizing law and guard of all bestowal 
 of worth." What is bestowal of worth ? What is 
 the difference between an absolute, an ideal, and an 
 actualizing laAV ? What is a guard of a bestowal of 
 worth ? When I read this definition it reminded me 
 of the famous agnostic definition of matter given by 
 Professor Bain : " Matter is a doable-faced some- 
 what, physical on one side and spiritual on the 
 other." What is a side of matter ? What is a face? 
 What is a side of a double face ? What is a what ? 
 What is a somewhat ? What is a side of a double 
 face of a somewhat? Herbert Spencer's definition 
 of life came to my mind : " Life is a definite com- 
 bination of heterogeneous changes, both simultane- 
 ous and successive, in correspondence with external 
 coexistences and sequences." All these definitions 
 violate the first principles of clear and definite think- 
 ing, and seem to have been constructed to support 
 foregone conclusions. 
 
 (2.) Professor Smyth says that we may not be 
 able to construct a perfect Theodicy ; that is, he ad- 
 mits that we may not be able to construct a perfect 
 vindication of God in view of the natural and moral 
 evil in the universe. This is agnostic j)essimism in 
 philosophy, and is contrary to the whole resonance 
 
344 APPENDIX. 
 
 of the Holy Scriptures from their first notes to the 
 last. 
 
 (3.) Professor Smyth says that if any proposition 
 is " a possible truth, no man has a right to lay down 
 a dogma which excludes it." ''It is, at least, possi- 
 ble," he affirms, " that Peter believed that the gos- 
 pel was preached to dead persons," that is, to souls 
 in the intermediate state, "that they might live ac- 
 cording to God in the spirit." Therefore, no man 
 has a right to lay down the dogma that probation 
 ends with this life. Here is a most grave miscon- 
 ception of the whole nature of moral reasoning. It 
 is, at least, possible that to-morrow the sun will not 
 rise, nor the earth be habitable by man ; but I have 
 a right to believe that it will rise, and to take it for 
 granted that we shall have our usual tasks to per- 
 form to-morrow. It is possible that Queen Victoria 
 is not living at this moment, therefore her official 
 representatives in various parts of the world have no 
 right to speak in her name. On all such reasoning 
 as this, men of affairs, as well as scholars, look with 
 amazement. It is, at least, possible that Peter did 
 not teach that the gospel was preached to spirits in 
 the intermediate state, and, therefore, no man has a 
 right to lay down a dogma assuming that he did 
 teach this — so we might affirm on Professor Smyth's 
 principles. The truth tliat moral reasoning consists 
 of a balance of probabilities, and that the small 
 straw of one parenthetical passage of obscure and 
 most doubtful interpretation cannot be used to check 
 the flow of the central current of biblical teaching, 
 and, especially, of our Lord's own constant calcula- 
 
APPENDIX. 845 
 
 tions in eschatology, seems to have escaped entirely 
 from Professor Smyth's attention. 
 
 Grant the canonical authority of IT. Peter, and 
 Professor Smyth does not attempt to deny it, and 
 in any court of law Peter's controverted phrases in 
 his First Epistle would be interpreted by his second. 
 It is a supreme rule of exegetical science, that one 
 passage of the Bible is not allowed to resist its main 
 drift, and that the plain is not to be explained by 
 the obscure. 
 
 4. His hazardous or heretical propositions : — 
 
 These are all contained in what he adopts from 
 Dornerism. He holds as the best working hypothe- 
 sis that not merely infants, idiots, lunatics, and some 
 heathen, but all men who have not heard of the his- 
 toric Christ in this life, or who have only heard of 
 Plim in a false, fragmentary, or otherwise seriously 
 imperfect manner, will have a continued probation 
 in the intermediate state. He teaches that the or- 
 thodox view, which for ages in evangelical standard 
 creeds has limited probation to this life, is " extra- 
 Scriptural," and a "provincialism" and "a mori- 
 bund, perishing, and transient formula." 
 
 Professor Smyth's propositions imply that the 
 heathen have not a fair chance without a knowledge 
 of the atonement. He teaches that all who see 
 Christ as Judge will previously, either here or here- 
 after, have a " knowledge " of Him as Redeemer. 
 But Paul teaches that those who have not the law, 
 that is, no knowledge of the historic Christ, shall 
 be judged without that law " in the day when God 
 shall judge the secrets of men by Jesus Christ." 
 
846 APPENDIX. 
 
 The Holy Scripture so magnifies conscience, and the 
 light that lighteth every man that cometh into the 
 world, that it teaches that the heathen themselves 
 are without excuse. Professor Smyth so underrates 
 conscience, and the moral law revealed to all men 
 through Nature and experience, that he does not 
 regard the heathen, who are outside of Christendom 
 or within it, and have no knowledge of the historic 
 Christ, as without excuse. The heathen at home 
 are often as bad as the heathen abroad. So great is 
 conscience, so unescapable and fair is man's proba- 
 tion under the moral law alone, that the apostle 
 teaches that some who have sinned without a knowl- 
 edge of the written law shall be condemned without 
 that law. So does Professor Smyth overlook con- 
 science, and the ineffable majesty of the Divine 
 Word which it reveals to every responsible human 
 being, that he teaches, in contradiction not only to 
 Scripture, but to all sound axioms of ethical science, 
 that no man can be condemned at the Judgment 
 Day for any sin which he committed without a knowl- 
 edge of Christ as Redeemer. 
 
 5. His evasions : — 
 
 It will be noticed that I have answered all Pro- 
 fessor Smyth's inquiries. Seven definite questions 
 of mine, fairly suggested by his thirty-one questions, 
 to which I have replied, he rules out and refuses to 
 answer. There is no reply to them in the document 
 to which he refers as written by himself and his 
 colleagues. The inquiries he rejects are precisely 
 those on which I was the most anxious to obtain his 
 opinions, and on which, to all appearance, he could 
 
APPENDIX. 347 
 
 not speak frankly, without serious logical embarrass- 
 ment. 
 
 6. His self-contradictions : — 
 
 Professor Smyth is in a chair of a theological in- 
 stitution established to maintain precisely the oppo- 
 site opinions to those represented by his working 
 hypothesis in eschatology. His hypothesis, although 
 only an hypothesis, prevents his teaching the doc- 
 trines of the Andover Seminary creed on these vital 
 points. It is a rule of the Andover Seminary that 
 every professor shall signify his solemn assent to the 
 Seminary creed every five years. Nothing that Pro- 
 fessor Smyth or any one else has published explains 
 this self-contradiction in a matter of the gravest 
 practical moment. 
 
 7. Four final questions : — 
 
 As a means of directing attention, not to personal 
 issues of this discussion, but to the large matter of 
 creed subscription in its widest and most serious re- 
 lations to the health and honor of the churches, I 
 put four final questions. As Professor Smyth fails 
 to answer nearly half of my inquiries, I put these to 
 the friends of Andover, and especially to its gradu- 
 ates, of whom it is my fortune to be one, and also 
 to the friends of evangelical Christianity at large. 
 The opinion of the honored trustees and visitors of 
 Andover on these points the public would receive 
 with the most careful consideration : — 
 
 (1.) How do they show that a working hypothesis, 
 such as Professor Smyth holds, does not prevent his 
 teaching the propositions of the Andover Seminary 
 creed in relation to eschatology ? 
 
348 APPENDIX. 
 
 (2.) How do tliey convince themselves that he 
 who holds this working hypothesis, and calls the or- 
 thodox view as to the limitation of probation to this 
 life a moribund, perishing, and transient theory, is 
 both intelHgent and honest in his acceptance of that 
 creed ? 
 
 (3.) How do they show that in allowing such 
 views to be taught at Andover as are the opposite of 
 those which the Andover creed was intended to sub- 
 serve, there is not something like a breach of trust 
 and a perversion of funds ? 
 
 (4.) What would probably be the opinion of the 
 Sujireme Court of Massachusetts on this matter as a 
 question of law and common equity ? 
 
APPENDIX V. 
 
 A NIGHT ON THE ACROPOLIS ; OR, ART AND HIS- 
 TORY AT ATHENS. 
 
 A LECTUKE DELIVERED IN BOSTON, NEW YORK, 
 ANDOVER, AND IN VARIOUS COLLEGE TOWNS. 
 
 I. 
 
 On the night when Plato became the pupil of Soc- 
 rates, the latter, according to Pausanias, dreamed 
 that a white swan, rising from the altar of Eros, flew 
 into his bosom, and thence ascended to heaven with 
 a song which delighted both gods and men. 
 
 Demosthenes, in reply to his enemies, once boasted 
 that there were days when Athens had but one 
 voice within her walls ; and the stranger, entering 
 the gates and startled by the silence, was told that 
 Demosthenes was speaking in the assembly of the 
 people. 
 
 Were Plato, Socrates, and Demosthenes the only 
 forms visible from the Acropolis, that eminence 
 would be the loftiest outlook on the globe over hu- 
 man intellectual history. At the west summit of 
 the Parthenon there is a point from which are visi- 
 ble, by once turning the head, the groves of Plato's 
 
350 APPENDIX. 
 
 Academy, the daily haunts of Socrates, the Pnyx of 
 Demosthenes, the grounds of the Lyceum of Aristotle, 
 the Mars Hill of Paul, the Propylea of Phidias and 
 Pericles, the Erechtheum, the Tower of the Winds, 
 the Panathenaic Stadium, the Olympieum, the the- 
 atre of ^schylus, Sophocles, and Eurij^ides, the Tem- 
 ple of Theseus, the pass of Daphne, the sacred road 
 to Eleusis, the heights of Acro-Corinthus, Cytherus, 
 Parnes, Pentelicus, and Hymettus, the plains of the 
 Cephissus and the Ilissus, the harbors of Phalerum 
 and the Pirseus, the islands jEgina, Psyttalea, and 
 Salamis, the mountain slope once the seat of Xerxes, 
 the Phyle pass of Thrasybulus, the path to the Mar- 
 athon of Miltiades, the Salamis straits of Aristides 
 and Themistocles. I confess that I rarely occupied 
 this outlook long without falling into a trance. 
 
 n. 
 
 One day, having spent hours on the Acropolis, I 
 sat in the Parthenon, after sunset, looking on the 
 jagged ridges of the gnarled, scorched islands, the 
 purple seas, the gray, dusky olive groves, the faint 
 blue, lilac Corinthian and Argolian mountains, and 
 on the russet not yet wholly faded from the crystal- 
 line, palpitating silver of the Greek West. Even 
 the brown slope of the semicircle of the Pnyx, on 
 which the audiences of Demosthenes and Pericles as- 
 sembled, took irradiation from the glowing sky, which 
 transfigured by the softness of its reflected light the 
 roseate white stateliness of the marbles of the Acrop- 
 olis. The heights of Parnes, the matchlessly graceful 
 outlines of Pentelicus, the ridges of thirsty Hymet- 
 
APPENDIX. 351 
 
 tus, tlie grandeur of lofty Cytlierus gazed on tlie 
 rustling Ilissus and Cephissus groves, the city, the 
 Parthenon, and the sea. The majestic ruins were 
 silent about me. The gates of the summit of the 
 Acropolis were shut. I had taken pains to be com- 
 pletely alone. My intention was to pass a whole 
 night with the Parthenon, walking on the Acropolis 
 by moonlight, and beholding there the rising of the 
 sun. I am to attempt now not argument, but de- 
 scription ; and this not from memory, but almost 
 exclusively from notes written in Greece in presence 
 of the objects named ; nor is the topic all Greece, but 
 Art and History at Athens, or a night on the Acrop- 
 olis. Distant soft noises of children at play came 
 up from the city ; rumble of wheels, and occasionally 
 strains of music. Suddenly in the gathering dark- 
 ness and increasing loneliness, I heard the sharp 
 shrill cry of a screech-owl, several times repeated 
 — Minerva's bird in Minerva's temple. 
 
 I looked long on Salamis through the ruddy light. 
 There rose transfigured in memory the day when 
 Leonidas and his Spartan heroes lay dead in the 
 pass of Thermopylae, and the women and children of 
 burnt Athens, this Acropolis itself sending up flame, 
 assembled on the island to look down from the one 
 side, as Xerxes and his innumerable host did from 
 under Mt. ^galeos on the other, upon the narrow 
 strait in which the 378 Greek triremes conquered the 
 1,000 Asiatic. There the deluge of an inferior but 
 haughty civilization, cast thunderous and turbid upon 
 Europe, was turned back by a solitary people, who 
 seemed to have gone beyond the jaws and to have 
 descended into the very throat of ruin. 
 
352 APPENDIX. 
 
 Before the battles of Maratlion and Salamis, Asia 
 predominated in the world's affairs. Since those con- 
 tests, she has always had a second rank. This steel 
 gray narrow sheet of murmurous salt-water has been 
 thus visibly touched in human history by that finger 
 at whose contact the hills melt and the mountains 
 smoke ; and, therefore, even after 2,300 years, the 
 waves flash here, between the bleak rocky shores, 
 with a light better than that of the sun. Greek civil- 
 ization, on that great day when the women on Sala- 
 mis, according to the prophecy, boiled their meat 
 with broken oars, was in process of preservation for 
 you and for me ; and among the corpses which shut 
 the moonlight from the depths of this clear water on 
 the night after the battle, the plans of Providence 
 for the education of Rome, of London, of Paris, and 
 of Boston were advancing. 
 
 ^schylus fought in the triremes at Salamis. 
 Sophocles, a mere boy, danced at the festival held on 
 the island in honor of the victory. Euripides was 
 born there. Demosthenes, exiled to the island, used 
 to walk down to the shore at sunset to look toward 
 the Pnyx, the Acropolis, and the Parthenon. From 
 the place where he stood, I have counted with a field 
 glass the pillars of the Parthenon, eight miles away. 
 Except for ^gina, twelve miles to the south of Sala- 
 mis, I could have seen the island of Calauria, where 
 Demosthenes passed from the world, as Aristotle, on 
 Euboea, out of sight beyond the blue cone of Penteli- 
 cus, ceased to breathe. Aristotle and Demosthenes 
 died October 14, B. c. 322. It was my experience 
 even in Athens that this remarkable date seemed to 
 close Greek history. 
 
APPENDIX. 853 
 
 As I looked from my seat in the Parthenon toward 
 Salamis, a light, the first of the evening, flashed out 
 on the left of the small, conical, rocky hill yet called 
 Xerxes' seat. It shone from the light-house on the 
 little gray island of Psyttalea, where Aristides, in the 
 battle of Salamis, exhibited in a land contest a brav- 
 ery and an intellectual skill not unlike that shown by 
 Themistocles on the sea. 
 
 Over the five miles of the line of the ancient, long 
 walls, connecting Athens with the Pirseus, roared 
 and flashed martially a railway train, passing to and 
 fro every hour through the fenceless and hedgeless 
 vineyards, the scattered olives, and wild flowers, red, 
 beautiful, and abundant enough to have been nour- 
 ished each by a drop of the old Greek blood shed so 
 often on this Athenian plain. The small, graceful, 
 swift fishing boats with white triangular sails ; the 
 numerous fleet, and compact, animated streets of the 
 Pirseus ; this imperial movement of the trains across 
 ground so imperial in history, give life to the else sol- 
 itary straits. 
 
 The island of Salamis, a mile from the Attic shore, 
 is only ten miles long by two or three broad. It is 
 as a whole a treeless pasture, although there are 
 thinly chistered olives and figs on its three or four 
 flat quarters and a few stunted Aleppo pines in the 
 thirsty ravines of its fifteen or twenty mountain 
 spikes and bosses. Toothed Salamis I call it, as I 
 look on its sharp limestone ridges from Athens. Mur- 
 murous Salamis one might call it, on the island itself, 
 listening either to the green and purple waves ; to 
 the bees in the odorous, abundant wild thyme ; or to 
 
 •23 
 
354: APPENDIX. 
 
 tlie voices of the historical multitude of souls that fill 
 the spiritual air. 
 
 m. 
 
 There were yet two hours before the moon was 
 to rise above Hym.ettus. A characteristically Greek 
 clearness was in the night. A bat flew between the 
 columns. The sharp tones of the petulant kestrels, 
 birds resembling small hawks and which hang above 
 the Parthenon by day in summer, were silent. The 
 stroke of a mellow bell came from the distance. I 
 heard the owl again, not far away. The strong sea 
 breeze little by little grew wholly still. The subtle 
 influence of loneliness, of twilight, and of the tran- 
 scendently great memories, began to act on the im- 
 agination. The air was fuller of historic presences 
 than it had lately been of sunbeams. 
 
 Looking up between the massive whiteness of the 
 columns of the Parthenon, I saw the large and small 
 stars coming forth in the infinite depths of the un- 
 lighted Greek sky. Instantly Salamis and even the 
 Acropolis were forgotten as a sentence of Euripides 
 passed through my thoughts : — 
 
 " Seest thou the abyss of sky that hangs above thee, 
 And clasps the earth around in moist embrace, 
 This to be Jove believe, this deem thou God." 
 
 So Newton taught, of course with variations. So too, 
 with unimportant changes, teaches the subtlest mod- 
 ern inquiry. Space and Time, themselves, like noth- 
 ing created, omnipresent, infinite, eternal, necessarily 
 existent, are perhaps only modes of manifestation of 
 Omnipresence and Self - existence. Not the ocean, 
 
APPENDIX. 355 
 
 therefore, not the sun, no galaxy of stars, is the sub- 
 limest natural object, but rather the literally infinite 
 depth of Space, unfathomable by thought, and per- 
 haps but a robe of an Omnipresence uncomprehended, 
 unapprehended, and best spoken of by the silence, 
 and the conscientious daily deeds, of ineffable awe. 
 I lay down in the west portico, looking up between 
 the roofless shafts and capitals, and for an hour 
 hardly remembered that I was in Greece, and yet 
 perhaps was never more truly there. 
 
 Euripides, at one angle of this Acropolis in the 
 theatre, and Paul at another angle on Mars Hill, 
 were on one point hardly farther removed from each 
 other in their teaching than were the spots where 
 they taught. 
 
 The truth that God dwelleth not in temples made 
 with hands seemed to sound from the familiar, un- 
 comprehended constellations, as well as from the his- 
 toric presences not wholly invisible in the starlight 
 on Mars Hill. 
 
 What a speech was that of Saul of Tarsus, when, in 
 presence of this transfigured Parthenon, of the three 
 statues of the three Minervas on the Acropolis, of 
 the far-flashing marbles of the Propylea, of the route 
 of the Panathenaic procession which ended at the 
 temple of Minerva, of the Agora and North and South 
 city of Athens crowded with statues of deities, of the 
 Pnyx where prayer to gods preceded every popular 
 assembly, and votive tablets to Jupiter Hypsistos 
 clothed the else naked rock, of the cave of the Furies, 
 of statues of Hermes, Earth, and Pan almost within 
 touch, and of an audience educated by immemorial 
 
8ob APPENDIX. 
 
 ^s^orship of entempled gods, lie proclaimed, looking 
 on these mountains, these islands, this sky, and this 
 sea, that God, who made heaven and earth, dwelleth 
 not in temples made with hands ! In a sea of tem- 
 ples, its waves toppling with mortal threats above 
 his head, a solitary swimmer, a stranger, a Jew, 
 clings to the assertion that God dwelleth not in tem- 
 ples ; and that assertion, after 1,800 years, rides out 
 the hurricane. 
 
 Even upon the Academy among the Cephissus 
 olives with Plato's grave near it, or upon the Lyceum 
 on the Ilissus where Aristotle founded an intellectual 
 kingdom, no such historic dignity has been conferred 
 as upon the gnarled rock of Mars Hill. It is much 
 to say of any object that it is large and lofty enough 
 to be seen across the vaporous horizons of nineteen 
 centuries by the masses of only ordinarily educated 
 men. Such an object, however, is this reddish gray 
 limestone ridge of the Areopagus, while Pnyx and 
 Propylea, Acropolis, and even the Parthenon, have 
 long ago ceased to be commandingly visible to the 
 many, through the dim mists of the far skies. 
 
 Sixteen steps, each six feet and a half long, are 
 cut in the south east face of the rock of Mars Hill, 
 which projects from the northwest corner of the 
 Acropolis, only a narrow interval dividing it from the 
 Propylea stairs. It is about ten rods long at the top, 
 and is scarred on its west slopes with many ancient, 
 square cuttings in the rock for the basements of the 
 otherwise traceless, but once numerous, Athenian 
 houses. Its elevation is not over eighty or ninety 
 feet ; its breadth varies from one hundred to three 
 
APPENDIX. 357 
 
 hundred and fifty. Its length lies nearly east and 
 west, and the seat of the Areopagus was at the east, 
 which was considerably the higher end. Two quad- 
 rangular shallow spaces, each about twenty-five feet 
 long and ten wide, the upper one nearly four feet the 
 higher in its level, are smoothed in the rock at the 
 summit of the ridge, and receive the stairs up which 
 probably Paul walked from the central public square 
 just below, and in which his discussions had begun. 
 Salamis, Cytherus, Pa.rnes, Pentelicus, a part of Hy- 
 mettus, of the Parthenon, and of the sea, were in 
 view. In a strong favoring wind an arrow could be 
 shot from Mars Hill to the Bema in the Pnyx where 
 Demosthenes stood, or into the prison in which Soc- 
 rates is thought to have drunk the hemlock, or against 
 the shield of Minerva as she once watched colossal 
 above the Acropolis. 
 
 IV. 
 
 I rose at last and walked to and fro in the Cella in 
 front of the temple, and took a seat in the east por- 
 tico, watching the now visibly upstretching aurora 
 of the light yet beneath the verdureless upper ridge 
 of Hymettus. I was once on the limestone rubble 
 and among the heavily odorous wild thyme of the 
 lower slope of Hymettus as the sun went down, and 
 heard the hum of the bees, which make the honey 
 celebrated in poetry now for twenty centuries, grow 
 still, as the sea-breeze and the daylight died away to- 
 gether. 
 
 A bugle sounded now at intervals from the cit}^ ; 
 while occasionally one Greek male voice, more im- 
 
358 APPENDIX. 
 
 pressive than the instrument, sang in a house not far 
 from the base of the Acropolis. 
 
 I gazed long from the Parthenon on the growing 
 illumination of the east, and thought of the invisible 
 Marathon plain, twenty -two miles away to the north- 
 east be3'ond Pentelicus, on whose solitary, breathless 
 upper marble ravines the ghostly light had already 
 risen. In the lonelineiss and majesty of the outlook, 
 it was natural to remember the Greek devout belief, 
 two hundred years after the battle of Marathon, that 
 at midnight there were to be heard on the plain 
 sounds of horses with spears in their breasts and the 
 confused noise of contending men of arms. 
 
 The Marathon plain is a crescent, one mile deep 
 and six miles in length, stretching along a crescent 
 bay. The tips of the horned plain are marsh. Seen 
 from the triremes of the Asiatics as they approached 
 the east side, the flat space looked broad enough for 
 a battle line six miles long. Once on the spot, the 
 invaders found a great marsh under the greenness of 
 the tall rushes north of them, and a small marsh 
 shut in by the flaming oleanders, agnus vitse, prickly 
 hedges of rock-rose, and stunted pines to the south, 
 so that there was only room enough for a two miles 
 line. 
 
 Ten thousand Athenians and Plateaus lay at the 
 edge of the low, and now thinly wooded, gray and 
 green, furzy limestone mountains, which rise a mile 
 and a half and two miles from the sea. Fifty, sixty, 
 or, as some think, an hundred thousand Asiatics, took 
 position on the sandy, giassy, and now partly culti- 
 vated plain, their ships on the smooth beach, or at 
 
APPENDIX. 359 
 
 anchor in the green and purple of the sea toward 
 Euboea. 
 
 Nine days the ten thousand looked at the sixty- 
 thousand. Five Athenian generals advised battle ; 
 five dissuaded from an engagement ; but the famous 
 casting vote of Callimachus — our cause at stake — 
 gave Miltiades on the tenth day opportunity to exe- 
 cute his daring plan of supplying the deficiency of 
 his numbers by the momentum of a swift onset. 
 
 The ground over which the two miles front of the 
 Greek line approached on a run the bowmen of the 
 enemy in order to avoid the second, or at latest the 
 third or fourth discharge of arrows, is nearly level. 
 It is often represented as a slope by historians who 
 have not visited the spot. When I sat at the sum- 
 mit of the mound raised over the one hundred and 
 ninety -two of the Greek slain, a monument now 
 only thirty-five feet high, and, as I found by meas- 
 urement at the base, one hundred and sixty-six paces 
 in circumference, the brown and green sods where 
 that famous quickstep, the beginning of the indepen- 
 dence of Europe, first shook the rough grass, were 
 not above the level of my eyes. The course over 
 which the ten thousand charged an enemy until then 
 never conquered, and outnumbering the Greeks six 
 to one, descends only about thirty-five feet in half a 
 mile. 
 
 The left of the Asiatics was soon plunged into the 
 small, south marsh, and the right into the great, 
 north, reedy slough. But the thin centre of the 
 Athenian line receded somewhat near this mound, 
 until the victorious Greek wings closed upon the 
 flanks of the Persian centre. 
 
360 APPENDIX. 
 
 The north wmd which moaned over the sometimes 
 bare sand, the scanty, brown, dry grass, and the scat- 
 tered thorny bushes at the flattened top of the easy 
 slopes of this mound, now more than 2,300 years old, 
 and the most venerable battle memorial in the world, 
 seemed to ring, when I sat there, with the twang 
 of the bowstrings and the rustling of the smiting 
 shields and breaking spears which drove Asia out of 
 Europe ; while on the white, sounding, pebbly shore, 
 a half mile distant, to which the host of the Medes 
 was forced back, one could with small effort yet 
 see, among the flaming oleanders, the glance of the 
 hatchet which cut off the hand of the Athenian who 
 attempted to capture an eighth ship after seven had 
 been taken. 
 
 But, more distinctly than any other historic vision, 
 could be descried that burnished shield held aloft on 
 one of the gray spiked summits toward Athens, as an 
 invitation to the Asiatic fleet to sail around Cape 
 Sunium and attack the defenceless city. An Ameri- 
 can on the battle-field of Marathon, if he understands 
 what secession was in his own country, ought of all 
 men to be the quickest to notice this traitorous sig- 
 nal of the Athenian friends of the Mede, in their ex- 
 hibition of that spirit of secession and division which 
 finally ruined Greece. 
 
 The swift march of the victorious Greek army 
 back to Athens on the day of the battle saved the 
 city from the fleet, and was the first act in the yet 
 unrolling history of unsubjugated Europe. When, 
 with five mounted soldiers and five on foot, as a 
 guard against the lately murderous Turkish brigands, 
 
APPENDIX. 361 
 
 I rode over the twenty-two miles of rougli ground, 
 mountain spurs, and sand}^ plain covered with brown 
 grass, arbutus, dwarf-pine, agnus vitse, rock-rose, and 
 odorous thyme, througli which that march of wearied 
 but invincible free citizens of what then was the 
 only free city on the earth took its anxious course, 
 every inch of the way flashed with a light of history 
 not too brightl^r symbolized by the cool Greek morn- 
 ing, with its floods of solar fire on land and sea. 
 
 At this point of my thoughts, the moon began to 
 rise upon Athens. Suddenly there appeared above 
 gray Hymettus the upper edge of the same disc 
 which Plato, Aristotle, Demosthenes, and Pericles 
 saw cutting this same mountain line. As seen from 
 my position, the palpitant, silvei* and yellow globe 
 came up between the two south columns of the east 
 front of the Parthenon. I was alone with the nearly 
 level, soft, but full radiance poured upon the most 
 famous marbles of all time. 
 
 I had studied the Parthenon by the light of morn- 
 ing, in the almost torrid blaze of the Greek summer 
 noons, and at twilight, I now found, as I had ex- 
 pected, that I had not seen its greatest glory, and 
 that the Parthenon puts forth its chief enchantment 
 only at midnight, in solitude, and by the moon. 
 
 Certainly its symmetry and strength balanced 
 each other now as perfectly as ever ; the proportions 
 given to the marbles continued to move me, as they 
 always had done, much as does the harmony given 
 to sound in a great anthem. 
 
362 APPENDIX. 
 
 But now, as never by day, the ravages of time 
 were concealed ; a new aerialness and spirituality 
 born of the new light, and a new solemnity born of 
 the new hour, clothed the marbles with additional 
 beauty and grace, until the temple seemed, not celes- 
 tial indeed, but worthy to have been made by the 
 best of the Greek gods in their happiest hours. 
 
 I walked slowly among the 32 columns remaining 
 erect out of the original 46, and along the 228 feet 
 of the length and the 101 of the breadth, and around 
 the entire ruin ; and finally stood at a distance from 
 the southeast corner with my back to the moon, and 
 looking upon the whole, restoring in thought the 92 
 figures of the metopes, the triglyphs, the marble rain- 
 drops; the subdued delicate coloring on the stars un- 
 der the roof and still visible on some of the traceries 
 of the mouldings; the 34;^ feet of height and 6^ of 
 diameter of each column ; the shields and wreaths 
 of victory on their yet traceable places among the 
 weather stains of the east front; the 525 feet of the 
 Panathenaic frieze, the great statue of Minerva in 
 the Cella, the matchless Phidian groups of the birth 
 of Minerva from the head of Jove to the east, and of 
 the contest of Minerva with Neptune for the posses- 
 sion of Attica to the west pediment; the crowded 
 sculptures to the whole open ground of the summit 
 of the Acropolis, the Greeks and foreigners of the 
 Periclean age to the walls behind the columns. As- 
 suredly the Parthenon in solitude, at midnight, and 
 by the moon was the most beautiful human work I 
 ever beheld. The Doric stands by sunlight, but 
 floats by moonlight. 
 
APPENDIX. 363 
 
 What Plato wrote over tlie door of his house ought 
 to be written over the Portico of the Parthenon : 
 Let no one enter here who does not understand ge- 
 ometry. 
 
 It is amazing that the delicate optical corrections 
 applied to the architecture of the Parthenon were 
 never discovered in modern times until 1837. My 
 first act on my first visit to the Parthenon was to 
 place my opera-glass, stretched to a height of seven 
 inches, at one end of the upper step of the east front, 
 and to look toward it with the eye at a level with 
 the surface of the step 101 feet distant at the other 
 end. I could not see the glass, because the appar- 
 ently level floor is not a straight line, but a delicate 
 curve rising some eight inches in the middle. I no- 
 ticed repeatedly the same curvature on studying the 
 upper step of the west front. There is not a straight 
 line in the Parthenon. The finer sense of beauty 
 possessed by the Greeks led them to perceive, as 
 modern architects until fifty years ago had hardly 
 done, that when inclined and horizontal lines of con- 
 siderable length are closely contrasted with each 
 other, as they are in the floor and the columns, and 
 especially in the base and slope of the triangle of the 
 gable edges of the Parthenon, they look curved if 
 made perfectly straight, and appear straight if they 
 are delicately curved. Accordingly the line of the 
 base of the gable and of the top of the steps is slightly 
 convex ; all the outer pillars lean a little inward ; the 
 columns would meet at a great height above the Par- 
 thenon, if indefinitely prolonged ; the outer edges of 
 all the flutings are convex curves, as I saw again and 
 
364 APPENDIX. 
 
 again by looking along the edge of a fluting from the 
 base ; and yet every one of these lines at a distance 
 appears straight. 
 
 It will be found that a long straight line always 
 appears bent when a long curved line is drawn 
 near it. 
 
 The tangent to a large circle seems to be bent 
 away from the curvature of the circle. The chord 
 of a circle appears distorted by the arc. In the tri- 
 angle of the pediment of a Greek temple, the long 
 sloping line of the roof, and the long horizontal line 
 of the base, have nearly the same relation to each 
 other as the arc of a circle and its chord. 
 
 The Medelaine, at Paris, sometimes superficially 
 said to be constructed on the plan of the Parthenon, 
 is built with straight lines, and every one of its longer 
 dimensions appears slightly distorted, according to 
 this law. I have looked across the steps of the front 
 and found them perfectly level ; but the steps at a 
 distance appear as if sunken six or eight inches at 
 the centre. The lower line of the gable of the Mad- 
 eleine is horizontal, but appears concave, as it would 
 not do if it had been made slightly convex. 
 
 A young English architect, Pennethorne, shutting 
 himself up in the Parthenon week after week, in 
 1837, discovered the subtle laws of its structure. 
 German architects noticed them the next year. The 
 elaborate work of Penrose on Athenian architecture 
 has now described them with mathematical accuracy. 
 A most important passage of Vitruvius, once poorly 
 understood, is at last unlocked. It unlocks the Par- 
 thenon. " The stylobate," says this military engi- 
 
APPENDIX. 365 
 
 neer of Julius Csesar, " ought not to be constructed 
 upon the horizontal level, but should rise gradually 
 from the ends toAvard the centre, so as to leave there 
 a small addition. The inconvenience which might 
 arise from a stylobate thus constructed may be ob- 
 viated by means of unequal scamilli. If the line of 
 the stylobate were perfectly horizontal, it would ap- 
 pear like the bed of a channel. In placing the capi- 
 tals upon the shafts of the columns, they are not to 
 be arranged so that the abaci may be in the same 
 horizontal level, but must follow the direction of the 
 upper members of the epistylium, which will deviate 
 from the straight line drawn from the extreme parts 
 in proportion to the addition given to the centre of 
 the stylobate." " The columns at the angles, as well 
 as those which are intended to be placed in the 
 fianks, should have their axes inclined so that the 
 faces next the walls of the Cella may become perpen- 
 dicular to the stylobate." 
 
 I was never weary of studying these optical cor- 
 rections and refinements, unrecognized for centuries 
 in both the theory and practice of the grosser mod- 
 ern mind, although here articulately described by 
 Vitruvius, and displayed everywhere in the Parthe- 
 non as a part of the artistic requirements of the 
 more refined instinct of the ancient Greek mind, the 
 subtlety and delicacy of which they exhibit to the 
 humiliation of this latest century, and as almost 
 nothing else does, outside the severest analyses of 
 Aristotle, the most ingenious of the dialogues of 
 Plato, and the best orations of Demosthenes. 
 
366 APPENDIX. 
 
 VI. 
 
 I was yet to see tlie illumination of the Parthenon 
 at midnight, by the high and the westering moon, 
 by morning twilight, and by sunrise. While wait- 
 ing for these scenes, I found not an object in the 
 great outlook that did not draw nearer by night than 
 by day. Lycabettus, Hymettus, Pentelicus, Parnes, 
 Salamis, ^gina, the pass of Daphne, the groves of 
 the Cephissus and Ilissus, the slopes of the Museum 
 Hill and of the Pnyx, the theatre, the pillars of the 
 Temple of Jupiter, could be read better than ob- 
 scurely in the mild light ; but the history of all these 
 sounded in the now hushed air more audibly than 
 ever at noon. Nor did the newest Athens itself fail 
 to send its keen breath to the heights of the Par- 
 thenon. 
 
 I leaned over the parapet of the Acropolis, on the 
 side toward the modern city, and looked in vain for 
 the print of that Venetian leprous sandal and that 
 Turkish hoof which for six hundred years trod Greece 
 into the slime. In the long bondage to the barba- 
 rian, the Hellenic spirit was weakened, but not bro- 
 ken. The Greek, with his fine texture, loathes the 
 stolid, opaque greasiness of the Turkish, polygamistic 
 temperament. Intermarriages between the races 
 were very few. In spite of the theory of Fallmerayer, 
 — whose name, as an authority for the assertion that 
 the Greek race is extinct, puts any scholar of Athens 
 into a rage, — it must be said that the modern Greek 
 blood is more than half Hellenic. Only the Hel- 
 lenic blood explains Hellenic countenances, yet easily 
 
APPENDIX. 367 
 
 found ; tlie Hellenic language, yet wonderfully un- 
 corrupt ; and the Hellenic spirit, omnipresent in lib- 
 erated Greece. 
 
 Forty years ago not a book could be bought at 
 Athens. To-day one in eighteen of the whole popu- 
 lation of Greece is in school. Fifty years of inde- 
 pendence, and the Hellenic spirit has doubled the 
 population of Greece, increased her revenues five 
 hundred per cent., extended telegraphic communica- 
 tion over the kingdom, enlarged the fleet from 440 
 to 5,000 vessels, opened eight ports, founded eleven 
 new cities, restored forty ruined towns, changed 
 Athens from a hamlet of hovels to a city of 60,000 
 inhabitants, and planted there a royal palace, a Leg- 
 islative Chamber, six type foundries, fort}^ printing 
 establishments, twenty newspapers, an astronomical 
 observatory, and a university, with fifty professors 
 and twelve hundred students. King Otho's German 
 court, wlien he came from Nauplia to Athens in 
 1835, lived at first in a shed that kept out neither 
 the rain nor the north wind. On Constitution Place, 
 in Athens, in 1843, the Hellenic spirit, without vio- 
 lence, and by the display of force for but a few 
 hours, substituted for personal power in Greece a 
 constitutional government as free as that of Eng- 
 land. George Finlay, the historian of the Greek 
 Revolution, and who fought in it, affirms that, even 
 before that event, degraded as the people were po- 
 litically, a larger proportion could read and write 
 than among any other Christian race in Europe. 
 Undoubtedly long bondage, acting on the native 
 adroitness of the race, taught the Greeks disingen- 
 
368 APPENDIX. 
 
 iiousness, — the old blood j)roduced an Alcibiades as 
 well as a Socrates, a Cleon as well as a Pliocion ; 
 there was in it, as in American veins to-day, a ten- 
 dency to social, commercial, and political sharp-deal- 
 ing. But, after fifty years of independence, the Hel- 
 lenic spirit devotes a larger percentage of public rev- 
 enue to purposes of instruction than France, Italy, 
 England, Germany, or even the United States. Mod- 
 ern Greece, fifty years ago a slave and a beggar, to- 
 day, by the confession of the most merciless statisti- 
 cians, stands at the head of the list of self-educated 
 nations. 
 
 Railways, as even the less sanguine at Athens 
 now hope, must at no very distant period cut the 
 Isthmus of Corinth and the green, fat Boeotian plain, 
 and bring the western Patras and northern Larissa 
 into communication with Athens. Possibly the Pi- 
 rasus, or Cape Sunium, and not Brindisi, may one day 
 become the point of departure from Europe of mails 
 to the East from London, Berlin, and St. Petersburg. 
 Greece desires to connect a Larissa railway with a 
 Turkish railway soon to pierce the iron gates of the 
 Danube. 
 
 Politically impracticable as the aspiration may 
 appear, the omnipresent Hellenic whispered idea is 
 that Greece must ultimately possess Constantinople. 
 England, with selfish and self-complacent sneers on 
 her lips, and fear of Russia in her heart, often super- 
 ficially ridicules this scheme, w^hich America regards 
 with sympathy. William Pitt said, in 1792, that 
 the true doctrine of the balance of power in the East 
 of Europe was that the influence of Russia should 
 
APPENDIX. 369 
 
 not be allowed to increase, nor that of Turkey to de- 
 cline. Wellington called tlie confirmation of Greek 
 independence by the victory at Navarino an unto- 
 ward event. Daniel Webster and Henry Clay, how- 
 ever, — whose deaths were as sincerely mourned in 
 Greece as in America, — hailed that battle as the 
 triumph of a sister people in a struggle which the 
 United States were the first among nations to en- 
 courage officially. 
 
 George Canning hoped, and Athens has not ceased 
 to dream, that a regenerated Greece might, from 
 •Constantinople, regenerate all the now subject Greek 
 races on both shores of the ^gean. Of the 15,000,- 
 000 of the population of European Turkey, less than 
 4,000,000 are Ottomans ; the rest — Slavonians, 
 Greeks, Wallachians, Albanians — profess the Greek 
 religion or speak the Greek dialect. Demosthenes, 
 Miltiades, Themistocles, it may be presumed, would 
 adopt the Hellenic idea if in Greece to-day ; but, as 
 a late American ambassador at Athens affirms, these 
 men are remembered by the modern Greek as if they 
 were yesterday in the Acropolis. In polyglot Turkey 
 there are peoples, but no people. To-day it is calcu- 
 lated that counting by individuals, the Greeks in Eu- 
 ropean Turkey are to the Turks as six to one ; but, 
 estimating them by their wealth, they are as thirty 
 to one. In view of these facts, few statesmen now 
 think Turkish power in Europe destined to endure a 
 century. Already Greek merchants lead the commer- 
 cial affairs of Constantinople, and possess the carry- 
 ing trade of Turkey and the Levant. In Manchester, 
 Liverpool, and London it is proverbial that, as mer- 
 
 24 
 
370 APPENDIX. 
 
 chants, the few Greeks are even more brilliantly suc- 
 cessful than Scotchmen. Meanwhile, rich Greeks 
 endow schools, libraries, and academies of art at 
 Athens. They long to give this city intellectual 
 primacy on the iEgean. The Hellenic spirit burns 
 abroad from Athens upon the wide, languid East. 
 Cornelius Felton affirms that he conversed on Mars 
 Hill with a street lad, who, in twenty minutes, ex- 
 cept the word cafe^ did not use a word that would 
 not have been good Greek in the days of Pericles. 
 So astonishing has been the success of efforts to im- 
 prove the modern dialect, that Demosthenes' Ian-* 
 guage now flows through daily life at the foot of the 
 Acropolis so little adulterated that the students of 
 the university, pronouncing Greek as we do not, give 
 popular exhibitions of the tragedies of Sophocles and 
 the comedies of Aristophanes, without the change of 
 a syllable. 
 
 VII. 
 
 Walking to the southeast corner of the Acropo- 
 lis, I looked down upon the great Dionysi^ theatre, 
 uncovered in 1862 by Hofbaurath S track's German 
 shovels. Some of the marble chairs, a few of the 
 statues, half the seats, a multitude of the inscriptions, 
 are still in their places. On one of the white thrones 
 there is a lion's foot, sculptured perhaps in Hadri- 
 an's time, and with the tip of the claw yet savagely 
 sharp. Socrates once ironically commended Aga- 
 thon, a poet, for having exhibited his wisdom in this 
 theatre, or at least at this place, before 30,000 spec- 
 tators. Some 20,000 or 30,000 people were accus- 
 tomed to assemble at dawn here, in a semicircle cut 
 
APPENDIX. 371 
 
 in the slope of the Acropolis, and to listen to tragedies 
 the voice of which, even now, as we read them, is to 
 the ear of thought a majestic philosophical or theo- 
 logical anthem, ^schylus and Sophocles and Eu- 
 ripides so taught ethics and religion that the stage in 
 the ancient Athenian democracy must be compared 
 to the pulpit in modern times. Never was it the 
 frivolous and sometimes filthy thiug which is to-day 
 called a theatre. Beneath the shadow of the Par- 
 thenon and of Minerva herself, the free people sat 
 down, as ^schylus says, " under the wings of gods." 
 Along the beach at Phalerus, where Demosthenes 
 declaimed to the waves, and beneath the sharp hills 
 of ^gina and Salamis, the blue sea palpitated be- 
 fore the spectators. The chief part of the Ilissus 
 plain. Mount Hymettns, the ancient Agora and 
 Pnyx, and numberless temples were in view. Above 
 the unroofed amphitheatre hung the infinite depth 
 of the mysteriously soft and bright sky of Greece. 
 Subtle allusions to this outlook, abounding in Euri- 
 pides, jiEschylus, and Sophocles, prove curiously in 
 detail that here Greek poetry, in the early spring 
 mornings, found earth, sea, sky, and historic monu- 
 ments a most organizing inspiration, and fit to match 
 an audience comj^osed of all that was then the most 
 brilliant in the world. 
 
 vm. 
 
 Only one mile from the Acropolis, as, returning 
 slowly to the Parthenon, I looked outward over the 
 Cephissus plain, gleamed in the moonlight the mar- 
 ble shaft above Ottfried Miiller's grave, on the hill 
 
372 APPENDIX. 
 
 Colonus. A rifle shot to the left of this rustled the 
 olive groves and vinej^ards on the spot supposed to 
 have been occupied by Plato's Academy. There 
 flowed the Cephissus, giving fatness to its else sterile 
 plain as the Nile to Egypt, and fatness almost as if 
 of Egypt, lading the thick boughs of pomegranate, 
 fig, and olive, as they bend thirstily over the narrow- 
 stream. When I walked on its banks, pomegranate 
 blossoms filled their redness with the sunbeams until 
 they seemed themselves luminous. Olives threw the 
 silver edges of their foliage into the breast of the 
 Salamis wind. Young figs, cherries, quinces, apricots, 
 lay cool under the thick green of the boughs, that 
 drew from the j^ellow banks the sap of ripeness. 
 Plato's farm lay not far away. The gardens were 
 ridged everywhere for tlie irrigating streams, which, 
 nearer the sea, almost exhaust the water of the river. 
 Not far from Plato's Academy I found the bed of 
 the streaju, in June, seven feet below the top of the 
 bank and the whole pebbl}^ and sandy channel twenty- 
 five feet wide. There were about nine feet breadth 
 by six inches depth of clear water, but it was scat- 
 tered waywardly here and there in its wide channel 
 by its considerably strong current, and I walked 
 easily across the stream where the vegetation was 
 heaviest. 
 
 Plato's Academy v/as a garden of walks and col- 
 onnades and marble lecture-rooms open to the sky, 
 in a sea of gardens. He was attracted hither not 
 only by the beauty of the place, but by the crowd of 
 pupils that was here before his time. Tlie critics 
 and ancient authors make the identity of the spot 
 
APPENDIX. 373 
 
 with that of Plato's school very clear ; the place is 
 yet called Academy ; I found five intelligent country 
 people on the plain who, separately and from differ- 
 ent spots, pointed it out to me by that name. As I 
 entered these Plato grounds, I found myself facing 
 an embowered, large, stucco garden-house and look- 
 ing down a covered arcade 150 feet in length, its top 
 laden with heavy grape clusters. Here were pome- 
 granates, oranges, lemons, cacti, the pepper -tree, 
 peaches, apricots ; the red oleander shot up to an 
 enormous size ; even the proverbial darkness of the 
 foliage of the cypress acquired an additional vigor 
 and gloss of duskiness. There are no ruins left of the 
 Academy, unless four round pillars, about ten inches 
 in diameter, of unfluted, rough gray stone, projecting 
 from a garden bed to a height of some four feet, and 
 without capitals, are to be taken as such. A few sad 
 pieces of broken sculpture, some of it delicately chis- 
 elled and evidently very ancient, have been built into 
 the wall of a cistern near the garden-house : a tiger's 
 head and a human figure with a harp are the best of 
 these fragments, which very possibly may have been 
 a part of the ornaments of the splendid walks ex- 
 isting here in Plato's day. Bird songs filled the 
 fragrant air ; but the spiritual posture of listen- 
 ing, loitering ease was impossible without sacrilege. 
 When the voices of pupils and teachers were heard 
 here, and the intellectual atmosphere flashed those 
 lightnings which have illuminated now twenty cen- 
 turies, this was not a place to loiter in ; but rather 
 one where the sleep of the brain should have been 
 like that of a top, the rest of infinite motion. Plato's 
 brain plainly had no other rest than that. 
 
374 APPENDIX. 
 
 Plato's philosophy, like his own nature, solves 
 many contradictions by its largeness, and leaves 
 many unsolved because its largeness was not whole- 
 ness. If Aristotle lacks Plato's height of soul, Plato 
 lacks Aristotle's realistic tendency. If Plato had 
 too much wing and too little force in the clasping 
 and tearing talons, Aristotle had too little force in 
 the wings, although none too much in the talons. 
 Socrates, who invented Definition and Ethics, the 
 former as an instrument in the latter, was a more 
 massive and more nearly whole nature than either 
 of the two, in spite of traces of ancouthness. Al- 
 though inferior to each in many points of culture, his 
 rough growth, the core of which is olive wood of as 
 fine a grain as is to be found in Plato or Aristotle, 
 is denser than theirs, and outweighs either of them 
 bulk for bulk. Socrates is the sap of both Plato and 
 Aristotle, so tliat he lives yet in the spiritual boughs 
 of this Academy, whicli have spread so widely and 
 rustled now so long that it may perhaps be said the 
 branches will have no heavier storms to ride through 
 than they have already met without breaking. This 
 is the most moving thought at the Academy and at 
 the Lyceum, — Academy, Lyceum, very modern 
 words ! — that while a thousand other philosophies 
 have perished, that of Plato or Aristotle had such 
 worth that after twenty centuries it seems likely 
 never to be forgotten, except in some retrogression 
 of the culture of the race. Aristotle and Plato, and 
 not the mythological shoots which Xerxes burnt on 
 the Acropolis, were the true sacred olives of Athens ; 
 and the world has filled its plains with slips and 
 
APPENDIX. 375 
 
 grafts taken from tlieir boughs ; and yet that fruit 
 is best which is not wholly Plato's, nor wholly Aris- 
 totle's, but born of the sap of both flowing together 
 in scions grafted into a certain Vine, older than they 
 and younger, and which has its roots — not in At- 
 tica, but in the world to which all men haste ! 
 
 IX. 
 
 It was impossible, in looking off from the Acrop- 
 olis as midnight drew near, not to dwell long on 
 the Pnyx and the Bema, on the northwest slope of 
 the Museum Hill, over against the Parthenon to the 
 southwest. The famous semicircle, where govern- 
 ments of the people, for the people, by the people, 
 through public speech, began, slopes from the Bema 
 until the lower side of the field is eighteen or twenty 
 feet less elevated than the base of the speaker's plat- 
 form, and yet its corners to the right and left of the 
 speaker are ten or twelve feet higher than that base. 
 The wall buttressing the lower part of the field is 
 of Cyclopean, roughly bevelled, polygonal stones. I 
 measured in it blocks eight and twelve feet long by 
 six and seven wide and four and five thick. The 
 structure at one point is yet sixteen feet high, and if 
 it was ever high enough to make the ground above 
 it level, must have risen to an elevation of thirty- 
 five or forty feet. The upper edge of the field is cut 
 away, leaving a face of stone in places sixteen feet 
 high, and from this at the centre of the semicircle 
 projects the rock of the Bema, continuous with the 
 scarped ledge. This majestic speaker's platform 
 rose nine feet above the field in which the audience 
 
376 APPENDIX. 
 
 sat or stood, and was eleven feet wide from side to 
 side, and seven feet deep from front to back. A mi- 
 nor, lower and broader platform was in front of it, 
 and nine steps ascended it on the left and on the 
 right. 
 
 I gazed alone from the Acropolis on this gray, 
 open, solitary pasture as it gleamed under the moon ; 
 the audiences of 6,000 were not wholly unseen in the 
 air ; Pericles, ^schines moved among the ghosts ; 
 and from the Bema northward looked Demosthenes, 
 his eyes fastened on Philip of Macedon. 
 
 Whoever would appreciate Athenian oratory must 
 keep in the foreground of his thoughts the immense 
 contrast between the opportunities of ancient and 
 modern public address. 
 
 In Demosthenes' day there were no newspapers. 
 The oration in Greece and Rome occupied the place 
 of the modern editorial, and, to a great degree, of the 
 telegraphic dispatch. Think of the occasion when 
 Cicero appeared in the Forum to announce in a speech 
 that Catiline had left the city. How vastly would 
 the circumstances have been altered if newspapers 
 had that morning previously appeared with the in- 
 telligence and appropriate leading articles. The Ro- 
 man Forum and the Greek Bema were without the 
 rival of the public press. 
 
 Audiences in the Pnyx commonly numbered from 
 5,000 to 7,000. In cases of highest moment, no law 
 could be passed unless 6,000 votes in its favor were 
 deposited in the urns. Citizens were dissuaded by 
 the famous vermilion colored cord from absence from 
 the assemblies. That Athenian custom of sweeping 
 
APPENDIX. ST7 
 
 the Agora with a rope chalked with red, and fining all 
 who received a mark and were careless of their polit- 
 ical duties, is to be imitated yet by other methods 
 in republican governments, if these latter are to en- 
 dure. The chief danger of good men in a republic is 
 their tendency to abstain from political painstaking 
 except in cases of great importance. In Athens free- 
 men had practically mstituted, as they yet will in 
 America, compulsory voting. 
 
 The structure of the Athenian law courts obliged 
 every accused citizen to defend himself by a speech 
 before a jury, and thus made oratory indispensable to 
 success in any prominent career. Others besides Soc- 
 rates were obliged to defend themselves by a speech 
 before a jury. Grote says that the nature of the 
 Athenian courts was such that oratory was as need- 
 ful to every citizen as weapons to a soldier in war. 
 
 Hence the abundant attention to rhetoric and 
 logic in the ancient Athenian schools. The Athe- 
 nian rhetorician was necessitated by the Athenian 
 law court. These civil habits made the Athenians 
 better judges of excellence in public speaking than 
 any other collective people has ever been, or now 
 seems likely to be. The standards of excellence in 
 public oratorical discussion were varied until speeches 
 like those of Demosthenes, which no audience in 
 America, except the Senate or Supreme Court, could 
 follow easily, were not only not unappreciated by 
 the mass of the immense audience in the Pnyx, but 
 inexorably demanded. There will not soon come 
 another day like that. 
 
 These were the true secrets of the merit of Athe- 
 
378 APPENDIX. 
 
 nian oratory, aside from the native traits of the Greek 
 mind. Too much has been said superficially of the 
 objects visible from the Bema, as if they were the 
 principal source of Athenian eloquence. I can give 
 them only a secondary value as a means of inspira- 
 tion ; and yet what vigor lay in even this subordinate 
 incitement. Salamis and the sea almost within view, 
 the Acropolis and Parthenon on the lofty right-hand 
 outlook, the Agora on the low left-hand, the city in 
 front, Marathon beyond Pentelicus, the Academy 
 among the olive groves in the Cephissus plain, the 
 sacred road to Eleusis gleaming out from the pass of 
 Daphne, temples to the supreme deities on all the 
 hills; Cytherus, Parnes, Pentelicus, and Hymettus 
 looking down on the orator ; tlie burial field of all 
 who fell in Athenian wars, except the dead of Mar- 
 athon, before him in the Athenian plain ; 6,000 culti- 
 vated freemen within the reach of his voice, — what 
 solemnity must have existed in Demosthenes' appeals 
 here to " yonder Propylea, that Parthenon, those 
 Porticos and Docks," "to those to whom Athens 
 granted burial — all brave men," and '' to the earth 
 and the gods ! " 
 
 Undoubtedly a high rank among the incitements 
 is due to the religious spirit which opened the de- 
 bates with lustrations and prayers, watched the clouds 
 during the assemblies, and, on important occasions, 
 dissolved the gatherings if lightning or thunder, or 
 even rain, seemed to indicate that the unseen world 
 looked angrily on the people. " A portent ! for I 
 felt a drop of rain," wrote one of the listeners here. 
 It is incalculable what political influence the awe of 
 
APPENDIX. 379 
 
 the unseen had in all Greek history. No one under- 
 stands the assemblies to which Demosthenes spoke, 
 until the invisible becomes as real to him as it was 
 to an Athenian. 
 
 It was now midnight on the Acropolis, and the 
 unseen was more visible in the hushed solitude than 
 the seen. The Parthenon restored itself; the mar- 
 bles stolen away were lifted to their sublime places. 
 The gates of the Propylea, once more on their 
 hinges, were flung wide open. Up the sacred ascent 
 poured with faces of fire flashing armor, music, and 
 incense, the shadowy leagues of a Panathenaic pro- 
 cession. On Mars Hill stood Paul, on the Bema 
 Demosthenes, each more victorious, historically, than 
 ever was Minerva of the shield and spear, and the 
 eyes of both now fastened on Europe and America 
 beyond the West. Aristotle looked on the Ilissus 
 fretting the rocky grounds of the Lyceum ; on the 
 telescopic tube opened in the tireless eye of the ob- 
 servatory ; and on the University in the sleeping mod- 
 ern city. Plato, in the night, hovered above the 
 olives of the Academy, and with extended hand 
 blessed the church spires beneath the moon. Among 
 the pillars of the Parthenon, and whiter than they, 
 moved and whispered Phidias, Pericles, ^schylus, 
 Sophocles, Euripides, and multitudinous forms un- 
 known. Above the Salamis Strait, a transfigured 
 cloud of souls glanced upon a new earth. On the 
 blue sea flashed swift Phoenician sails. To and fro 
 over the rock-cuttings of the Cecropian and Cranaan 
 city moved noiseless men from Ionia, Mythia, Caria, 
 and Phrygia. From the unseen Marathon came the 
 
380 APPENDIX. 
 
 sounds tlie Greeks heard there at midnight, and 
 glided softly a wind from Troy. Socrates seemed to 
 step colossal through the night beneath the stars, and 
 wherever his feet touched Athens, the rock shook 
 and the earth flamed. 
 
 Greece was intended to do what it has done. What 
 God meant to accomplish in the world by the Greeks 
 is to be known by what He has accomplished. This 
 race was sent to teach Philosophy, Eloquence, and 
 Art ; we know that this was its mission, because this 
 has been its history. What Providence does, it from 
 the first intends. When as yet Rome was not, it 
 was therefore certain that Greece would teach Rome. 
 When the majestic precipices rose at Delphi, it was 
 already sure that the Castalian spring at their base 
 would flow into all the earth, and cool the thirsting 
 lips of culture through twenty centuries. When the 
 blocks of the Parthenon were hewn from Mt. Pentel- 
 icus, it had been immemoriably fixed in the order of 
 the world that this temple should be visible to edu- 
 cated thought to the last ages and from the remotest 
 lands. What Greece has done for the latest born of 
 time in Europe and America through Socrates, Phi- 
 dias, Pericles, Euripides, Demosthenes, Plato, and 
 Aristotle, is what these men, advancing as a plan 
 from the first, arriving as facts and now advancing 
 as memories, were from the first intended to do. 
 " The plan of Jove was being accomplished," sings 
 Homer, in the sublimest line of the Iliad. But we 
 now see in that plan a score of centuries which were 
 invisible to Homer, although already prearranged in 
 ]iis day ; and the end is not yet. Greek culture is 
 
APPENDIX. 381 
 
 tlie left arm of God visibly let down into liist@iy, 
 as Christian culture is the riglit arm. As once on 
 Lebanon at noon listening to Jewish history, so in 
 the Parthenon at midnight listening to Grecian his- 
 tory, I heard but one voice, God ! God I God ! who 
 was, who is, and who is to come ! 
 
 XI. 
 
 Two of the delicately carved, marble, sacred 
 chairs stand yet in the Cella of the Parthenon ; and 
 when the midnight watch had passed, I lay down 
 before one of them on the marble floor. An old sol- 
 dier from the guard-house at the gates of the Acrop- 
 olis found me: "E freddo," he said kindly, with his 
 hand on the stone. " Va bene," I replied, and pre- 
 pared myself to sleep sitting in the chair. But he 
 brought me a strong, thick blanket, and went away 
 with payment. I lay down at the centre of the Cella 
 before the chair and slept by snatches. Now and 
 then I was wide awake, and each time the scene was 
 changed. 
 
 XII. 
 
 When the morning -star began to pale, the city 
 was stiller than at midnight. Between Hymettus 
 and Pentelicus a wonderful sky, all soul and not 
 sky, showed the earliest golden tint of day. A bee 
 passed, as if on his way to Hymettus or the Ilissus. I 
 ascended the winding stairs and sat at the very top 
 of the west point of the Parthenon, above the col- 
 umns, at the corner toward the Bema. The inde- 
 scribable depth of soul in the Eastern sky, and in the 
 colors of a crystallme fineness of texture, that I never 
 
382 APPENDIX. 
 
 saw except in Greece, deepened as a liglit sea-breeze 
 began to move toward the sun. A nearly impercep- 
 tible mist trailed along the east slope of Parnes ; a 
 delicate level cloud hung below the top of Penteli- 
 cus; about Cytherus there was rolling vapor, but 
 elsewhere none. The fair, scarless city began to roll 
 its wheels. A kestrel above the east end of the 
 Acropolis balanced in the morning light. A raven 
 flew out toward the sea. The solitary mists took 
 scarlet irradiation. The moon grew pale above 
 ^gina. A kestrel screamed in the Parthenon. 
 Pentelicus threw the sharp, dark blue outline of 
 its grace against a silver and golden sky. A light 
 breeze from the Salamis and the Cephissus olives had 
 in it indescribable freshness. This was the hour 
 when assemblies gathered at the Pnyx ; and now on 
 its slope thfe ghosts did not disperse at the dawn. 
 Cytherus, Parnes, Pentelicus, Hymettus, the pass of 
 Daphne, the sacred road to Eleusis, were full of 
 hosts which did not flee, as, flooding them all, came 
 forth the same sun which Homer saw. The eyes that 
 had looked on Philip of Macedon continued to look 
 on America. With the westering rays, however, and 
 caught up into the advancing beams, the invisible 
 hosts moved forward ; and the gleaming inner light 
 of historic souls, authors of the world's intellectual 
 culture, began, with the hours of awakened human 
 memory, their daily circuit of the earth. 
 
BOSTON MONDAY LECTURES. 
 
 By JOSEPH COOK. 
 
 The Boston Monday Lectures are now included in the following 
 ten works: — 
 
 Vol. 1. — Biology, with Preludes on Current Events. (17th edition.) 
 
 Vol. 2.— TRAJsrscE?a)ENTALiSM, with Preludes on Current Events. 
 (6th edition.) 
 
 Vol. 3. — Orthodoxy, with Preludes on Current Events. (5th edi- 
 tion.) 
 
 Vol. 4. — Conscience, with Preludes on Current Events. 
 
 Vol. 5. — Heredity, with Preludes on Current Events. 
 
 Vol.6. — Marriage, with Preludes on Current Events. 
 
 Vol. 7. — Labor, with Preludes on Current Events. 
 
 Vol. 8. — Socialism, with Preludes on Current Events. 
 
 Vol. 9. — Occident, with Preludes on Current Events. (A new volume.) 
 
 Vol.10. — Orient, with Preludes on Current Events. (In Press.) 
 
 ' Price ofeachvohime, $1.50. For sale by all Booksellers. Sent, 
 postpaid, on receipt of price by the Publishers, 
 
 HOUGHTON, MIFFLIN & CO., Boston. 
 
 /. AMERICAN OPINIONS. 
 
 TJie Biblioiheca Sacra for January, 1880. 
 
 The Boston Monday Lectureship is now in its fifth year. One 
 hundred and thirty-five lectures on abstruse and difficult topics 
 have been delivered to noon audiences of extraordinary size, and 
 containing sometimes two hundred ministers, with large numbers 
 of teachers and other educated men. Each lecture has been pre- 
 ceded by a short address, called a Prelude on Current Events, and 
 discussing some topic of urgent political or religious importance, 
 like civil service reform, temperance, fraud in elections, Mormonism, 
 the Chinese question, the Bible in schools, the Indian question, or 
 the negro exodus. In revising the stenographic reports, both the 
 lecture and the prelude are usually somewhat expanded by their 
 author, so that a prelude in print is often more than thirty minutes 
 in length. The lecturer has thus treated two important topics on 
 each occasion; and the contrast of the practical matter of the prel- 
 ude with the more speculative and scientific substance of the lec- 
 ture, has assisted in fixing public attention upon both. Mr. Cook 
 has been the first speaker to employ preludes in this contrast with 
 theological and metaphysical lectures. 
 
 Great pains have been taken to secure the fullest information for 
 the preludes from official sources at Washington and elsewhere. 
 The committee in charge of the Boston Monday Lectureship em- 
 braces thirty-six members, of whom twelve are an Executive Board, 
 representing different evangelical denominations in Boston, and 
 tw«nty-four are scattered through the country all the way to Call- 
 
BOSTON MONDAY LECTURES. 
 
 fornia. "Written permission to add their names to tlie committee 
 has been given l)y such men as President McCosli of Princeton Col- 
 lege, Professor Ilitclicoclv of New York, Dr. Storrs of Brooklyn, 
 Bishop Huntington of Syracuse, Prof essor Mead of Oberlin College, 
 Professor Curtiss of Chicago Theological Seminary, Dr. Post of St. 
 Louis, and Drs. Gibson and Stone of San Francisco. It \\\\\ readily 
 be seen that consultation from time to time by letter with so large 
 and distinguished a committee, and with other public men with 
 whom the lecturer forms acquaintance in his extensive travel, 
 together with the opportunity of wide personal observation, makes 
 the preludes an important source of suggestions as to current reform, 
 and a most useful means of discussing popular evils as they arise. 
 The independence of the platform adds to the effect of its treatment 
 of living issues. It is noticeable, that, in both the Scotch and Eng- 
 lish republications of Mr. Cook's volumes, the preludes are included 
 in full. It is believed that no leading articles in any newspaper in 
 England or America are so extensively copied by the press as the 
 preludes of the Boston Monday Lectureship. Each one is intended 
 to be a compact prose sonnet, discussing current events from the 
 religious point of view. 
 
 The thirty lectures delivered in the second year of the lectureship, 
 which was founded in 1875, are comprised in the three volumes 
 entitled " Biology," " Transcendentalism," and " Orthodoxy." The 
 results of the thfrd year of the lectureship are embraced in the vol- 
 umes entitled " Conscience," " Heredity," and " Marriage." Those 
 of the fourth year are summarized in the books called " Labor " and 
 " Socialism," now in press. It is understood that the present series 
 of lectures will make two more volumes, to be entitled " Culture " 
 and "Miracles." 
 
 During the third year of the lectureship, Mr. Cook gave six lec- 
 tures in New York City, besides speaking in most of the prominent 
 cities of the North-eastern States. In the season of 1878 and 1879, 
 he conducted a Boston Monday-noon Lectureship and a New York 
 Thursday-evening Lectureship at the same time. In his course of 
 the preceding year in New York City, he had been introduced by 
 presiding oflicers like Professor Hitchcock, Dr. William Adams, 
 Professor Schaff, and William CuUen Bryant, and the audiences 
 were extraordinarily large. On the closing evening of his second 
 course in New York, some two hundred people were turned away, 
 unable to find standing-room, and the money for their tickets was 
 refunded. In the spring and summer succeeding the last full course 
 cf the lectureship, he visited California, and performed a service at 
 the dedication of a chapel in the Yosemite Valley. He studied and 
 discussed Mormonism in Salt Lake City, and the Chinese question 
 in California. 
 
 In the year ending July 4, 1878, Mr. Cook delivered one hundred 
 and fifty lectures; sixty in the East, ten of them in New York City, 
 and sixty in the West; besides thirty new lectures in Boston, which 
 were published in that city, New York, and London; issued three 
 volumes, one of which is now in its sixteenth and another in its 
 thirteenth edition; and travelled, on his lecture-trips, ten thousand 
 five hundred miles. 
 
 In the year ending July 4, 1879, he delivered one hundred and 
 sixty lectures; seventy-two in the East, twenty of them in Boston 
 and ten in New York, seventy in the West, five in Canada, two in 
 Utah, and eleven in Calif orTiia, of which five were in San Francisco. 
 
BOSTON MONDAY LECTURES. 
 
 He twice crossed the continent in the last four months of the season, 
 and in the last nine months has travelled, on his lecture-trips, 
 twelve thousand five hundred miles. In the former of these seasons 
 he addressed large audiences in sixteen, and in the latter in seven- 
 teen, college towns. 
 
 It is worth noting that Mr. Cook has no church nor parish work 
 on his hands, although he not infrequently speaks in a church on 
 Sundays. Living opi^osite the Boston Athengeum Library, and 
 using it as much as though it were his own, the lecturer has found 
 time, outside of all his other work, to carry through the press, in 
 three years, the eij^ht volumes of Monday Lectures, issued by 
 Houghton, Osgood, & Co. 
 
 Mr. Cook had a previous preparation of at least ten years' study, 
 at home and abroad, for the discussion of the relations of Chris- 
 tianity to thft Bcienoes. 
 
 " The New York Independent " owns the copyright of tke pre«ei*fr 
 series of lecttissMi, and sells the right of re$>ublication to otfe»r p«pep& 
 There are now published, and have be«ii for the last two years, over 
 one hundred thousand newsj^aper copies of the Bostxjn Monday 
 Lectures and preludes in full, and over three hundred thousand 
 copies of the preludes and parts of the lectures. The Committee of 
 the Boston Monday Lectureshij:* reported in March last, that, at a 
 moderate estimate, more than a million readers in the United States 
 and Great Britain are reached weekly. 
 
 In September, 1880, IMr. Cook intends to suspend his American 
 lectures for a j^ear, at least, and to seek opportunity for rest and 
 study in England and Germany. 
 
 President James McCosh, Princeton College, in the Catholic Presbyte- 
 rian for September, 1879. 
 What influence I may have had on Mr. Cook, I do not know; but 
 I am pleased to notice that on intuition and several other subjects, 
 he is iDromulgating to thousands the same views I had been thinking 
 out in my study, and j)ropounding to my students, in Belfast and 
 in Princeton. From scattered notices, I gather that he was born (in 
 1838) and reared, and still lives in his leisure days, in that region in 
 which the loveliest of American lakes, Lake Champlain and Lake 
 George, lie embosomed among magnificent mountains. He was 
 trained for college at Phillips Academy, under the great classical 
 teacher. Dr. Taylor ; was two years at Yale College, and two years 
 at Harvard, graduating at the latter in 18G5, first in philosophy and 
 rhetoric of his class. He then joined Andover Theological Semi- 
 nary, went through the regular three-years' course there, and lin- 
 gered a year longer at that place, pondering deeply the relations of 
 science and religion, which continued to be the theme of his thoughts 
 and his study for the next ten years. At this stage he received 
 much impulse from Professor Park, who requires every student to 
 reason out and to defend his opinions ; and many sound philosophic 
 principles from Sir William Hamilton and other less eminent men 
 of the Scottish school. He spoke from time to time at religious 
 meetings, and was for one year the pastor of a Congregational 
 church, but never sought a settlement. In September, 1871, he went 
 abroad, and studied for two years, under special directions from 
 Tholuck, at Halle, Berlin, and Heidelberg ; and received a mighty 
 influence from Julius Muller of Halle, Dorner of Berlin, Kimo 
 Fischer of Heidelberg, and Hermann Lotze of Gottingen. He tlien 
 
BOSTON MONDAY LECTURES. 
 
 travelled for a time in Italy, Egypt, Syria, Greece, Turkey, S^'itzer- 
 land, France, England, and Scotland. Returning to the United 
 States in 1873, he took up his residence in Boston, and became a 
 lecturer in New England on the subject to which his studies had 
 been so long directed, the relations of religion and science. For a 
 time he lectured at Amherst College; and, while doing so, he was 
 invited to conduct noon meetings in Boston. 
 
 Mr. Cook did not take up the work he has accomplished, as a 
 trade, or by accident, or from impulse ; but for years he had been 
 preparing for it, and prepared for it by an overruling guidance. I 
 regard Joseph Cook as a Heaven-ordained man. He comes at the 
 lit time; that is, at the time he is needed. He comes forth in Bos- 
 ton, which is undoubtedly the most literary city in America, and 
 one of the great literary cities of the world. I am not sure that 
 even Edinburgh can match it, now that London is drawing towards 
 it and gathering up the intellectual youth of Scotland. It has a 
 character of its own in several respects. I have here to speak only 
 of its religious character. Half a century ago its Orthodoxy had sunk 
 into Unitarianism — a re-action against a formal Puritanism — led by 
 Channing, who adorned his bald" system by his high i^ersonal char- 
 acter and the eloquence of his style. People could not long be satis- 
 fied by a negation, and Parkerism followed ; and a convulsive life 
 was thrown into the skeleton of natural religion by an a jyriori 
 speculation, derived from the pretentious philosophies of Germany, 
 in which the Absolute took the place of God, and untested intuition 
 the place of the Bible. The movement culminated in Ralph Waldo 
 Emerson, a feebler but a more lovable Thomas Carlyle, — the one 
 coming out of a decaying Puritanism, the other out of a decaying 
 Covenanterism. But those who would mount to heaven in a balloon 
 have sooner or later to come down to earth. The young men of 
 Harvard College, led by their able president, have more taste for 
 the new phj^sical science, with its development^, than for a visionary 
 metaphysics. As I remarked some time ago in a literary organ, 
 Unitarianism has died, and is laid out for decent burial. Mean- 
 while there is a marked revival of Evangelism, and the Congrega- 
 tional and Episcopal churches have as much thoughtfulness and 
 culture as the Unitarians. Harvard now cares as little for Unita- 
 rianism as it does for Evangelism — simply taking care that Ortho- 
 doxy does not rule over its teaching. But the question arises. What 
 are our young men to believe in these days when Darwinism and 
 Spencerism and Evolutionism are taught in our journals, in our 
 schools, and in our colleges ? To my knowledge, this question is as 
 anxiously put by Unitarian parents of the old school, who cling 
 lirmly to the great truths of natural religion, and to the Bible as a 
 teacher of morality, a;^ it is by the Orthodox. 
 
 Such was the state of thought and feeling, of belief and unbelief, 
 of apprehension and of desire, when Joseph Cook came to Boston 
 without any flourish of trumpets preceding him. Numbers were 
 prepared to welcome him as soon as they knew what the man was, 
 and what he was aiming at. Orthodox ministers, not very well able 
 themselves to wrestle with the new forms of infidelity, rejoiced in 
 tlie appearance of one who had as much power of eloquence as 
 Parker, and vastly more acquaintance with philosophy than the 
 mystic Emerson, and who seemed to know what truth and what 
 error there are in these doctrines of development and heredity. The 
 best of the Uritarians, not knowing whither their sons were drifti /ig 
 
BOSTON MONDAY LECTURES, 
 
 were pleased to find one who could keep them from open infidelity. 
 Young men, tired of old rationalism, which they saw to be very irra- 
 tional, delighted to listen to one who evidently spoke boldly and 
 sincerely, and could talk to them of these theories about evolution 
 and the origin of species and the nature of man. The consequence 
 was, his audiences increased from year to year. He first lectured in 
 the Meionaon in 1875. The attendance at noon on Mondays was so 
 large that his meetings had to be transferred to Park-street Church 
 in October, 187G ; and finally, in 1870-77, in 1877-78 and 1879, to the 
 enormous Tremont Temple, which is often crowded to excess. In 
 the audience there were at times two hundred ministers, many 
 teachers, and other educated persons. His lectures, in whole or in 
 abstract, appeared in leading newspapers, and his fame spread over 
 all America ; and, continuing his Monday addresses in Boston, he 
 was invited, on the other days of the week, to lecture all over the 
 country. He now lectures in the principal cities from the Atlantic 
 to the Pacific, always drawing a large and approving audience. 
 
 Some scientific sciolists have thrown out doubts as to the accuracy 
 of his knowledge, but have not been able to detect him in any mis- 
 statement of fact. He lightens and thunders, throwing a vivid light 
 on a topic by an expression or comparison, or striking a presumptu- 
 ous error as by a bolt from heaven. He is not afraid to discuss the 
 most abstract, scientific, or philosophic themes before a popular au- 
 dience; he arrests his hearers first by his earnestness, then by \*;he 
 clearness of his exposition, and fixes the whole in the mind by the 
 earnestness of his moral purpose. 
 
 Rev. Professor A. P. Peabody,of Harvard University, in the 
 Independent. 
 
 Joseph Cook is a phenomenon to be accounted "for. No other 
 American orator has done what he has done, or anything like it; 
 and, prior to the experiment, no voice would have been bold enough 
 to predict its success. 
 
 We reviewed Mr. Cook's "Lectures on Biology" with unquali- 
 fied praise. In the present volume we find tokens of the same 
 genius, the same intensity of feeling, the same lightning flashes of 
 impassioned eloquence, the same \ise-like hold on the rapt attention 
 and absorbing interest of his hearers and readers. We are sure that 
 we are unbiased by the change of subject; for, though we dissent 
 from some of the dogmas which the author recognizes in passing, 
 there is hardly one of his consecutive trains of thought in which we 
 are not in harmony with him, or one of his skirmishes in which our 
 sympathies are not wholly on his side. 
 
 Rev. Dr. Thomas Hill, Ex-President of Harvard University, in the 
 Christian Rer/ister. 
 These lectures are crowded so full of knowledge, of thought, of 
 argument, illumined with such passages of eloquence and power, 
 spiced so frequently with deep-cutting though good-natured irony, 
 that I could make no abstract from them without utterly mutilat- 
 ing them. 
 
 Professor Francis Boioen, Harvard University. 
 I do not know of any work on conscience in which the true 
 theory of ethics is so clearly and forcibly presented, together with 
 the logical inferences from it in support of the great truths of re- 
 ligion. 
 
BOSTON MONDAY LECTUBES. 
 
 The Princeton Review. 
 
 Mr. Cook has already become famous; and these lectures are 
 amonoj the chief works that have, and we may say justly, made him 
 so. Their celebrity is due partly to the place and circumstances of 
 their delivery, but still more to their inherent power, without which 
 no adventitious aids could have lifted them into the deserved promi- 
 nence they have attained. . . . Mr. Cook is a great master of analy- 
 sis. . . . The lecture on the Atonement is generally just, able, aiid 
 uuansweral)le. . . . We think, on the whole, that Mr. Cook shows 
 singular justness of view in his manner of treating the most diffi- 
 cult and perplexing themes; for example, God in natural law, and 
 the Trinity. 
 
 Boston Daily Advertiser. 
 
 At high noon on IMonday, Tremont Temple was packed to suffo- 
 cation and overflowing, although live thousand people were in the 
 Tabernacle at the same hour. The Temple audience consisted 
 chiefly of men, and was of distinguished quality, containing hun- 
 dreds of persons well known in the learned professions. Wendell 
 Phillips, Edward Everett Hale, Bronson Alcott, and many other 
 citizens of eminence, sat on the platform. No better proof than the 
 character of the audience could have been desired to show that Mr. 
 Cook's popularity as a lecturer is not confined to the evangelical 
 deuominations. (Feb. 7.) 
 
 It is not often that Boston people honor a public lecturer so much 
 as to crowd to hear him at the noon-tide of a week-day; and, when 
 it does this month after month, the fact is proof positive that his 
 subject is one of engrossing interest. Mr. Cook, perhaps more than 
 any gentleman in the lecture-field the past few years, has been so 
 honored. (Feb. 14.) 
 
 The Independent. 
 
 We know of no man that is doing more to-day to show the rea- 
 sonableness of Christianity, and the unreasonableness of unbelief; 
 nor do we know of any one who is doing it with such admirable 
 tolerance yet dramatic intensity. 
 
 Professor Borden P. Boione, of Boston University, in the Sunday 
 Afternoon. 
 In the chapters on the theories of life, these discussions are, in 
 many respects, models of argiiment; and the descriptions of tlie 
 facts under discussion are often unrivalled for both scientific exact- 
 ness and rhetorical adequacy of language. In the present state of 
 the debate there is no better manual of the argument than the work 
 in hand. The emptiness of the mechanical explanation of life was 
 never more clearly shown. 
 
 The Bibliotheca Sacra. 
 There is no other work on biology, there is no other work on the- 
 ology, with which this volume of lectures can well be compared; it 
 is a book that no biologist, whether an originator or a mere middle- 
 man in science, would over have written. Traversing a very wide 
 field, cutting right across the territories of rival specialists, it con- 
 tains not one important scientific misstatement, either of fact or 
 theory. Not only the propositions, but the dates, the references, the 
 names, and the histories of scientific discoveries ami speculations, 
 are presented as they are found in the sources whence they are 
 taken, or, at least, with only verbal and minor changes. 
 
BOSTON 3I0NDAT LECTURES. 
 
 The Eclectic Magazine. 
 It may be said unqualifiedly that the pulpit has never brought 
 Buch comprehensiveness and precision of knowledge, combined with 
 such logical and literary skill, to the discussion of the questiona 
 raised by the supposed tendency of biological discovery. 
 
 The Advance, Chicago. 
 This Boston Lectureship is altogether unique in the recent history 
 of iDopular exposition of abstruse themes. One has to go back to the 
 time of Peter Abelard, of the University of Paris, for a laarallel to it. 
 
 II, FOREIGN OPINIONS. 
 
 Rev. R. Payne Smith, Dean of Canterbury. 
 
 The lectures are remarkably eloquent, vigorous, and powerful, 
 and no one could read them without great benefit. They deal with 
 very important questions, and are a valuable contribution towards 
 sohing mauy of the difliculties which at this time trouble many 
 minds. 
 
 Rev. Dr. Angus, the College, Regent's Park. 
 
 These lectures discuss some of the most vital questions of the- 
 ology, and examine the views or writings of Emerson, Theodore 
 Parker, and others. They are creating a great sensation in Boston, 
 where they have been delivered, and are wonderful specimens of 
 shrewd, clear, and vigorous thinking. They are moreover, lai'gely 
 illustrative, and have a fine vein of poetry running through them. 
 The lectures on the Trinity are capitally written; and, though we 
 are not prei^ared to accept all Mr. Cook's statements, the lectures, 
 as a whole, are admirable. A dozen such lectures have not been 
 published for many a day. 
 
 Rev. Alexander Raleigh, D.D., of London. 
 The lectures are in every way of a high order. They are pro- 
 found and yet clear, extremely forcible in some of their parts, yet, 
 I think, always fair, and as full of sympathy with w^hat is jiroperly 
 and purely liuman as of reverence for what is undoubtedly divine. 
 
 Rev. John Ker, D.D.,of Glasgoio. 
 My conviction is, that they are specially fitted for the time, and 
 likely above all to be useful to thoughtful minds engaged in seeking 
 a footing amid the quicksands of doubt. There is a freshness, a 
 power, and a felt sincerity, in the way in which they deal with the 
 ingrossiug questions of our time, and, indeed, of all time, which 
 should commend them to earnest spirits which feel that thert! nmst 
 be a God and a soul, and some way of bringing them together, and 
 which yet have got confused amid the negations of the dogmatic 
 Sv.'epticism of our day. I had the pleasure of meeting Mr. Cook four 
 years ago, when he was visiting Europe to make himself acquainted 
 with different forms of thouglit; and I could see in him a power and 
 resolution which foretold the mark he ia now making ou public 
 opinion. 
 
BOSTON MONDAY LECTURES. 
 
 Rev. C. H. Spurgeon. 
 These are very wonderful lectures. AYe bless God for raising up 
 such a champion for his truth as Joseph Cook. Few could hunt 
 down Theodore Parker, and all that race of misbelievers, as Mr. 
 Cook has done. He has strong convictions, the courage of his con- 
 victions, and force to sui:)port his courage. In reasoning, the infidel 
 {)arty have here met their match. We know of no other man one- 
 lalf so well qualified for the peculiar service of exploding the pre- 
 tensions of modern science as this great preacher in whom Boston is 
 rejoicing. Some men shrink from this spiritual wild-boar hunting; 
 but Mr. Cook is as happy in it as he is exisert. May his arm be 
 strengthened by the Lord of hosts I 
 
 London Quarterly Revieio. 
 For searching philosophical analysis, for keen and merciless logic, 
 for dogmatic assertion of eternal truth in the august name of science 
 nuch as fills the soul to its foundations, for widely diversified and 
 most apt illustrations drawn from a wide field of reading and obser- 
 vation, for true poetic feeling, for a pathos without any mixture of 
 sentimentality, for candor, for moral elevation, and for noble loyalty 
 to those great Christian verities which the author affirms and vindi- 
 cates, wonderful lectures stand forth alone amidst the contemporary 
 literature of the class to which they belong. 
 
 The British Quarterly Review. 
 Mr. Cook is a man of wide reading, tenacious memory, acute dis- 
 crimination, and great jiower of popular exposition. Nothing deters 
 him. He plunges in madias res, however abstruse the s])eculation, 
 and his vigor and fire carryall before them. He has intuitive genius 
 for pricking wind-bags, and for reducing over-sanguine and exag- 
 gerated hypotheses to their exact value. He has called a halt in 
 many an impetuous march of science, and exposed a fundamental 
 fallacy in many a triumphant argument. 
 
 The London Spectator. 
 Vigorous and suggestive ; interesting from the glimpses they give 
 of the present phaVes of speculation in what is emphatically the 
 most thoughtful community in the United States. 
 
 Professor Schoberlein, Gottingen University, Germany. 
 I admired the rhetorical power with which, before a large, mixed 
 audience, the speaker knew how to handle the difficult topic of 
 l)iology, and to cause the teachings of German philosophers and 
 theologians to be resi^ected. 
 
 Professor Ulrici, University of Ilalle, Germany. 
 His object is the foundation of a new and true metaphysics, rest- 
 ing on a biological basis; that is, the proof of the truth of philo- 
 80])hical theism, and of the fundamental ideas of Christianity. 
 These intentions he carries out with a full, and occasionally with a 
 too full, application of his eminent oratorical talent, and with great 
 Hagacity, and with thorough knowledge of the leading works in 
 pliysioioiiy for the last thirty years. 
 
Princeton TheolOQical Seminary Libg'fs 
 
 1012 01245 1813 
 
 Date Due 
 
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 PRINTED 
 
 IN U. S. A.