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HINTS TOWARD THE SOLUTION 
 OF THE GREATEST PROBLEMS 
 
 BY 
 
 JAMES WILLIAM LOWBER, Ph. D., Litt, D. 
 
 Author of "Cultura," "Struggles and Triumphs 
 of Truth," etc. 
 
 Fellow of the Royal Geographical Society, of the Royal 
 Meteorological Society, of the Royal Astronomical 
 Society of London j Fellow of the Educational Insti- 
 tute of Scotland; Member of the American 
 Academy of Political and Social Science, 
 and of the American Association for 
 the Advancement of Science, etc 
 

 THE LIBRARY OF 
 CONGRESS, 
 
 ~f"w) Cowirf Recoved 
 
 OCT, Id 1902 
 
 CorVBKWT EKTBY 
 
 CLASSY XXa No. 
 
 A- / "2_- ur 8 
 
 COPY 3. 
 
 Copyright, 1902, by 
 
 J. W. LOWBER. 
 
TO 'MY WIFE, 
 
 Who has read many volumes to me in the preparatio?i 
 
 of this book, is the work with the greatest 
 
 affection inscribed by the author. 
 
CONTENTS. 
 
 Preface \ 
 
 Introduction .' vii 
 
 BOOK I. 
 
 The Greatest Scientific and Philosophical Problems of the Ages. 
 
 Chapter I. The Problem of Theism 1 
 
 " II. The Problem of Creation 13 
 
 " III. Problems in the Higher Criticism 26 
 
 " IV. The Problem of Christology 40 
 
 " V. The Problems of Revelation and Inspiration 51 
 
 VI. The Problem of Evil 58 
 
 " VII. The Problem of Unbelief 65 
 
 " VIII. The Problem of a Future State 74 
 
 BOOK II. 
 The Greatest Social and Political Problems of the Age. 
 
 Chapter I. The Labor Problem 85 
 
 " II. The Marriage Problem 99 
 
 " III. The Liquor Problem 109 
 
 IV. The Sunday Problem 118 
 
 " V. The Problems of the City 125 
 
 " VI. The Problem of Education 136 
 
 " VII. Problems of the Home 154 
 
 " VIII. The Crime Problem 172 
 
 " IX. The Problems of the Church 188 
 
 " X. The Problems of the State 200 
 
 BOOK III. 
 
 The Golden Mean Philosophy in the Solution of the Greatest Problems. 
 
 Part I. 
 The Greatest Problems in Biology, Anthropology, Philosophy and Sociology. 
 
 Chapter I. The Greatest Problems in Biology 220 
 
 " II. The Greatest Problems in Anthropology 229 
 
 " III. The Greatest Problems in Philosophy 242 
 
 " IV. The Greatest Problems in Sociology 259 
 
 Part II. 
 The Greatest Problems in Theology. 
 
 Chapter I. The Philosophy of Religion 273 
 
 ' ' II. Genesis and Geology 283 
 
 " III. The Philosophy of Christianity 292 
 
 " IV. Tennyson's Science of Religion 300 
 
 " V. Robert Browning's Philosophy of Religion 312 
 
 iv 
 
PEEFACE. 
 
 It was more than a year after the author thought of giving 
 the name "Cultura" to one of his former works that the name 
 was finally adopted. He has had no reason to regret his final 
 decision in reference to this work. It is now more than a year 
 since he first thought of calling the present work "Macrocos- 
 mus," and he has finally decided that he can find no better title. 
 He uses the term "Macrocosimis" as referring to the great uni- 
 verse of matter and mind, and intends it to include the Micro- 
 cosmus. Dean Swift says : "Philosophers say that man is a 
 micro cosmus, or little world, resembling in miniature every 
 part of the great world." 
 
 Some of the material in this work was used in courses oi 
 lectures during the five years the author was Chancellor of Add- 
 Ran University (now Texas Christian University). The ma- 
 terial in some of the chapters was also used when he was presi- 
 dent of Columbia College, Kentucky. He has also used portions 
 of the work in lecture courses at different colleges and univer- 
 sities. It might be also proper to state that a few of the chap- 
 ters have been published in magazines. The author, however, 
 has carefully revised all, and by far the largest portion of the 
 work has never before been published. The author is always 
 glad to acknowledge the help he has received from others, and 
 in the body of the book the names of authors quoted are given. 
 The author feels under many obligations to the volumes pub- 
 lished by the Philosophical Society of Great Britain. He has 
 not been able to find anywhere else such learned discussions 
 on the great scientific and philosophical problems of the age. 
 While the author acknowledges his obligations to others, the 
 book is strictly his own, and he takes some positions in it that 
 he has not found taken by any other writer. It should be 
 remembered that the purpose of the work is to give hints towards 
 the solution of the greatest problems. Author. 
 
rNTEODUOTIOK". 
 
 In Book First o-f this work, the author discusses the great- 
 est scientific and philosophical problems of the age. He fully 
 believes that Christianity is essential to the solution of these 
 problems. In fact, he does not believe they can be solved with- 
 out it. 
 
 Mr. Kidd, in his "Social Evolution," fully recognizes the 
 fact that western civilization is largely indebted to Christian- 
 ity for its marvelous progress. Christianity only promotes the 
 highest progress when it is in harmony with the spirit of its 
 Master. The Christ is certainly the great central figure of our 
 modern civilization. 
 
 Christ is the true interpreter of God. It has been correctly 
 said that man is the noblest work of God, and we can just as 
 truly say that a proper conception of God is the noblest work 
 of man. A true knowledge of God has been a matter of pro- 
 gressive development. It is said that photographers can not 
 take pictures of the great peaks of the Alps as a whole, but are 
 compelled to take them in sections, and then put these sections 
 together in order to make a complete picture. So man was not 
 capable of grasping a full conception of God at once ; but God 
 had to gradually reveal himself to man. Revelation itself was 
 progressive. As Jesus has taught, it was first the blade, then 
 the ear, and. afterwards the full corn in the ear. Man in the 
 childhood of the race was. not prepared for the full revelation 
 given through the Christ. It required centuries of prepara- 
 tion. The student of the Rible knows that Jehovah was at first 
 the God of the patriarchs, the God of Abraham, the God of 
 Isaac, and the God of Jacob. He was looked upon as the God 
 of Abraham's tribe, and of his posterity. When Israel became 
 a nation, Jehovah became the God of the nation. While .the 
 prophets had a very high conception of God, it remained for 
 the Christ to fullv reveal unto us the true nature of the Father. 
 
Vlll INTRODUCTION. 
 
 We read in Malt. xi. 27 as follows: "Neither doth any know 
 the Father, save the Son, and he to whomsoever the Son will- 
 eth to reveal him." In John i. 18 we have much the same 
 thought. Jesus says: "Xo man hath seen God at any time; 
 the only begotten Son, who is in the bosom of the Father, he 
 hath declared him." The Xew Testament certainly teaches 
 that the Christ interpreted God to man in a higher light than 
 he had ever been known before. He taught the Fatherhood of 
 God, and this brought God to man. The chasm between God 
 and man was bridged, and God was brought to man. This 
 thought has had an important influence upon the modern scien- 
 tific doctrine of the immanence of God in nature. All modern 
 culture has been greatly influenced by it. 
 
 The doctrine of the Fatherhood of God places the divine 
 personality in a higher light than ever known before. The 
 Buddhists strive to get rid of personality, but Christians con- 
 sider it their duty to develop personality. Christ came to give 
 life, and to give it more abundantly. The Fatherhood of God 
 involves his goodness, and his providential care of his children. 
 God sends the rain upon the just and the unjust. When chil- 
 dren ask bread, the true father will not give th^m a stone, nor 
 will he give them a serpent when they ask meat; so the Father 
 in heaven will not reject the petitions of his children. The di- 
 vine Fatherhood also involves the love of God. We thus reach 
 the very essence of God, for God is love. When man thus un- 
 derstands the very nature of .God, he is prepared for the high- 
 est culture and civilization. Xenophon tells us that the mer- 
 cenary troops were driven by the whip into battle. They could 
 not make such soldiers as true patriots. It is better to serve 
 God from fear than not to serve him at all, but those who serve 
 God from love make better Christians. Hawthorne said that 
 Jonathan Edwards made him fear and tremble, but that Jesus 
 Christ made him hope and love. Jesus Christ has even taught 
 our modern schools how to govern the students. 
 
 CirKTST THE INTERPRETER OE Man. 111 John, the Second 
 
 chapter and twenty-fifth vor«o. ; we have the following language 
 
INTRODUCTION. IX 
 
 in reference to the Christ: "And because he needed not that 
 any one should bear witness concerning man ; for he himself 
 knew what was in man." Quinet gives a good description of 
 man's relation to the universe, in the following language : "Man 
 is neither the master nor the slave of nature ; he is its inter- 
 preter and living word. Man consummates the universe, and 
 gives a voice to the mute creation. Man is the microeosmus, 
 answering to the larger word and world of God." Man is the 
 epitome of nature, and a mystery second only to the Deity. 
 The psychologist can no more find out the soul to perfection 
 than the theologian can find out God. Science has discovered 
 every continent, and explored even the head-waters of the Nile ; 
 but the human mind remains the terra incognita. 
 
 The sensational philosophy of the eighteenth century great- 
 ly degraded man, and it has had a deleterious influence upon the 
 theology of the nineteenth century. We are now glad, how- 
 ever, that theology is outgrowing this materialistic view of man, 
 which only makes him an intelligent brute. Such a view of 
 man tends to crime and degradation. Convince a man that 
 there is nothing in him, and it is very difficult to get anything 
 out of him. It is said that a drunken gambler was once elected 
 mayor of a city. He felt the responsibility, quit his old asso- 
 ciates, had the law enforced, and became a worthy citizen. 
 
 The Bible gives a very different view 7 of 'man from that of 
 the sensational philosophy. The eighth Psalm, according to the 
 Revised Version, states that man was made only a little lower 
 than God. This Psalm is a diamond, and the first and last 
 verses are its gold setting. It teaches that man was made in 
 the divine image, and shows his relationship to nature. 
 
 In his physical make-up man is the highest animal. Where 
 the intelligence of the animal ends, man begins. Instinct is 
 the highest intelligence with the animal, and it is the lowest 
 with man. The animal is stationary, but man is progressive. 
 More than two thousand years ago Plato described the instincts 
 of the bee, and from that age to this it has not added a new idea 
 to its cell. In the davs of Seneca both men and women made 
 
X INTRODUCTION. 
 
 pets of monkeys. The women carried them in their laps, much 
 as they do dogs at the present day. Notwithstanding such good 
 environment, no monkey has ever been able to compose an ora- 
 tion or write a book. 
 
 The interpretation that Christ gives of man solves the great- 
 est problems of modern anthropology. Jesus answers the ques- 
 tions, Whence came man ? What is man ? and Whither is he 
 bound ? Man came from the plastic hand of God, and was 
 made in the divine image. He was made only a little lower 
 than God. He became himself a creator, and went to work at 
 once to subdue nature. He became a poet, an artist and a phi- 
 losopher. Jesus did not hold to the view of the materialistic 
 philosopher, who denies the freedom of the will; but he held 
 man strictly responsible for his conduct. He taught that man 
 would be a failure even if he gained the whole world, and in 
 doing this lost his own soul. Jesus taught that man's higher 
 moral nature relates him to God, as the instincts of the birds 
 of the air cause them, at the approach of winter, to seek a 
 warmer climate. Man's higher nature must be completed in a 
 higher world, and Jesus taught that man was bound for the 
 mansions above. This view of man makes him a proper subject 
 for God's revelation. It is said that when Tennyson walked 
 in his arbor and repeated verses of his "In Memoriam," a 
 caterpillar crawled up his desk. The worm was not capaci- 
 tated to receive a revelation from the great poet. So a materi- 
 alistic philosophy, that makes man only a worm of the dust, de- 
 stroys the possibility of a revelation. The view, however, which 
 Christ presents, that makes man a son of God and only a litttle 
 lower than God himself, makes a revelation a natural thing. 
 When we conceive of God as a father, it would certainly be very 
 unnatural for him not to reveal his will to his children. 
 
 Christ the Religious Teacher of the Race. — The 
 greatest writers of the past century recognize Jesus as the true 
 religious teacher of the race. Near the close of his life Thom- 
 as Carlvle used the following language: "The tidings of the 
 most important event ever transacted in this world is the life 
 and death of the divine Man in Judaea., at once the symptom 
 
INTRODUCTION. XI 
 
 and cause of innumerable changes to all people in the world.'' 
 John Euskin has been placed at the very front of the writers of 
 the nineteenth century. He says that his life has been dedi- 
 cated, not to "the study of the beautiful in face and flower, in 
 landscape and gallery, but to an interpretation of the truth and 
 beauty of Jesus Christ." Among the last words of the critical 
 Matthew Arnold are the following: "Christ came to reveal what 
 righteousness really is. For nothing will do except righteous- 
 ness ; and no other conception of righteousness will do except 
 Christ's conception of it — his method and secret." Shake- 
 speare, the greatest intellect, in many respects, ever known, does, 
 in passage after passage, eulogize Jesus Christ as the religious 
 leader and teacher of the race. 
 
 Jesus was noted for the simplicity of his style. He had 
 not a style, but the style. History tells us of a Spartan trav- 
 eler who could spend only one day in Athens. This traveler 
 went to Phidias, the great artist, and requested him to explain 
 the secret of his art, Phidias told him that one day was not 
 long enough for him to explain his system of sculpture, but that 
 it was long enough for him to study a single statue that embod- 
 ied the beautiful. So the great artist unveiled the statue of 
 Minerva, and the Spartan spent the day in studying in it the 
 principles of beauty. While Jesus knew that a lifetime was 
 not long enough for man to fully understand the philosophy 
 of religion, he could understand the Fatherhood of God and 
 the universal brotherhood of man. So Jesus presents a beau- 
 tiful parable that teaches the Fatherhood of God, and conse- 
 quently the- brotherhood of man. Charles Dickens, the great- 
 est master of the pathetic style of the past century, on being 
 asked the name of the most pathetic story in literature, at once 
 answered: "The story of the prodigal son." Thomas F. Mar- 
 shall, one of Kentucky's greatest orators, asked the noted Dr. 
 Breckenridge, of Kentucky, to preach in parables as Jesus did. 
 The great preacher promised that he would try to do so the 
 next Sunday. Mr. Marshall went to hear the sermon in para- 
 bles, but Dr. Breckenridge stated that no man could preach in 
 parables as did Jesus. 
 
Xll INTRODUCTION. 
 
 The Christ was noted for the breadth of his teaching. He 
 went far beyond the view that pictures God as fear, vengeance 
 and iron fate. While even Moses could say, when on the top 
 of the mountain, "I exceedingly fear and quake/' Jesus, when 
 on the mount, could say, "Our Father who art in heaven." 
 Jesus was not satisfied in teaching simply the attributes of 
 God, but he taught the very essence of God : God is light, God 
 is Spirit, and God is love. No other teacher ever taught the 
 very nature of God as did Jesus Christ. Nicodemus certainly 
 made no mistake when he said to Jesus, "We know- that you are 
 a. teacher come from God, for no man can do these signs that 
 thou doest, except God be with him." Not only Nicodemus, 
 but all the great Jewish doctors of that day, had to admit that 
 the works of Jesus were not the works of an ordinary man. 
 They recognized in him a special influence from the unseen 
 world. 
 
 The view of Jesus Christ in reference to the kingdom of 
 God was revolutionary. Even Nicodemus could not under- 
 stand it, The Jews, like other nations, looked upon the king- 
 dom as under the protection of a higher power, but they never 
 had a conception of the spiritual kingdom that Jesus came to 
 establish. The great adversary offered Jesus the kingdoms of 
 this world upon the same condition that other great leaders re- 
 ceived them. Mohammed afterwards accepted them from the 
 great adversary. The spiritual conceptions of the kingdom 
 of God, as presented by Jesus, were so high that even the apos- 
 tles were a long time understanding them. When this world 
 reaches the high spiritual conceptions of the Christ, then the 
 kingdoms of the world will be conquered, and true Christian 
 culture will result in the perfection of humanity. 
 
 In Book Second of this work, the author discusses the great- 
 est social and political problems of the age. He largely views 
 them from the standpoint of Christian sociology. This is in- 
 deed a new science. Dr. J. N. W. Stuckenberg was one of the 
 first persons in this country to write a book on the subject. 
 And as a matter of fact, when he wrote it he was living in Ber- 
 
INTRODUCTION. Xlll 
 
 lin, Germany. My attention was soon attracted to the work, 
 as I was then a student in the East, and I bought a copy. I 
 have been much interested in the science from that day to this. 
 I can see no good reason why we should not study Christian 
 society the same as we study the Christian individual. 
 
 August© Comte, the French philosopher, first introduced the 
 word "sociology" into literature. He invented the word to rep- 
 resent what he called social physics. As you know, he designed 
 his positive philosophy to supersede all metaphysics and the- 
 ology. He wanted no God to influence society, but only nat- 
 ural law. He, however, was never able to tell whence came 
 natural law. The laws of nature are the very thoughts of God. 
 We are now grateful to know that. Sociology has largely es- 
 caped its materialistic environment. Sociology is the science 
 of society, and Christian sociology is the Christian science of 
 society ; i. e., it is the science of society viewed from a Chris- 
 tian standpoint. We find a sociology in the Bible, and as 
 Christ is the central figure of the Bible, Christian sociology 
 comprehends Biblical sociology. I regard Christian sociology 
 as one of the most important departments of theology. 
 
 Christian sociology is a very important science at the pres- 
 ent time ; for the tendency of Protestantism has been to an ex- 
 treme individualism. Both the church and society have suf- 
 fered from this extreme tendency. Individuals have been 
 leeches, which have fattened themselves on society. Christian 
 sociology is greatly needed to counteract this extreme'. There 
 is also another extreme that is equally dangerous. It is infidel 
 socialism, that has made such rapid progress during the last 
 half of the nineteenth century. This theory really denies indi- 
 vidual freedom, and the individual is not considered as having 
 any intrinsic value in himself. He is only regarded as a 
 means to an end — an instrument to advance the interest of 
 society. While individualism makes society valuable only as 
 a boat to carry the passenger) socialism makes society a sea, and 
 individuals only waves that rise and fall. Christian sociology 
 condemns both these figures ; it makes society a body, and in- 
 
XIV % INTRODUCTION. 
 
 dividuals members of this body. The members are as neces- 
 sary to the perfection of the body, as the body is essential to 
 the health and welfare of the members. Both Christ and Paul 
 taught there could be no body without members, and no mem- 
 bers without the body. 
 
 In the study of Christian sociology, we should use the 
 inductive method. We know something of the great blun- 
 ders that have been made in other departments of theology 
 by the use of isolated proof-texts. Christ and his apostles have 
 been made to support all kinds of fanciful theories. No one 
 should consider himself competent to speak or write on Chris- 
 tian sociology until he has studied carefully every passage in 
 the Bible bearing on this subject. He is not prepared to gener- 
 alize until he has wisely handled the Scriptures according to 
 the inductive method. Even after all this has been done., it 
 is then best to think at least twice before either speaking or 
 writing once. You can readily see the importance of this when 
 you consider the character of the New Testament itself. The 
 sayings of Jesus on any subject, like those of Plato., are greatly 
 scattered, and it is necessary to bring them together. Besides, 
 Jesus often used figurative language, and it requires great care 
 to always perceive his meaning. Think of the many fanciful 
 theories that have been built upon the parable of the unjust 
 steward. Christian sociology is indeed a very interesting sci- 
 ence ; but those who study it should learn to watch as well as 
 
 pray. 
 
 Christian sociology especially concerns itself with three 
 normal forms of society; viz.: the family, the state and the 
 church. The state is a development out of the family, and, in 
 a sense, the church is a development out of the state. Christ 
 did not destroy the law and the prophets, but he did fulfill 
 them. He re-enacted every commandment of the Decalogue 
 except one, but all were placed upon a higher plane. In the 
 place of the Jewish Sabbath, he established the Lord's Day; 
 but even the Jewish Sabbath itself he fulfilled. "There is a 
 rest remaining for the people of God." While, in a sense, 
 
INTRODUCTION. XV 
 
 Christianity was a development, "first the blade, then the ear, 
 and then the full corn in the ear," still the church was quite 
 original with Jesus. It was to be built upon a divine founda- 
 tion, and be animated by the spirit of the new commandment 
 which he himself had given. 
 
 Jesus gives special attention to the family as one of the 
 normal forms of society. He teaches the importance of a higher 
 morality and spirituality on the subject than had ever been 
 known before. The overthrow of the ancient family institu- 
 tions among the Komans was rapidly undermining Roman civ- 
 ilization. The Jews were not so bad, but their loose ideas con- 
 cerning divorce were rapidly rendering void the ethical influ- 
 ence of Judaism. The liberal school of Hillel had become a 
 very great offender on this question, and a man could even 
 obtain a divorce in case he found another woman he liked better 
 than his wife. Well could Jesus charge upon the Jewish teach- 
 ers that they had made void the word of God by their traditions. 
 He referred them back to the primal law of marriage, when 
 God made one female for one man, and declared that the twain 
 should be one flesh. Xot even father or mother had the right 
 to stand in the way of a proper marital union. If necessary, 
 man was to give up even father and mother, and cleave to his 
 wife. In opposition to the traditional view of divorce, he would 
 allow divorce on no other ground than adultery, which crime in 
 itself severed the marriage bond. Jesus was very specific in 
 his teachings in reference to the family, and the principal cause 
 of this was doubtless the fact that the family stands at the foun- 
 dation of all true civilization. It is really a social microcosm, 
 and its purity and perpetuity are essential to the progress of 
 civilization. Without the Christian family, we would certainly 
 be without the Christian state and the Christian church. 
 
 On its physical side, Jesus regards marriage, like other 
 physical social elements, as belonging simply to the present age. 
 The much married woman of the Sadducees' puzzle is upon 
 this principle easily solved. The levirate law will not apply to 
 the future world, where all are as the angels of God. As the 
 
XVI INTRODUCTION. 
 
 physical and transient in the kingdom of God will ultimately 
 give way to the spiritual and permanent, so, in the family, the 
 spiritual union which must have accompanied the physical, will 
 alone survive, and the love and union of husband and wife will 
 be transmuted into the love and union of children of a common 
 Father. They will be united in the great spiritual family of 
 the redeemed. 
 
 Jesus nowhere gives any systematic teaching in reference to 
 politics. His attitude towards the state can only be gathered 
 from his life and a few scattered statements. His statement, 
 "Render to Caesar that which belongs to Caesar," certainly im- 
 plies a recognition of civil government. Jesus and his apostles 
 fully taught that the state was a God-ordained institution, and 
 that all citizens should render unto it that obedience essential 
 to the welfare of society. Jesus did not teach any particular 
 form of government, but that form would be in the greatest 
 harmony with his teachings which tended to bring about that 
 ideal social condition, characteristic of the kingdom, which he 
 preached. All the monarchy he taught was the fatherly mon- 
 archy of God, and obedience of all men as sons of God. Society 
 can never reach the Christian ideal until the kingdoms of this 
 world become the kingdom of our Lord and of his Christ. 
 
 The word "kingdom" is probably used at times in a more 
 comprehensive sense than the word "church," but frequently, 
 at least, they are interchangeable terms. This is certainly the 
 case in the sixteenth chapter of Matthew. The purpose of the 
 church, as well as the kingdom, was to lift society to that high 
 ideal which he had presented to his disciples. In the church, 
 there was to be no distinction between rich and poor, bond or 
 free ; all were to be one in Christ, Jesus was neither an indi- 
 vidualist nor a socialist, in the modern use of the terms. He 
 was a preacher of righteousness. He did not commend Lazarus 
 because he was poor, but because he was a righteous man in spite 
 of his poverty. He did not condemn Dives because he possessed 
 property, but because he was a selfish and foolish individualist. 
 He had not the wisdom of the unjust steward, who knew how to 
 
INTKODUCTION. XV11 
 
 provide for the future. Dives might have made a friend of 
 Lazarus, aud at last have been received by him into everlasting 
 habitations. The reason why there was such a gulf between 
 them in the future world was the fact that Dives made the gulf 
 in the present world. Jesus clearly taught that we are only 
 stewards of God in this world, and in the future world we will 
 have to account for the way. we have used our Lord's money. 
 I heard a Philadelphia preacher at the University of Texas 
 say that in this age it is a disgrace to be poor. If he used the 
 word "poor" in the sense of pauper, there is doubtless much 
 truth in what he said. It may be even a greater disgrace to be 
 rich. Mr. Carnegie has said that the time will come when it 
 will be a disgrace to die a millionaire. Lie doubtless meant 
 that it is a disgrace not to make a wise use of the property a 
 man may have acquired. 
 
 It is certainly to be regretted that modern socialism has 
 been so much under the influence of infidel leaders ; for while 
 it has gone to great extremes, it certainly has some important 
 truths for society. It seems in some quarters to be coming 
 more under Christian influence. The present attack of the 
 Roman Catholic Church upon it may cause it to defend itself 
 against infidelity. It seems that under the direction of the 
 Pope the Roman Church has organized a crusade against social- 
 ism. Bishop Quigley, of Buffalo, IS". Y., has issued a manifesto 
 against it. He uses the following strong language : "As a 
 political party, Social Democracy is a recent importation from 
 Continental Europe. Here, as there, its avowed object is the 
 creation of a new order of things totally destructive to the ex- 
 isting social, political and economical conditions under which 
 Ave live. The attainment of this new order of things is to be 
 effected by political agitation in the main, but revolutionary 
 and violent methods are freely urged by its leading advocates 
 bs soon as the masses shall be sufficiently organized to cope with 
 the power of capital and class. 
 
 "Everywhere this movement is characterized by unbelief, 
 hostility to religion, and, above all, uneompromised and bitter 
 
XV111 LNTKODUCTION. 
 
 hatred and denunciation of the Catholic Church. Its official 
 programs, the platforms of its party conventions, the public 
 utterances of its leading advocates, its newspaper organs and 
 periodicals, breathe hatred and threats against revealed relig- 
 ion, its doctrines and institutions." 
 
 Again the bishop says : "Social Democracy denies the exist- 
 ence of God, the immortality of the soul, eternal punishment, 
 the right of private ownership, the rightful existence of our 
 social organization, and the independence of the church as a 
 society complete in itself and founded by God. Therefore no 
 Catholic can become a Social Democrat. Therefore no Catho- 
 lic can become a member of a Social Democratic organization, 
 or subscribe for or in any way contribute to the support of a 
 Social Democratic newspaper organ." 
 
 The Worker, the Xew York organ of the Social Democratic 
 party, thus replies to the bishop: "The bishop's charge is a 
 sweeping one. We now challenge him, as bishop or an honest 
 man, to prove, not the whole, but one-hundredth part of what 
 he has alleged. He can not do it, for it is not true. Our na- 
 tional party platform is printed in this paper ; let readers 
 search there for hatred, denunciation and threats against the 
 Catholic Church or any other. We have, in our ranks, not only 
 men holding to the beliefs of Protestant churches, but men be- 
 longing to the same communion with Bishop Quigley and wear- 
 ing the same cloth of priesthood. In the Socialist movement 
 we ask no man his creed. We demand only his faithful adher- 
 ence to the working class in its battles with the forces of 
 capitalisim." 
 
 Again, the editor of the }Yorher says : "Bishop Quigley, let 
 us advise you to reconsider your action. Your attack is an 
 unprovoked one, for the Socialist party makes no attack upon 
 you or your church or your beliefs. But if you persist in the 
 attack, let us tell you there is no organization on earth that can 
 fight as we can. Bismarck lias measured strength with us, and 
 failed. Russian czars and French dictators have tried to crush 
 our movement, and thev have failed. You will not succeed," 
 
INTRODUCTION. XIX 
 
 This shows that the Social Democratic movement has not 
 been fully understood. That its leaders in the past have too 
 frequently been infidels, there can be no question ; but the move- 
 ment itself is not necessarily infidel. Its purpose is evidently 
 to benefit the people, and if it can come under the leadership 
 of Christian men, it may become a powerful force in the in- 
 terest of civilization. While the Social Democracy has gone to 
 extremes, its opponents have gone to fully as great extremes, 
 and it may yet prove itself to be a providential movement in 
 the interest of humanity. Students of Christian sociology 
 should do all they can to guide the Social Democracy in the 
 right path. We should all work for the general good of man- 
 kind. 
 
 In Book Third, the author discusses the golden mean phi- 
 losophy in its relation to the solution of the greatest problems. 
 He fully believes that all the erroneous systems in science, phi- 
 losophy and religion have been the result of pushing partial 
 truths into extremes. Both realism and idealism contain truth, 
 but one has been pushed into materialism and the other into 
 rationalism. The golden mean philosophy harmonizes the two. 
 We find the same extreme positions fully as visible in the his- 
 tory of religion as in the history of science and philosophy. In 
 fact, what a man's philosophy is, that his religion will bei If 
 you find a man materialistic in philosophy, you will find him 
 materialistic in religion ; and if you find him pantheistic in 
 philosophy, you will find him rationalistic in religion. What 
 is now known as the higher civicism in religion has long since 
 been discussed in philosophy. 
 
 W r e certainly need the golden mean philosophy in discuss- 
 ing the problems connected with the higher criticism. We 
 should at the very beginning be careful in the use of terms, and 
 not confound the higher criticism with destructive criticism. 
 Prof. J. W. McGarvey truly says : "Strictly defined, higher 
 criticism is the art of ascertaining the authorship, date,- credi- 
 bility and literary characteristics of written documents. It is 
 a legitimate art, and it has been employed by Biblical scholars 
 
XX INTRODUCTION. 
 
 ever since the need of such investigations began to be realized. 1 ' 
 This definition should be kept in mind, for I frequently see in 
 some of our most learned periodicals the higher criticism con- 
 founded with the destructive criticism. It is greatly to be 
 regretted that many who in the past have only been considered 
 higher critics, are rapidly becoming very destructive. This is 
 manifestly true of Prof. T. K. Cheyne. The following lan- 
 guage in the Nineteenth Century and After is certainly very 
 skeptical : "Abraham, Isaac and Jacob, then, are lunar heroes. 
 In the case of Abraham this is, according to Winckler, doubly 
 certain. His father Terah comes from Ur of Chaldea, the city 
 of the South Babylonian Moon worship (Mannar), but in order 
 to reach Canaan, he must halt at !Narran, which is the second 
 great center of lunar worship in the region of the Euphratiaa 
 civilization." 
 
 Again the learned professor says: "And how comes Sarah 
 to be at once Abraham's sister and his wife ? Because Sarah, 
 being the counterpart of Istar, has a double role. She is the 
 daughter of the Moon-god, and therefore Abraham's sister; she 
 is the wife of Tammuz, and therefore Abraham's wife. For 
 Abraham, too, according to Winckler, has a double role; he is 
 the son of the Moon-god, but he is also the heroic reflection of 
 Tammuz. Of Isaac little is recorded ; he dwells at Beersheba, 
 the well of the Seven-god ; that is, the Moon-god. Jacob, how- 
 ever, is much more definitely described. His father-in-law 
 Laban reminds us, by his very na<me, of Lebena, the moon, and 
 Laban's two daughters, Leah and Rachel, represent respectively 
 the new moon and the full moon. Dinah, Leah's daughter, rep- 
 resents Istar, the daughter of the Moon-god, and with her six 
 brothers makes up the number of the days of the week, one of 
 which in fact (Dies Veneris, Friday) has a female deity." 
 
 Professor Cheyne thinks that the key to the character of 
 Joseph is found in Gen. xxxvii. 10, where he dreams that the 
 sun, moon, and the eleven stars did homage to him. The pro- 
 fessor further says : "In the original story it was the Moon-god 
 (Jacob), with his children, who bowed down before the Sun- 
 
INTRODUCTION. XXL 
 
 god (Joseph), his son. The rest of the story of Joseph now 
 becomes clear. The lunar heroes, Abraham and Jacob, fetched 
 their spouses from the land of the Moon-worship; the solar 
 hero Joseph goes to Egypt, the land of Sun-worship, to obtain 
 for his wife the daughter of a priest of Heliopolis. But, like 
 Abraham, Joseph also represents Tammuz, the Sun-god of 
 springtide^ w r ho dies and passes into the underworld, whither 
 Istar descends to' bring him back to earth. This is why he is 
 cast into the pit, and again raised out of it. Hence another 
 reason for Joseph's* going into Egypt, for Egypt represents the 
 southern region of the sky, in which the sun stands in the wia- 
 ter when Tammuz is dead. That the tribes of Israel (neces- 
 sarily twelve, because of the signs of the zodiac), together with 
 their ancestors, are connected with an astral myth, is not a new 
 idea, but it has been w T orked out by Stucken and Winckler with 
 greater fullness of knowledge than by any previous writer. It 
 is, of course, not stated that the early legends are historically 
 worthless ; wisely used, even the early legends can be made to 
 furnish historical material, both directly and indirectly." 
 
 It can readily be seen by students of philosophy that the 
 methods of Stucken and Winckler are those of the Left Wing 
 of the Hegelian philosophy. Strauss and others applied the 
 same methods to the Xew Testament and failed ; and the de- 
 structive critics of the Old Testament will certainly make even 
 as great a failure. Their methods would not only destroy the 
 history contained in the Bible, but all other ancient history and 
 even much modern history. The student would soon begin to 
 inquire if Hannibal, Csesar and Alexander had any real exist- 
 ence. Destructive criticism is skepticism ; for if it succeeds in 
 destroying the Old Testament, it will by precisely the same 
 methods destroy the Xew. As Xeander and others effectively 
 answered the arguments of Strauss and his school in their de- 
 structive criticism on the "New Testament, so there are others 
 who will as effectively answer the destructive critics of the Old 
 Testament, It is said that when Meander read the statement 
 of De Wette that the resurrection of Christ could no more be 
 
XX11 INTRODUCTION. 
 
 denied upon historical evidence than the assassination of Julius 
 Caesar, the great historian burst into tears. It is equally true 
 that upon historical evidence the lives of the patriarchs can no 
 more be denied than can the lives of the Roman emperors. It 
 seems that the purpose of the destructive critics of both the 
 Old and New Testaments is to eliminate the supernatural. 
 This they can not do, for it would destroy all revelation. Hegel 
 claims that the Christ is the goal of all ancient history and the 
 point of departure for all modern. The resurrection of the 
 Christ is the supreme fact of the gospel, and the fact upon 
 which the apostles dwelt. The man who denies this fact can 
 no longer in consistency be called a Christian. 
 
Book I. 
 
 THE GREATEST SCIENTIFIC AND PHILOSOPHICAL 
 PROBLEMS OF THE AGE. 
 
 CHAPTER I. 
 The Problem of Theism. 
 
 Those who deny the personality of God are weak in their 
 belief of the personality of man. In all the pantheistic relig- 
 ions of the East, men are very indistinct in the perception of 
 their own personality. Why is this \ I answer, it is because 
 man arrives at a belief in the personality of God very much as 
 he arrives at a belief in his own personality. Self-conscious- 
 ness, unperverted, guarantees a belief in man's personality, and 
 man's religious nature, unperverted, guarantees a belief in a 
 Supreme Being. The great German psychologist Lotze uses 
 the word ahnung, which is nearly the same as our word presage, 
 for man's primitive sense of a Supreme Being. That man has 
 such an apprehension of God is evident from the fact that his 
 belief in the existence of God does not always depend upon 
 proof. One special fault I find with works on Theism is the 
 fact that nearly all of them that I have read place special em- 
 phasis upon some particular argument, and ignore all the rest. 
 Even Sir William Hamilton made this mistake. I will pre- 
 sent here ten proofs of Theism, which, taken together, are to 
 my mind perfectly conclusive. 
 
 Proof I. Intuition. I think that Professor Calderwood, in 
 his excellent work on "The Philosophy of the Infinite," places 
 too much, stress upon this argument. In fact, he seems to ignore 
 all other arguments. Dr. Hodge, in his "Systematic Theology," 
 takes the position that the idea of God is innate. He does not, 
 however, go so far as Professor Calderwood, and ignore all other 
 proofs. I do not think that 'man has an intuition of God in the 
 
Z MAOROCOSMUS. 
 
 sense that he has of space and time. Sir Isaac Newton claimed 
 that space and time are attributes- o<f God. If that, be true, 
 then God exists, for space and time of necessity exist. We 
 must not confound intuition and instinct. It is certainly 
 true that man instinctively looks Godward, and those who 
 use intuition in that sense certainly have a legitimate argu- 
 ment. 
 
 II. The Ontological Proof. The existence of God is in- 
 volved in the idea of him. Dr. McCosh, in his "Intuitions of 
 the Mind/' places a good deal of stress upon this argument. 
 Man naturally attaches to the idea of an infinite and perfect 
 being the very image of God. From the fact that man has in 
 his mind the idea of the infinite, Descartes reasoned that God 
 must have been the author of it. This is really a valuable 
 argument from effect to cause. 
 
 III. The Cosmological Proof. Everything in this world 
 is finite, and did not have its origin in itself. We can trace 
 effects back to causes, wdiich also become effects.. If there is no 
 causative being, who exists without being caused, then the chain 
 would be endless, and causation would be a mere phantom. 
 Julius Muller, the great German theologian, shows quite con- 
 clusively that causa sui implies personality. If this be true, 
 then the universe is an effect, and a supreme 'personality is its 
 author. 
 
 It is very evident that the world could not have made itself. 
 Some so-called philosophers reason very much as Topsy did. 
 They say the world has simply grown, has been developed. 
 Suppose that is true, would not an advancing world need an 
 author as well as one that stands still 1 If the world has simply 
 unfolded itself out of chaos, it would, then, certainly demand 
 an infinite cause. 
 
 Everything in this w 7, orld is dependent. Gravitation holds 
 the mineral kingdom in its place, and it is moved by a force not, 
 itself. The vegetable kingdom depends upon the mineral for it-i 
 life. The animal depends upon the vegetable. Even the earth 
 depends upon the sun, and, so far as we know, the whole system 
 of nature is dependent. Man himself is a dependent being. A 
 
THE PROBLEM OF THEISM. 3 
 
 dependent being implies an independent one. We may safely 
 conclude, then, that man's author is an independent being. 
 
 IV. The Geological Proof. Geology furnishes some strik- 
 ing proofs of the existence of a Supreme Being. The history 
 of this earth shows crisis as well as development. There was 
 a time of awful convulsions, when the solid rocks rolled in liquid 
 fire. At one time, the atmosphere, a hundred miles high, was 
 filled with gases that no animal could breathe. There was a time 
 when gigantic animals, now extinct, were monarchs of this 
 world, and devoured its great vegetation. There is after this a 
 great ice period, and animals, frozen in the ice, are preserved to 
 the present time. After all this the earth is fitted up for the 
 abode of man. We must look beyond development to the Infinite 
 Creator as a sufficient guide to have brought the earth through 
 all its dangers. 
 
 If the theory of development be true, inert matter could not 
 have produced such wonderful phenomena. In fact, all devel- 
 opment implies a guiding will beyond phenomena. The forces 
 of nature certainly can not account for their own origin. If 
 there is a law of evolution, that is the guiding star in all 
 progress, that law can not account for its own origin. It points 
 back to a Supreme Lawgiver, who is far above the mutability 
 of phenomena. 
 
 V. The Astronomical Proof. "The heavens declare the glory 
 of God ; and the firmament sheweth his handy work" (Ps- 
 xix. 1). 
 
 1. The heavens declare the glory of God in their unity. Tne 
 heavens above are spheres, very much like our earth. All have 
 orbitual motions, and probably also axial motions. All appear 
 to be warmed and lighted by the same element, and are governed 
 by the same law of gravitation. Observe our solar system, and 
 you find unity in variety. One member of the system is one 
 hundred miles in diameter, and another nearly one hundred 
 thousand. Some have moons, others have none; some have at- 
 mospheres, others have none. Saturn has three equatorial rings, 
 and eight moons; no other planet has so many. Neptune's 
 year is equal to one hundred and sixty-five of ours. Saturn's day 
 
4 MACEOCOSMUS. 
 
 19 about one-half of our clay. While there is infinite variety 
 in the solar system, we also find perfect unity. All have a com- 
 mon center, and around the sun the different planets and satel- 
 lites go. Night after night th©y declare God's glory. In the 
 solar system we have unity of matter and unity of law, and 
 these declare the unity of God. 
 
 We find the same unity in variety when we pass to the fixed 
 stars. These fixed stars are great central suns, very much like 
 our sun. They differ greatly in size, and even the light emit- 
 ted from them has different colors. Some of the systems 
 appear to be lighted with emerald, and others with, many colors. 
 Of course these great suns differ in size. Take Sirius, the 
 brightest star in the heaven, and it is almost dazzling to the 
 naked eye. Around one great center the universe appears to 
 move, and we are probably safe in calling this center the very 
 throne of God itself. 
 
 2. The heavens declare the omnipotence oif God. The power 
 of the almighty architect is certainly displayed to all who fully 
 comprehend the structure of the heavens. Such might not be 
 the case to a superficial observer. Contemplate for a short time 
 the ponderous orbs, and you will understand what I mean. Our 
 earth is one of the smallest, and it is a globe eight thousand 
 miles in diameter. Think of this ponderous body hurled into 
 space and in constant motion. This gives us some conception 
 of omnipotence. But what is our earth in cemparison with 
 the great universe of God? It is God's almighty arm that has 
 projected these stupendous orbs into space, and impressed upon 
 them their wonderful velocity. It is useless to talk about the 
 laws of motion and attraction. These are but the modes in 
 which God exercises his power, and they can not, in any sense, 
 be the power itself. 
 
 3. The heavens declare God's glory in their vastness. The 
 vastness of the solar system is almost beyond comprehension. 
 The sun itself might be called a million-fold world. Then think 
 of the other bodies of the great system, and you can indeed 
 exclaim, How vast! Then look, some bright night, into space, 
 and behold a thousand suns, similarly attended to our own. The 
 
THE PROBLEM OF THEISM. 5 
 
 telescope brings many more to our view. I was never more im- 
 pressed with the vastness of the heavens than when permitted, 
 upon the top of Mt Hamilton, to look at the heavens through 
 the great Lick telescope. God's glory is certainly declared in 
 the vastness of the heavens. 
 
 4. The lieavens declare the wisdom of God. It is not so 
 easy to understand the wisdom of an architect as his power. 
 It is easy to see the evidence of power in a steam-engine, while 
 a much better understanding of the engine is essential in order 
 to comprehend the wisdom in its construction. While we read- 
 ily see power in the universe, it requires quite a good compre- 
 hension of the celestial mechanism in order to understand the 
 wisdom displayed in its organization and arrangement. The 
 thoughtful astronomer can not otherwise than behold the wisdom 
 of God in the organization of the solar system. In the center 
 is the controlling orb. The planets vary in distance from thi^ 
 center until the most distant one includes in its orbit an area 
 whose diameter is sixty millions of miles. While these orbs 
 attract one another, God in his wisdom has so arranged them 
 that they move oai in their pathways without any conflict. The 
 same thing is true of all other systems, as well as the solar 
 system. Some astronomers recently thought that Biela's comet 
 would strike our earth. When the comet reached the point of 
 contact, the earth bad passed on and was safe. The wisdom of 
 God is fully manifest in the wonderful order and adaptation 
 which the astronomer finds everywhere in the shining heavens. 
 
 5. The heavens declare God's glory in their relationship to 
 law. All nature is governed by law, or, better, according to 
 law. The laws of Kepler and of Newton areas operative to>-day 
 as they were at the time of their discovery. The planets move 
 in the same elliptical orbits, in the same times, and with the 
 same principles of retardation and acceleration as they did 
 thousands of years ago. The stellar system is no less governed 
 according to law than the solar system. We find law every- 
 where, even upon the blazing thrones of the heavens. The most 
 distant system is as much governed by the law of gravitation 
 as is our solar system. God evervwhere governs according to 
 
6 MACEOCOSMUS. 
 
 law. What we term tlie laws of nature are simply the uniform 
 expression of the will o<f God. 
 
 VI. The Physico-Theological Proof. The evidence of inteh 
 ligent purpose in the constitution of the world proves the per- 
 sonality, the intelligence and freedom of the First Cause. It 
 is an argument that will impress all intelligent persons. Socra- 
 tes illustrated this argument by a statue, and Paley, two thou- 
 sand years afterwards, by a watch. All nature can really be 
 used as an illustration. Sir Isaac Newton thought the eye a 
 cure for atheism. The eye is both telescope and microscope, 
 altering its focus to suit the distance of an object. The lenses 
 of the eye, and the optic nerve behind them, are adapted to 
 the waves o>f light coming from the sun, more than ninety 
 millions otf miles away. The whole system of nature is cer- 
 tainly valuable in the argument from design. The following 
 lines, doubtless, contain more truth than poetry : 
 
 God! let the torrents, like a voice of nations, 
 
 Answer; and let the ice-plains echo, God! 
 
 God! sing, ye meadow streams, with gladsome voice; 
 
 Ye pine groves, with your soft and soul-like sound; 
 
 Ye signs and wonders of the elements, 
 
 Utter forth God, and fill the world with praise." 
 
 It is important to distinguish between order and adaptation 
 since the advent of modern evolution theories. In order, we 
 have the harmony of nature resulting from the reign of law. 
 In adaptation we have the arrangement of means to special intel- 
 ligent ends. Both order and adaptation imply design. In the 
 perfect conformity of all vertebrate animals to a typical idea is 
 a good example of order; the adaptation of the wing for flying 
 or the foot for walking well illustrates special adaptation. The 
 mind, in the order of nature, can not otherwise than recognize 
 the very thought of God. To my mind, adaptation is plainer 
 in the works of God than in the works of man. The hand of 
 man bears more marks of design than the tools that man makes. 
 Some seem to think that the evolution theory destroys the tele- 
 ological argument. This theory is not science, but only an 
 hypothesis, which may not hereafter be accepted as science. 
 
THE PROBLEM OF THEISM. 7 
 
 But if it should hereafter be proved, it would not affect the 
 theistic argument, which proceeds from adaptation to design. 
 A few rudely formed stones satisfy geologists of the past exist- 
 ence of mankind in the corresponding epoch. This shows a 
 natural belief on the part of mankind that adaptation proves 
 design. In fact, evolution has nothing to do with the why, but 
 simply the how of phenomena. Even Professor Huxley affirms 
 the consistency of evolution with design. These are his words : 
 "The teleological and mechanical views of nature are not neces- 
 sarily mutually exclusive. On the contrary, the more purely a 
 machinist the speculator is, the more firmly he affirms pri- 
 mordial nebular arrangement, of which all the phenomena of 
 the universe are consequences ; the more completely is he thereby 
 at the mercy of the teleologists, who can always defy him to dis- 
 prove that this primordial nebular arrangement was not in- 
 tended to evolve the phenomena of the universe." 
 
 I want to draw a few evidences of design from anatomy and 
 physiology. These have always been very striking to me ever 
 since, in my boyhood, I read Paley's works. The means by 
 which food is converted into blood, which blood is so conveyed 
 through vessels that nutriment is properly appropriated, and 
 waste matter thrown away. In this arrangement we have won- 
 derful adaptation. The heart, which propels the blood to all 
 parts of the system, is more wonderful than the great engine 
 we saw* in Machinery Hall at the Centennial Exposition, which 
 moved all the machinery in the hall. Such adaptation cer- 
 tainly implies intelligent design. All thoughtful persons must 
 admire the wonderful skill which planned the human hand. 
 When we watch the fingers of the musician flying over the 
 keys, we are impressed with 'matchless adaptation. Xo more 
 perfect mechanical device can anywhere be found. Does it not 
 imply intelligent design ? One more illustration ; viz. : The 
 human brain that holds in its mysterious folds the thought that 
 advances the highest civilization. The relationship of the brain 
 to thought is wonderful. In great mental activity the brain 
 receives a larger supply of blood. In fact, the temperature 
 so increases that it can be measured by a thermometer applied 
 
8 , MACROCOSMUS. 
 
 to the scalp. Adaptation found in anatomy and physiology cer- 
 tainly points very plainly to an intelligent designer. 
 
 VII. The Psychological Proof. As the eye implies the 
 existence of light, so the religious instincts of man implv a 
 light from above. The religious nature of man is as real as the 
 physical ; and as the physical implies the existence of the ■ma- 
 terial world, so the spiritual implies the existence of the spir- 
 itual world. Man knows the existence of mind by his own 
 consciousness; and while he is not directly conscious of God, 
 he is conscious of the existence of faculties which cause him to 
 reach out for the Infinite. The soul has a conscious dependence 
 upon a higher Being, and feels that this world can not fully 
 satisfy its wants. 
 
 Man is so constituted that lie needs guidance. The history 
 of the race, as well as that of the individual, shows that man 
 is not a sufficient guide in himself. He must be placed under 
 law. There can not be law without a lawgiver. Therefore, the 
 Author of man's nature is a Lawgiver. But man's nature not 
 only demands law, but it demands moral law, and this implies 
 that man's Creator is a moral Lawgiver. The faculties of the 
 human mind are such that they demand an intellectual and 
 moral guide to secure their complete development. The God of 
 nature and of revelation has given a system by which humanity 
 can reach perfection. 
 
 VIII. The Historical Proof. This argument is from 
 the belief of mankind, as testified from the facts of history. 
 Becent researches in history and ethnology fully justify the 
 statement that if a belief in God is not innate, it is oertaiuly 
 connate. It is true that some missionaries and travelers who 
 were unwilling to believe that man could obtain any knowl- 
 edge of God except from the Bible, have reported that they 
 found tribes entirely destitute of the theistic idea. But a more 
 careful knowledge of the language and literature of such tribes 
 has shown that the first reports were erroneous. While the idea 
 of some tribes may be crude and grotesque, it does not destroy 
 the fact that mankind universally feel a dependence upon a 
 higher being. 
 
THE PROBLEM OF THEISM. V 
 
 Comparative philology has been a great support to the his 
 torical argument in. favor of the divine existence. It is said 
 that the Aryan race has always had a tendency to polytheism ; 
 yet we find in all the Indo-European languages a tendency to 
 monotheism clear back of all polytheistic notions. The word for 
 God is really the same in Sanskrit, Greek, Latin and German. 
 In the oldest documents of the Aryan race this word is used 
 to denote the highest Deity and the Father of gods and men. 
 This fact, to my mind, is very significant, and it shows that the 
 whole Aryan race at one time tended towards a belief in a 
 Supreme Being. 
 
 We may account for the theistic idea among the races of men 
 in the following ways: (1) God at the beginning gave man a 
 revelation of himself. Even John Stuart Mill claimed that if 
 there were a God, it was probable that he had revealed himself 
 to man. ( 2 ) There is a common tendency among men to retain 
 and transmit the idea when once presented. (3) Man instinct- 
 ively depends upon a higher being. 
 
 IX. The Providential Proof. This argument is founded 
 upon the evidence of a moral government among men. As the 
 spirit influences the body, but is to us unseen, so God in his 
 providence governs this world, although he is to us unseen. 
 Any careful student of the world's advancement can not fail 
 to see the providential guidance of God in the progress of 
 humanity. The very things which have appeared as ruinous to 
 a nation have been the means of its rapid advancement. The 
 Civil War in America appeared perfectly ruinous to republi- 
 can institutions, yet it was really a means of unifying the coun- 
 try, and the United States has made more rapid progress since 
 than ever before. Even the Southern States are more prosper- 
 ous than they were before the war. God makes even the wrath 
 of man to praise him. How different, indeed, is this view of 
 the world from that adopted by the pessimists. Shopenhauer, 
 the great prophet of this school, claims that man is befooled by 
 hope, and dances into the arms of death. He looks upon human 
 life and upon man as a failure', and thinks it would have been 
 better if man had never been boirn. If all men believed this 
 
10 MACROCOSMUS. 
 
 doctrine, it would be an eternal bar to human progress. Under 
 the benign influence of a faith in the providential government 
 of God, the highest ethical systems of the world have been de- 
 veloped. The reign of atheism in France during the last part 
 of the eighteenth century shows that when a nation becomes 
 thoroughly atheistic it is prepared for a reign of terror. It 
 unchains anarchic forces, and demoralization immediately com- 
 mences its ruinous work. All persons, then, who believe in the 
 progress of civilization must advocate the theistic idea. 
 
 X. The Ethical Proof. This evidence is based upon the 
 fact that man has a conscience. I do not think that conscience 
 teaches the right, but it is certainly a correct guide in the 
 region of the motives. It is that faculty of the mind by Avhich 
 one perceives and feels the right or the wrong in the intention 
 and the choice. The question which now presents itself to us is. 
 Why has man such a guide ? We can not discard the intuitive 
 principle of causality; and as we find man with such a guide 
 in his own bosom, we must conclude that its cause is an intel- 
 lectual and moral guide. 
 
 Conscience is not only a guide, but it is also a, ruler and a 
 judge. It sits in judgment upon our actions., and if we are not 
 obedient to its authority, it lashes us with the intensest fury. 
 The little word ought has made cowards of some of the great- 
 est conquerors of the world. The existence of this ruler and 
 judge in the constitution of man implies a Ruler and Judge over 
 the affairs of the universe. We find ourselves amenable to a 
 law which is not the product of o>ur will, and which is irrevo- 
 cably imposed upon us, and the violation of which brings upon 
 us the greatest misery. This testifies to the existence of a moral 
 Lawgiver who has written man's duty in his inmost nature. 
 Man's moral nature thus connects him with a moral system/ 
 which has been established by the Ultimate Cause of all existr 
 ence. In the study of self, man finds a purpose not his own, 
 which he knows himself frequently to resist ; but it is felt in his 
 nature, and he can not set rid of the idea that he ought to be a 
 good man. The fact that man has a purpose connected with 
 a great moral system makes him think of a moral pur poser as 
 
THE PROBLEM OF THEISM. 11 
 
 the Author of his being and that of all other moral beings. We 
 feel that there is a. moral government over this world, and that 
 we are under obligations to it. In the conflicts between good 
 and evil we know that we ought to choose the good and reject 
 the evil ; and whatever the consequences may be, those who foi- 
 low conscience will always follow what they believe to be right. 
 The eternal ought lifts man far above utilitarianism. He feels 
 under obligations to that power, not. ourselves, which makes for 
 righteousness. 
 
 From the relation of moral law to the happiness o<f man, 
 the philosopher Kant presented an argument in favor of the 
 divine existence. He claimed that the moral law, viewed as an 
 original and unconditional command, manifested itself within 
 man as a categorical imperative. We are under obligations to 
 the moral idea, and really exist for morality and happiness. 
 To the moral law we are bound by an imperative that admits 
 of no dissent, and to happiness we are bound by certain capac- 
 ities, desires and adaptations. The moral law compels us to 
 seek the happiness of others as well as our own, and we fee] 
 that we are capable of gaining for ourselves and for others the 
 happiness for which nature has adapted men. We are compelled, 
 therefore, by an act of the practical reason, to assume the exist- 
 ence of a moral Author and Governor of the universe and future 
 state, in order to reconcile and complete those elements which 
 appear in human nature. 
 
 A powerful argument for the Divine Existence can be built 
 upon the instincts of conscience. When we study the instincts 
 of the lower animals (for example, those of the bee, ant and 
 beaver), we find them working through a wonderful agency 
 towards a distinct purpose. If we are true to science, we will 
 not fail to find in the instincts of conscience that which causes 
 man to work as if the approval of God was the chief end of 
 life. The instincts of conscience seeim, then, to point to> God 
 as a person; for we care nothing about pleasing that which 
 is blind and destitute of personality. But we feel our depend- 
 ence upon God, and are anxious to obey his commandments. 
 We instinctively feel that by doing right we are getting closer 
 
12 MACKOCOSMUS. 
 
 and closer to him, and that we can become so much assimilated 
 to his character that we will ultimately see him as he is. 
 
 I will not have space here to present the Biblical argument 
 in favor of the Divine Existence. I, however, consider it the 
 most convincing argument of all. The Bible assumes the Divine 
 Existence, and addresses man as the offspring of God. If the 
 Bible contains a revelation from God, which its types, miracles 
 and prophecies certainly show, then the question of the Divine 
 Existence is settled. There is no reasonable explanation of the 
 mission of the Christ except upon the supposition that God was 
 his Eather. God's greatest revelation to man was through 
 the Christ; and Jesus, the Christ, fully emphasized the unity, 
 the spirituality, and the moral perfection of God. 
 
CHAPTER II. 
 
 The Problem of Creation. 
 
 introduction. 
 
 Astronomy gives us the probable origin of the universe. 
 Then Geology, so far as this earth is concerned, comes in to 
 explain the phenomena. As we are especially concerned with 
 these sciences in the problem of creation, I Avant to call some 
 attention to them in this Introduction. 
 
 These sciences take man beyond the limits of his present 
 mortal existence. While they disclose to us our sinallness com- 
 pared with the beyond, at the same time the fact that we are. 
 permitted to investigate the beyond, is a, foundation of hope 
 that we have a relationship to worlds beyond this sublunary 
 sphere. These seem to be the only physical sciences that 
 really do point us beyond this present world. The other sci- 
 ences deal almost exclusively with the laws of nature here, 
 and put in our hands the means of greatly increasing our powers 
 over the material world. Some of the other sciences are greatly 
 dependent upon Astronomy and Geology ; for example, Geogra- 
 phy and Navigation borrow much from Astronomy. While 
 Astronomy and Geology have many points of likeness, in other 
 respects they are very dissimilar. 
 
 1. While Astronomy is the oldest of the sciences, Geology is 
 almost the youngest. The early Egyptians and Chaldeans cul- 
 tivated Astronomy, and they really made great progress for 
 their times. They mapped out distinctly the constellations, 
 which we are contented still to adopt. They also' understood 
 the signs of the Zodiac. We thus see that Astronomy was 
 born several thousand years before its sister Geology. In fact, 
 Geology did not exist until the last quarter of the eighteenth 
 century. 
 
 2. Geology points to the past, while Astronomy belongs 
 to the present and the future. Geology goes back to prehistoric 
 times, and untonibs the Ichthyosaurus, the Pterodactyl and the 
 
 13 
 
14 MACROCOSMUS. 
 
 Mastodon. It astonishes us with, the remains of former crea- 
 tions. Astronomy exists in the present, and will continue to 
 exist in the future. The sun, around which roll the planets, 
 is the center and life of our system. This order will continue 
 until the Creator, at the second coming of Christ, revolution- 
 izes the system. In fact., the greatest astronomers of the age 
 claim that the solar system is running down, and the time must 
 come when there will be a great catastrophe. 
 
 3. Astronomy and Geology differ in the nature of their 
 proofs. Astronomy has largely mathematical evidence^ This, 
 of course, is demonstrative. It also employs observation, com- 
 parison, and deduces from facts uniform laws of nature and 
 fixed relations of cause and effect. While this is not equal to 
 mathematical evidence, it may almost amount to certainty. The 
 work of Professor Stokes and others in the application of the 
 spectroscope to astronomical purposes, introduces, to some ex- 
 tent, the experimental method into astronomical studies. 
 
 Geology rests almost entirely upon the evidence of facts; 
 and these facts are not so> numerous nor so well ascertained as 
 the one relating to Astronomy. They have to be obtained from 
 relics of former conditions of our earth, and they are much 
 scattered and unconnected. The consequence is that many hasty 
 theories in Geology have had to be abandoned. The imperfec- 
 tions of the science in reference to chronology should not be 
 overlooked. It has no means of calculating the duration of time 
 in the successive epochs of the earth's surface. This fact is 
 valuable in the study of the relation of Geology to the Mosaic 
 Cosmogony. 
 
 SECTION I. ASTRONOMY AND GENESIS. 
 
 There are four hypotheses in reference to the origin of the 
 universe: (1) It has been claimed by some that the universe 
 is eternal; that it passes through cycles of change, something 
 like the revolutions of the planets upon their orbits. (2) This 
 hypothesis also demands the eternity of matter, and it attrib- 
 utes the laws of the universe to chance. It teaches the blindest 
 fatalism. (3) Agnostic evolution does not differ greatly from 
 the preceding hypothesis ; but it is more in harmony with law 
 
THE PROBLEM OF CREATION. 15 
 
 in its relationship to the unknowable. (4) God created the 
 heavens and the earth. This does not exclude a proper evolu- 
 tion. 
 
 The first two hypotheses are plainly contradicted by the rev- 
 elations oif modern science. The greatest scientific writers in 
 the world now claim that the material universe had a begin- 
 ning, and that it will alsoi have an end. Neither vegetable 
 nor animal life is eternal. Man did not always live on this 
 earth. Astronomy carries us far beyond the existence of life. 
 The gaseous state to' which, it points us was not the permanent 
 state, for matter did not continue in that state. It is very evi- 
 dent that it had a beginning. Why may not the Unknown of 
 Herbert Spencer, from which all things have come, be the God 
 who has revealed himself in the Bible? Science and religion 
 look at the same tilings from different standpoints, and they 
 should always be friends. Take, for example, Astronomy. In 
 the shining heavens the astronomer observes matter and force; 
 and really studies the heavens from the standpoint of what we 
 now call celestial physics. The religious observer beholds the 
 immensity, omnipotence and wisdom of God. Instead of these 
 different aspects of the same phenomena being opposed to each 
 other, they are equally essential to> make up the whole truth 
 in reference to the same facts. Science without religion is 
 blank materialism ; and religion without science is supersti- 
 tion. Religion and science are not only logically related, but 
 they are also historically related. Both go back to the begin- 
 ning when Jehovah created the heavens and the earth. 
 
 Many foolish objections have been urged by religious teach- 
 ers to the nebular hypothesis of Herschel and Laplace. Of 
 course, it is only an hypothesis, and there are some scientific 
 objections to it. So far as religion is concerned, there is cer- 
 tainly nothing in it antipodal. It is a beautiful hypothesis, 
 placing the solar system under a single law, thus pointing to 
 the unity of nature and the unity of the Creator. This hypothe- 
 sis claims that the sun was at one time a nebulous glofoe, the 
 diameter of which comprehended within its limits tha orbits of 
 all the planets. The matter of which the solar system is now 
 
16 
 
 MACKOCOSMUS. 
 
 composed, at that time was a part of the sun. Contraction 
 increased the velocity of this great body until centrifugal force 
 overcame gravity, and a vast ring is thrown off, which revolves 
 upon its axis as does the parent body. Thus the planets 
 and satellites of the solar system were formed. This inter- 
 esting hypothesis all works well after matter was once set in 
 motion and placed under law; but we naturally ask, Who set 
 inert matter in motion aand placed it under law 1 We are thus 
 forced back to the great First Cause of all existence. This har- 
 monizes with the Bible, that God at the beginning created the 
 heavens and the earth. Genesis and Astronomy are thus in per- 
 fect harmony. Genesis as well as Astronomy teaches that the 
 heavens were created before the earth. This was in the begin- 
 ning. The definite article is not in the original ; so Genesis only 
 teaches that God in the beginning created the heavens and the 
 earth. It makes no difference how far science may go back, 
 Genesis goes back equally as far. The Bible as well as science 
 teaches that the seen universe came from the unseen. The 
 wasteness and emptiness of Gen. i. 1 certainly harmonizes with 
 the nebular hypothesis. This primitive condition of matter 
 was before sun, planet or blazing star. "And the earth was 
 waste and void." 
 
 Hebrew scholars are quite well agreed that bara in Gen. i. 1 
 denotes primary creation, especially when it is in the Kal con- 
 jugation. Gesenius thus speaks: "The use of this verb in Kal 
 (the conjugation here employed) is entirely different from its 
 primary signification (to cut, to shape, to fashion), and it is 
 used rather of the new production of a thing than of the shap- 
 ing or elaboration of existing material." Delitzsch says: "The 
 word bara, in its etymology, does not exclude a previous ma- 
 terial. It has, as the use of Piel shows, the fundamental idea 
 of cutting or hewing. But, as in other languages words which 
 define creation by God have the same etymological idea at their 
 root, so bara has acquired the idiomatic meaning of a divine 
 creating, which, whether in the kingdom of nature, or of history, 
 or of the spirit, calls into being that which hitherto had no 
 existence." 
 
THE PROBLEM OF CEEATIOX. IT 
 
 "And God said, Let there be light; and there was light.'' 
 When this sublime declaration was made, there was no sun, 
 planets or stars. Could a 'mere man, with the views of creation 
 entertained by the wise in the days of Moses, have made such 
 a declaration ? This statement is in perfect harmony with the 
 nebular hypothesis, which probably explains the origin of the 
 universe. It was because God commanded, that light was. It 
 was necessary for God to create the medium through which light 
 is transmitted, or the sun could not have given us light. "God 
 called the light Day, and the darkness he called Xight." This 
 sublime language shows a separation between light and dark- 
 ness, but the word day denotes an indefinite period, and not 
 simply twenty-four hours. We find both, the word day and the 
 word year thus used by the ancients. 
 
 In the second and third periods of time the work of crea- 
 tion continues to progress ; so that at the close of the third 
 period the planetary worlds, including our earth, are definitely 
 organized. The word firmament should be translated expanse, 
 and then all the trouble connected with that word is settled. 
 
 On the fourth day, or great period of creation, the mist is 
 driven away, and the sun, moon and stars become visible. The 
 order of creation thus far given by Moses is in perfect harmony 
 with science. The earth, one of the smallest of the planets, 
 was thrown from the sun's equator long after the outer plan- 
 ets, and at a time when the sun's matter had been more con- 
 densed. The smallness of the earth would cause it to lose its 
 caloric with great rapidity, so it would become a fit place for 
 vegetable life long before the sun would lose its nebulosity. 
 This it would do before its atmosphere would become sufficiently 
 translucent for the sun, moon and stars to> be seen. While day 
 and night, before this, had been severed, they had not become 
 so separated as they were on the fourth day. 
 
 While we believe that the nebular hypothesis is probably 
 true, it should not be forgotten that it is only an hypothesis. 
 We find in the material world more than sixty elementary sub- 
 stances, with their affinities, attractions and repulsions. The 
 spectroscope, which may reveal even more than the telescope. 
 
18 MACK0C0SMUS. 
 
 shows these same substances in the distant stars. Whence came 
 all these elements % Something more than star dust is required 
 to explain them. If they were originally placed in the star 
 dust, then the Creator placed them there, and he must have su- 
 perintended their development, for evolution implies a Supreme 
 Being back of it. Dead matter can not account for the produc- 
 tion of the universe. Nature, intelligently understood, as well 
 as the Bible, truly declares the glory of God. 
 
 SECTION II. GEOLOGY AND THE MOSAIC COSMOGONY. 
 
 1. The Geological Record. I have heard Dana and Guyot 
 in their classrooms; and they not only convinced me that Geol- 
 ogy and Genesis are in harmony, but they made me feel that 
 Geology is almost divine. 
 
 The materials of the earth are so arranged that you can read 
 its history almost as you do the pages of a. printed book. One 
 leaf is above another, as one page follows another, written, en- 
 graved and illustrated. There are six geological ages, as there 
 are six days in Genesis; and those who study carefully the two 
 records, will be astonished in contemplating such a wonderful 
 harmony. Such harmony does not exist between science and 
 other ancient records. 
 
 The first age in Geology is called the Azoic Age. The word 
 means without life, but life certainly extended further back 
 than many geologists are disposed to think. Dr. J. W. Daw- 
 son, of Montreal, Canada, discovered life as far back as the 
 Laurentian period. Dr. Carpenter, of London, carefully exam- 
 ined this species under the microscope, and confirmed the dis- 
 covery of Dr. Dawson. When I visited Montreal, one of the 
 first places I was anxious to see was the lecture^room of Dr. 
 Dawson at McGill University. This great man has done much 
 to advance the cause of both science and religion. The first 
 time I ever looked upon the Laurentian hills., I was deeply 
 impressed with the majestic intelligence of the Architect of 
 this earth. How uncertain is the language of man, who calls 
 the Western Continent the new world, when in reality it con- 
 tains the first land raised from the bottom of the. deep! How 
 
THE PROBLEM OF CREATION. 19 
 
 long the Azoic Age continued we do not know, and it is prob- 
 ble we never will. 
 
 Just above the Azoic Age comes the Silurian Age. It is 
 the first story of the building above the foundation. Of old, 
 God laid of granite the foundation of the earth, and in the 
 Silurian Age he commenced building upon the granite; and 
 we thus have the second page in the world's history. The rocks 
 of this period are mostly slates, limestones and sandstones, and 
 they are not thought to be less than thirty thousand feet in 
 thickness. It is quite remarkable that of the many species 
 that lived and died during that period, not even one of those 
 that now swim the sea, or creep upon the land, can be identi- 
 fied with the species of the Silurian Age. 
 
 The next page in the wonderful book is the Divonian Age. 
 In this age was formed the old red sandstone, which, in the 
 State of New York, is fourteen thousand feet in thickness.. 
 This was the age of fishes, and although there are thousands 
 of species, we can safely say that but few, if any, can be iden- 
 tified with the species of the preceding period. This does not 
 at all harmonize with the doctrine of transmutation of species. 
 Another difficulty for that theory, just here, is the fact that 
 the ganoids, or reptilian fishes, which are among the highest 
 grade, were the earliest of fishes. 
 
 We turn another leaf, and come to the great Carboniferous 
 Age. Then was deposited the coal which now warms and lights 
 our houses. Many times have I, in the city of Scrantou, Pa., 
 looked at the bright anthracite coal fires, and thought of the 
 Great Designer, who formed the coal for man long before his 
 advent upon this planet. 
 
 The next formation above the Carboniferous is called the 
 Reptilian Age, because during this period the reptiles were 
 as numerous as the plant9 had been during the coal period. 
 There is quite a chasm here, which evolution alone can not 
 bridge. There are no reptiles at the present time to be com- 
 pared to the great reptiles of the Reptilian Age. Transmuta- 
 tion has run in the wrong direction. In that age there were 
 flying lizards sixty feet long, and frogs nearly as large as a 
 
20 MACROCOSMUS. 
 
 modern elephant. These great monsters devoured their prey, 
 and frolicked in the waters where now is the solid earth of the 
 British Isles. If there had been transmutation from these 
 species, I am of the opinion that some modern Darwinians 
 would long since have emigrated. 
 
 We now turn to the last leaf in the geological record, and 
 come to the Mammalian Age, to which age man also belongs. 
 Before, however, man was introduced, some marvelous changes 
 took place, and we can very properly place man in an age by 
 himself. All the orders belonging to the Mammalian Age passed 
 away before man's advent upon this beautiful earth. Amid 
 some of the most terrific convulsions the animals of the Mamma- 
 lian Age perished, with as sudden a death as that of the savage 
 monsters of the preceding age. The temperature seems to 
 have fallen suddenly to a freezing point, and . some of the 
 animals, overtaken in the mud of Siberia, have been excavated, 
 and the flesh was so perfectly preserved that it was eaten by 
 dogs. What becomes of the transmutation theory in this last 
 geological period ? According to Professor Dana, the ox ap- 
 peared in the Tertiary period before the monkey. We do 
 not know the exact time when man was introduced into this 
 world ; but we do know that he is the terminus of vertebral life. 
 All geological preparations and ideas converge in him. The 
 world seems to have been designed to stimulate the thinking 
 powers of man. The beneficent design of God is seen in him 
 who represents the finality of infinite design. Man is the focus 
 of geological history, and all vertebrate development finds in 
 hiim the highest and consummating type. The chasm which 
 separates the intelligence of man from the instinct of brutes 
 is indeed broad, and one that can not be spanned without the 
 intervention of God. Man is the only animal that worships, 
 and he consequently has a relationship to God that the rest of 
 animals has not. 
 
 2. The Mosaic Record. "In the beginning God created 
 the heavens and the earth." No words that have ever been 
 penned by man are more sublime than this language in the 
 first chapter of the Bible. It condemns Atheism, for it was 
 
THE PROBLEM OF CREATION. 21 
 
 God who created the heavens and the earth. It condemns 
 Pantheism, for the heavens and earth are not God, but were 
 created by him. It condemns Materialism, for material sub- 
 stances came from a substance not material. The things that 
 are seen were not made of things that do appear. The Word 
 was in the beginning, and by him God created the heavens and 
 the earth. 
 
 The first chapter of Genesis appears to be divided into two 
 periods of three days each, both of the periods commencing 
 with light The first period represents the inorganic; and the 
 second, the organic world. The light of the first was cosmical, 
 that of the second was to direct days and seasons on the earth. 
 Each period ends in a day of two great works. On the third 
 day God divided the land from the water ; then he created 
 vegetation, which was a work very different* On the sixth 
 day Jehovah created quadrupeds ; then he created man, which 
 was the greatest work of all. 
 
 The following from Professor Dana will be read with inter- 
 est: "I believe not only the first verse of Genesis to be true, 
 but each verse to be worthy of its place in the Bible I would 
 not separate the first verse from its pronounced theism, and 
 call the next an adapted fable, meaning thereby that it is little 
 worth studying and interpreting, for I find no evidence of this 
 in the chapter itself, which has God's approbation stamped 
 on each day's work, nor in the events announced when viewed 
 in the aid of modern science. If the narrative must be regarded 
 as one of several documents that were compiled to make up the 
 early portion of the Bible, as some Biblical scholars hold, I 
 would still claim for it a place among the earliest and most 
 extraordinary of historical records, and none the less divine, 
 none the less worthy of study." 
 
 The word day is used in at least three senses in the Bible. 
 First, it denotes the light part of the period called day, in con- 
 trast with the dark part. Second, it denotes both the light 
 and dark parts of the day. "The evening and the morning 
 were the first day." Third, it denotes an indefinite period of 
 time. The entire period of creation is called a day, and we 
 
22 MACBOCOSMTJS. 
 
 read of the day of the Son of man. Xot long since I heard J. B. 
 Briney deliver some interesting lectures along this line at the 
 Texas Lectureship. Read carefully the following from Pro- 
 fessor Dana on the use of the word day : "With, correct views 
 on this point, we can not fail to recognize that days of twenty- 
 four hours are as much opposed to the spirit of Bible cosmog- 
 ony as they are to the majesty of the Deity himself and the 
 declarations of his workings in the earth's structure. More- 
 over, it is hardly possible that Moses, who wrote the — see the 
 ninetieth Psalm, which is ascribed to Moses: 'A thousand years 
 in thy sight are but as yesterday when it is past :' and 'Before 
 the mountains were brought forth, or ever thou hadst formed 
 the earth and the world, even from everlasting to everlasting, 
 thou art God' — entertained so belittling an idea of the Cre- 
 ator and his work." 
 
 It does appear to me that any candid student of the geologi- 
 cal and the Mosaic records will not fail to see that it required 
 inspiration on the part of Moses to have written such a faithful 
 outline of geological history. While the Bible was not given 
 for the special purpose of teaching science, it certainly does, 
 when properly understood, hanmonize with true science*. 
 
 SECTION III. GENESIS AND EVOLUTION. 
 
 Evolution is not by any means a new doctrine. It was 
 taught by some great thinkers in the early history of the race. 
 Gautama, whom Edwin Arnold calls the Light of Asia, taught 
 evolution very 'much as it is taught at the present time. The 
 Brahmins taught that spirit was developed into matter, but 
 the Buddhists taught the opposite — that matter w r as developed 
 into spirit. The Egyptians, who taught that life originated 
 in the slime of the Xile, were evolutionists. The Greek phi- 
 losopher Anaximandes taught a theory of evolution six hun- 
 dred years before Christ. He taught that the earth acquired 
 its present solidity through the evaporation of the muddy water 
 of the ocean. In this mud he thought that life originated. The 
 smaller animals, he taught, developed into larger ones until 
 finally man appeared, who was first an aquatic animal. It is 
 
THE PKOBLE^I OF CKEATIOX. 23 
 
 interesting to observe bow similar is this theory to that of 
 modern evolutionists. Through the Greeks the evolution 
 hypothesis was introduced to the modern Europeans. I do not 
 object to evolution when it is used in the sense of progress. 
 In fact, I think the Bible comes nearer proving evolution than 
 science does. I was once a member of Prof. Alexander Win- 
 chell's Geology class. Dr. Winehell was a Theistic Evolution- 
 ist, and quoted the Bible to sustain his position. "Let the 
 etarth bring forth," and "Let tjbe waters bring forth," he 
 thoughtfully sustained evolution. While the Bible teaches 
 the fact of creation, it certainly does not fully teach the 
 method. 
 
 I only object to evolution when it includes spontaneous 
 generation and the theory of materialistic transmutation of 
 species. Darwin, Tyndall and Huxley admit that there is no 
 foundation for the theory of spontaneous generation. Mr. 
 Darwin declared that spontaneous generation was absolutely 
 inconceivable; and Dr. Carpenter, one of the highest authori- 
 ties England has ever produced, pronounced it an astound- 
 ing hypothesis. The great, Tyndall says that the evidence 
 offered in favor of spontaneous generation is vitiated by 
 error. 
 
 The theory of materialistic transmutation of species is an 
 assumption as groundless as that of spontaneous generation. 
 The greatest advocates of evolution tell us that the theory of 
 transmutation of species can not be verified by observation and 
 experiment, and without verification a theoretic conception is 
 a mere figment of the intellect. The philosopher Kant has said : 
 "Give me matter, and I will exjnain the formation of the world ; 
 but give me matter only, and I can not explain the formation of 
 a caterpillar." Darwin himself was not a good Darwinian, 
 according to the agnostic and atheistic theory of evolution. 
 
 The evolution hypothesis is beautiful, when evolution is 
 only used in the sense of progress. Eor example, there was 
 progress from the canoe to the keel-boat, from the keel-boat to 
 the sailboat, and from the sailboat to the steamboat. It would, 
 however, be the most consummate nonsense to talk of the trans- 
 
24: MACEOCOSMUS. 
 
 mutation of one into another. There is certainly gradual prog- 
 ress from one to another, but it is more the progress of mind 
 than of matter. 
 
 Some persons get frightened at the very name evolu- 
 tion, without understanding its meaning. In the last chapter 
 of the "Origin of Species," Mr. Darwin claims that all living 
 beings have been developed from four germs representing mol- 
 lusks, radiates, articulates and vertebrates. These, he sup- 
 posed^ were supernaturally created. There is certainly noth 
 ing in this to contradict the Bible. Dr. McCosh defines 
 evolution as organized causation. Gladstone says: "Evolu- 
 tion is to me a, series with development." Professor Le Conte 
 says: "Evolution is a continuous progressive change accord- 
 ing to certain laws by means of resident forces." 
 
 Infidels have tried to monopolize evolution, and class all 
 evolutionists with themselves. This is very unjust; for some 
 of the greatest evolutionists are Christians. Evolution and 
 Christianity are certainly not the antipodes of each other. 
 Whatever we may be willing to say favorable to evolution, we 
 must not forget, however, that it is an unproved hypothesis. 
 Professor Virchow, the greatest of German biologists, at the 
 great Anthropological Congress which met at Vienna some 
 time ago, used the following language: "For a quarter of a 
 century we have in vain sought for the intermediate stages 
 which were supposed to connect man with the ape. The proto- 
 man, the pro-anthropos, is not yet discovered. For anthropo- 
 logical science, the pro-anthropos is not even a subject of dis- 
 cussion. The anthropologist may perhaps see him in a dream, 
 but as soon as he awakes he can not see that he has made any 
 approach towards him. At this moment we are able to say 
 that among the peoples of antiquity no single race was any 
 nearer to the apes than we are. At this moment I can affirm 
 that there is not upon earth any absolute unknown race of men. 
 It can be positively demonstrated that in the course of 5,000 
 years no change of type worthy of mention has taken place. If 
 you ask me whether the first man was white or black, I can only 
 say I do not know. Twenty years ago the leaders of our sci- 
 
THE PROBLEM OF CKEATION. 25 
 
 ence asserted that they knew many things which, as a matter 
 of fact, they did not know." 
 
 In concluding this chapter, I want to call your attention 
 to the following gaps in development mentioned by Dr. Mc- 
 Cosh: 
 
 1. Development can not account for the origination of this 
 universe. There can only be development among materials 
 already existing. Aristotle and all profound thinkers main- 
 tain that the mind naturally seeks after origin. 
 
 2. There is power which works in development for which 
 development itself can not account. Call this power what you 
 please, the persistence of force, or the conservation of enetrgy, 
 it implies something back of it that gives it potency. Even 
 Mr. Spencer knows enough about this absolute certainty to 
 call it the unknowable. 
 
 3. No theory of development can account for the beneficent 
 laws and special ends we see in nature. The student of nature 
 finds order and adaptation everywhere, and these things cer- 
 tainly point to the Supreme Architect of the universe who has 
 arranged everything for the welfare of man. 
 
CHAPTEK III. 
 
 Peoblems in the Higher Criticism. 
 
 introduction. 
 
 I have no sympathy with the spirit in which some attack 
 the higher criticism. It is very similar to the attacks that 
 were once made upon astronomy and geology. The higher crit- 
 icism is a science, and we thank God for all the good that it 
 may accomplish. When it leaves the true scientific method, 
 and adopts that of the destructive critics, we then, of course. 
 have no sympathy with it, A distinction should always be 
 made between the higher criticism and destructive criticism. 
 A criticism of the text of Scripture is called the lower criticism, 
 and an inquiry into the origin of the Bible is called the higher 
 criticism. The higher criticism is really an historical science. 
 Infidels take hold of this as they do of all other sciences, and 
 try to push it into skepticism. This skeptical tendency is what 
 we call destructive criticism. Christians can no more afford 
 to let infidels control the higher criticism than they can afford 
 to let them control other science. 
 
 PROBLEM I. WHO WROTE THE PENTATEUCH 1 
 
 In the last chapter of Luke, Christ, referring to the Old 
 Testament, calls it "the law of Moses, the prophets, and the 
 psalms." By "the psalms" was meant all the poetical books; 
 the prophets included all the rest of the Old Testament ex- 
 cept the Pentateuch. This name has been applied to the first 
 ^ve books of the Bible ever since the days of Origen. Nehe- 
 miah certainly refers to it as the law, or the book of the law 
 (N*eh. viii. 1-3 ; ix. 3 ; xiii. 1). In the Septuagint it is divided 
 into separate books; but how long this was done before this 
 translation was made, we do not know. Josephus, in his work 
 against Apion, mentions the five books of Moses as divine, and 
 says that they contain his laws and the traditions of the origin 
 
PROBLEMS IN THE HIGHER CRITICISM. 27 
 
 of mankind till his death. This position was almost univer- 
 sally accepted until after the Reformation. 
 
 In the seventeenth century, bold attacks began to be made 
 upon the Mosaic authorship of the Pentateuch. It was assailed 
 by Hobbs in his "Leviathan ;" by Spinoza in his "Tracts ;" and 
 by Eichard Simon, the Eoman Catholic, in his "Critical His- 
 tory of the Old Testament." In 1780, Eichhorn wrote his 
 noted "Introduction to the Old Testament," in which he em- 
 ployed the methods of the higher criticism. He claimed that 
 Moses used different documents in his work; but held firmly 
 to the Mosaic authorship of the Pentateuch, except certain edi- 
 torial notes afterwards added. The scholarly and critical Eich- 
 horn was not far wrong in this position. 
 
 Bishop Colenso wrote a critical work on the Pentateuch 
 and the Book of Joshua,, which failed to attract attention in 
 England; but it seems to have inspired Kuenen to write his 
 destructive works which deny altogether the supernatural in 
 the Bible. The gifted Wellhausen also carried his destructive 
 methods to a great extrema The scholarly Dillman opposed 
 the extreme views of both Kuenen and Wellhausen, and main- 
 tained that the Bible contains a revelation from God. Dr. 
 Driver, and other English scholars of the higher critics, are 
 firm believers in the supernatural element in the Bible, and 
 there seems now to be quite a reaction against the extreme ten- 
 dencies of the destructive critics. 
 
 I have given a good deal of attention to the investigation 
 of this subject, and I am satisfied that a. good deal of concession 
 will have to be made to the higher critics. It is evident to 
 every candid critic that the Pentateuch was edited by the in- 
 sertion of notes after it left the hands of Moses. A good ex- 
 ample of this is found in Gen. xxxvi. 31. Ezra made verbal 
 explanations of the recovered law of Moses after the Baby- 
 lonian exile. He doubtless annotated the Pentateuch, and did 
 for it in writing what he had done orally. This explains, to 
 my mind, many of the peculiarities which are supposed to indi- 
 cate a post-Mosaic origin for the Pentateuch. It must also 
 be conceded that Moses probably used different documents in 
 
28 MACEOCOSMUS. 
 
 the composition of the Book of Genesis. It may also be admit- 
 ted that there is really a basis for many of the distinctions 
 drawn between the book of the covenant, the priest-code, and 
 the Deuteronomic code. I can not see how even these distinc- 
 tions can destroy the evidence in favor of the Mosaic author- 
 ship of the Pentateuch. The destructive critics have long 
 maintained that "Elohim" and "Jehovah" are sufficient evi- 
 dence of different authors. It is a fact that before the days of 
 Moses the Egyptians used these names for the Deity; and 
 Egyptologists claim that they frequently applied a great variety 
 of names to the same Deity. 
 
 In reference to the time when the Pentateuch was written, 
 by careful examination I am fully satisfied that it was not writ- 
 ten less than thirteen centuries before the coming of the Mes- 
 siah. I will now proceed to make this statement good. 
 
 1. The new science of archaeology sustains this position. 
 During the past twenty-five years this new science has made 
 wonderful revelations ; and in nothing more wonderful than the 
 support it gives us in favor of the Mosaic authorship of the 
 Pentateuch. This new science has also developed some of the 
 greatest scholars in the world ; and many of them are certainly 
 not inferior to any of the names belonging to the destructive 
 critics. The destructive critics claim that all religions origi- 
 nated in fetishism, then developed into polytheism, and from 
 polytheism into monotheism. Archaeology clearly places limi- 
 tations upon this position. Many of the leading archaeologists 
 claim that monotheism was taught in Egypt at least two thou- 
 sand years before Christ. Egyptologists are perfectly agreed 
 that monotheisim was established as the religion of the state for 
 a time, at least, during the eighteenth dynasty. 
 
 It is evident from archaeology that the Egyptians, the S.yr* 
 ians and the Babylonians had reached a high state of civiliza- 
 tion fifteen or twenty centuries before the Christian era. In 
 fact, Egypt was a well-organized monarchy three thousand 
 years before Christ. Its religion was established, and it pos- 
 sessed a language and written characters. The same thing can 
 be said of the Babylonians and the Syrians. Recent discoveries 
 
^ROBLEAIS m THE HIGHER CRITICISM. 20 
 
 show constant written intercourse between Egypt and Syria. 
 These nations made considerable progress in astronomy, and 
 particularly in some of the fine arts. In the history of art, spe- 
 cial attention is given to Egyptian art In some respects, the 
 ancient Egyptians were considered masters. It is true that 
 their art perished with the despotism that gave it birth, but it 
 certainly had some very high qualities. 
 
 It appears plain to me that historic science supports the 
 position that the Pentateuch was written during the golden age 
 of Hebrew literature, and not in the times of the Persian kings. 
 The Pentateuch is written in a simple style, and its poems are 
 pure and lofty. Some of them bear quite a likeness to early 
 Egyptian poems; and we know that Moses was educated in 
 Egypt- Moses lived exactly at the proper time to have pro- 
 duced just such a work as is the Pentateuch. It was the golden 
 age of Egyptian and Asiatic literature. The learned Meyer 
 says: "The narrative of the exodus of the Hebrews rests upon 
 certain knowledge of the region of Succoth and its border fort- 
 resses." Lenormant says: "The narrative of the exodus bears 
 unmistakable marks of historical truth, and agrees most hap- 
 pily with the state of things at the time of Merenptah." Lep- 
 sius, from the standpoint of archseology, thus speaks of the 
 tenth chapter of Genesis: "Where we find, as in this list of 
 nations, on the whole so correct a knowledge of peoples and 
 their languages which we can still in a large degree decide upon, 
 we must also in particulars concede great weight to its state- 
 ments." 
 
 2. The Pentateuch testifies to its own origin. We read in 
 Ex. xxxiv. 28 of the writing of the ten cominandments uoon 
 the two tables, which plainly teaches that Moses is the author 
 of the Decalogue. In Ex. xxiv. 4 we learn that Moses wrote all 
 the words of the Lord; and in the fifth verse these words are 
 identified with the covenant. In Ex. xvii. 14 God commanded 
 Moses to write for a memorial in a book an account of the con- 
 flict with Amalek. We read in Deut. xxxi. 9 that Moses wrote 
 this law, and in the twenty-fourth verse that he made an end of 
 writing the words of this law in a book. What is meant by this 
 
30 MACROCOSMUS. 
 
 law ? We learn from the tenth verse of the chapter above men- 
 tioned that this law should be read every seven years at the 
 feast of tabernacles before all Israel, to instruct the people in 
 their duties toward Jehovah. It was, then, a book so arranged 
 as to be read and to impress upon the people their duty on such 
 an occasion. While the references given do not prove that 
 Moses wrote all the Pentateuch, they certainly prove that he 
 wrote a very important part of it. It is also evident that the 
 author of the other books of the Pentateuch was also the author 
 of Genesis ; for Genesis is the foundation of the other books. 
 This is generally acknowledged, and it is also plain that the 
 author of Genesis was well acquainted with Egyptian affairs. 
 In reference to the last four books of the Pentateuch, whether 
 Moses wrote them or not, it is very significant that a large part 
 of their contents was given by God to Moses. 
 
 3. The testimony of the historical books of the Old Testa- 
 ment to the Mosaic authorship of the Pentateuch. These books 
 do not so much contain the history of Israel as a history of 
 God's providential dealings with Israel. I once heard Willis 
 J. Beecher deliver a very interesting course of lectures on these 
 books at the Chautauqua University. He showed quite conclu- 
 sively that they testify to the Mosaic authorship of the Penta- 
 teuch. Of course, we mean by this the Pentateuch as a whole; 
 for all candid critics admit that some things were added to» it 
 after it left the hand of Moses, and even editors after the Baby- 
 lonian exile may have added some things. It is universally ad- 
 mitted that the Book of Joshua, in its present form, presup- 
 poses the Pentateuch in its present form. Some claim that 
 Joshua was originally a, part of the Pentateuch. In chap, 
 xxiv. 26 the book of the law of God is said to have additions 
 made to it by Joshua; so the law was not regarded as a finished 
 canon at the death of Mosesi, but to be continued by his succes- 
 sors. Ezra and K'ehemiah were evidently written by the great 
 leaders whose names they bear ; and their testimony to the Mo- 
 saic authorship of the Pentateuch is quite strong. In fact, no 
 sensible man doubts that these writers had before them the Pen- 
 tateuch in substantially its present form. The word "law" oc- 
 
PROBLEMS IN THE HIGHER CRITICISM. 31 
 
 curs many times in the Hebrew and Aramaic of these books, 
 and it nearly always has reference to a single written book. 
 The Books of Kings were probably written during the lifetime 
 of Jeremiah. Hilkiah the high priest found the book of the 
 law in the house of Jehovah; and he gave it to Shaphan the 
 scribe, who read it (II. Kings xxii. 8). This brought about 
 the reformation under Josiah. The evidence in the Books of 
 Kings is positive as to the existence of the written book of the 
 law of Moses during the period covered by these books. 
 
 Those who advocate a late origin for the Pentateuch claim 
 that the Books of Judges, Ruth, First and Second Samuel have 
 no reference whatever to it. In this, they are certainly mis- 
 taken. It is true that the condition of affairs during the judges 
 and the reign of Saul was such that the Mosaic law could not be 
 strictly observed. It is asserted by the destructive critics that 
 these books never 'mention the torah. The noun "torah" is used 
 in II. Sam vii. 19 and the cognate verb in I. Sam. vii. 23; 
 Judg. xiii. 8. In Judg. xi. 17-19 there is evidently a reference 
 to the twentieth and twenty-first chapters of Numbers. There 
 are also other references to books of the Pentateuch ; so we use 
 what are called the silent books as witnesses to the antiquity of 
 the Pentateuch. 
 
 The Books of Chronicles were evidently written some time 
 after the Babylonian exile. Their testimony to the antiquity 
 of the Aaronic priesthood and the existence of the Levitical 
 laws during the monarchy is beyond doubt. In fact, it is so 
 interwoven with the entire narrative that a separation is im- 
 possible. The destructive critics try to destroy this testimony, 
 and this shows that their cause is weak. The theory of a pious 
 fraud will not bear the test; for the prophets would certainly 
 have condemned such a writer. The testimony of Chronicles, 
 therefore, can not be broken down; so the Pentateuch belongs 
 to the Mosaic age and not to a post-exilic age. 
 
 4. The prophetic books of the Old Testament may be 
 brought .in as witnesses to the Mosaic authorship of the Penta- 
 teuch. The prophet Isaiah lived in. Judah more than seven cen- 
 turies B. C. He not only refers to institutions that belonged 
 
32 MACROCOSMUS. 
 
 to the wilderness ; but positively mentions the torah (Isa. v. 24 ; 
 viii. 16; viii. 20). These passages evidently refer to the law 
 of Moses. To what except the Pentateuch can this language 
 refer: "They have transgressed the laws, changed the ordi- 
 nance, broken the everlasting covenant" (Isa. xxiv. 5) ? Hosea, 
 who prophesied in the eighth century B. C, makes a number 
 of references to the Pentateuch. "I will also cause all her 
 mirth to cease, her feast days, her new moons, and her Sabbaths, 
 and all her solemn feasts" (Has. ii. 11). Can any one question 
 in such language a knowledge of the Pentateuch ? In chap, 
 iv. 6 we have the following: "Thou hast forsaken the law [to- 
 rah] of thy God." In Ho®, v. 10 there is certainly a reference 
 to Deut. xix. 4; xxvii. 17. The prophet Amos nourished in the 
 kingdom of Israel during the eighth century B. C. He not 
 only mentions different institutions in the Pentateuch, but di- 
 rectly mentions the torah. "They have despised the law [to- 
 rah] of the Lord, and have not kept his commandments" (Amos 
 ii. 4). The prophet's description of the Nazarites shows plainly 
 that he had the Pentateuch. I might also give a number of ref- 
 erences from Joel, Jeremiah, Ezekiel, Zechariah, and, in fact, 
 from all the prophets. The prophet Malachi, the last prophet 
 mentioned in the Old Testament, uses the following language: 
 "Remember ye the law [torah] of Moses my servant, which 
 I commanded unto him in Horeb for all Israel, with the stat- 
 utes and judgments" (Mai. iv. 4). 
 
 5. The poetic books of the Old Testament testify to the 
 Mosaic authorship of the Pentateuch. Psalms, that are gener- 
 ally admitted to be Davidic, refer to the Pentateuch. Almost 
 the exact language of the eighteenth Psalm is found in II. Sam. 
 xxii., and even De Wette admits it to be Davidic. Ewald ad- 
 mits that David wrote the nineteenth Psalm. This Psalm 
 speaks of the law of Jehovah, the testimony of Jehovah, and 
 the statutes of Jehovah. The writer certainly had the law of 
 Moses. The Book of Proverbs contains a number of references 
 to the commands of the Pentateuch. Prov. iii. 11, 12 is 
 based upon Deut. viii. 5. In Prov. xi. 1 we have this language : 
 "A false balance is abomination to the Lord." Turn to- Deut 
 
PROBLEMS IN THE HIGHEE CRITICISM. 33 
 
 xxv. 13-16, and you will have no trouble in understanding this 
 language. The reference to usury in Prov. xxviii. 8 is based 
 upon the Mosaic precept against usury. We might give many 
 other examples from the poetic books ; but we have given suffi- 
 cient to show that they plainly recognize the law of Moses. 
 
 6. Christ and his apostles endorsed the Mosaic authorship 
 of the Pentateuch. This is in perfect harmony with the addi- 
 tions that may have been made by editors after the days of 
 Moses. I do not see how any one can study the New Testament 
 references to Moses and the law, and doubt the Mosaic author- 
 ship of the Pentateuch. 
 
 In the parable of Dives and Lazarus, Jesus represents Abra- 
 ham as saying: "They have Moses and the prophets; let them 
 hear them. If they hear not Moses and the prophets, neither 
 will they be persuaded, though one rose from the dead" (Luke 
 xvi. 29-31). In Luke xxiv. 44 we have these words from the 
 lips of Jesus: "These are the words which I spake, unto you. 
 while I was yet with you, that all things must be ful- 
 filled, which were written in the law of Moses, and in 
 the prophets, and in the psalms, concerning ma" Many 
 other quotations might be given ; but these are sufficient 
 to show that Jesus believed as did Josephus and other 
 Jewish writers, that Moses was the author of the Pentateuch. 
 Our Saviour plainly speaks of the written law of Moses, and 
 that Moses wrote of him. His hearers had no difficulty in un- 
 derstanding what he meant when he referred to the written law 
 of Moses. In fact, the Septuagint version had been in existence 
 more than two centuries, and the Gentiles as well as the Jews 
 could read the law of Moses. Even the Samaritans had the 
 Pentateuch, and their version is of great antiquity. These 
 things can never be explained in harmony with the position of 
 the destructive critics. 
 
 The statements of the apostles are in perfect harmony with 
 those of their Lord. Paul in his defense before Agrippa uses 
 this language: "Having therefore obtained help of God, I con- 
 tinue unto this day, witnessing both to small and great, saying 
 none other things than those which the prophets and Moses did 
 
34 MACKOCOSMUS. 
 
 say should come" (Acts xxvi. 22). Paul certainly believed in 
 the inspiration of the Old Testament, and that Moses wrote an 
 important part of it. Moses was the most important personage 
 of the Old Testament, and if we are to believe the testimony of 
 Christ and his apostles, the Mosaic law was of divine origin. 
 The following language from the pen of the learned Dr. Scha-ff 
 is worthy of very careful thought: "Moses wrote of Christ, as 
 the seed of the woman that shall bruise the serpent's head (Gen. 
 iii.), as the seed of Abraham by which all the nations of the 
 earth are to be blessed (Gen. xii.), as the Shiloh unto whom 
 shall be the gathering of the people (Gen. xlix, ), as the Star out 
 of Jacob, and the Sceptre that shall rise out of Israel (Num. 
 xxiv. 17), as the great Prophet whom God will raise up, and 
 unto whom the Jews shall hearken (Deut. xviii.). Moreover, the 
 moral law of Mc&es, by revealing the holy will of God and set- 
 ting up a standard of human righteousness in conformity with 
 that will, awakens a knowledge of sin and guilt (Eom. iii. 20 ; 
 vii. 7), and thus serves as a schoolmaster to bring us to Christ 
 (Gal. iii. 24). Finally, the ritual law and all the ceremonies 
 of Mosaic worship were typical of the Christian dispensation 
 (Col. ii. 17), as the healing serpent in the wilderness pointed 
 to Christ on the cross (Num. xxi. 9; John iii. 14). This is a 
 most important testimony, from the unerring (mouth of Christ, 
 to the Messianic character and aim of the whole Mosaic dispen- 
 sation, and to the Mosaic origin of the Pentateuch." 
 
 In concluding this part of the subject, I urge the following 
 objections to the position of the destructive critics: (1) The 
 author of the Pentateuch was a. witness of the events he re- 
 corded. (2) It is useless to say that Moses did not have ability 
 to write the Pentateuch, for he was educated in all the learning 
 of the Egyptians. The Egyptians at that time had extensive 
 literary works. (3) Egyptologists are constantly confirming 
 events described in the Pentateuch. (4) The language of the 
 Pentateuch is pure Hebrew, and differs from the language used 
 by the writers during and after the captivity. (5) If some 
 post-captivity writer had been the author of the books attribu- 
 ted to Moses, his name would certainly have been known. (6)] 
 
PROBLEMS IN THE HIGHER CRITICISM. 35 
 
 The Jews too carefully guarded their sacred books to have re- 
 ceived works written by others, and imposed upon the people 
 as the writings of their great lawgiver. (7) The prophets 
 would have rebuked and exposed any priest who would have 
 dared to attempt such a thing. (8) It is evident that there was 
 a priesthood in the days of Moses, for there was a priestly caste 
 in Egypt, It is hardly probable that this priesthood would 
 have waited a thousand years for a ritual. (9) The destructive 
 critics leave a long period of important history without any lit- 
 erature ; and thus give no basis for the great prophetic produc- 
 tions of the eighth century before Christ. (10) No one can well 
 question the fact that the writings of Moses were revised after 
 the captivity, but this only tends to confirm the authorship of 
 Moses. The Pentateuch evidently had inspired editors after 
 the death of Moses. 
 
 PROBLEM II. WHO WROTE ISAIAH ? 
 
 The destructive critics have made a persistent attack upon 
 the Book of Isaiah. They claim that the last half was written 
 by some unknown prophet of the exile. This may be true, but 
 I would like to know the name of the prophet.. I urge the fol- 
 lowing objections to this position: (1) If such a prophet had 
 lived, his name would certainly be known, for he would have 
 been one of the greatest of the prophets. (2) The prenexilic 
 authorship is confirmed by passages from Jeremiah and Zeph- 
 aniah. (3) These contested chapters are written in the style 
 of the great prophet. (4) The early chapters form a prelude 
 to the grandest part written by the prophet in his old age. 
 
 PROBLEM III. WHAT IS INSPIRATION ? 
 
 We should not confound the inspiration of the Bible with 
 the question of its supernatural origin. Christianity might be 
 true and of divine origin, and yet its writers not be inspired. 
 We accept the facts of history, and yet the historical writers 
 are not inspired. Inspiration is important, but it is not every- 
 thing, as some writers seem to think. Even uninspired men 
 might be competent witnesses to the facts proving the divinity 
 of Christ According to "Greenleaf on Evidence," such cer- 
 
tfb MACEOCOSMUS. 
 
 tainly could be the caseu "What think ye of the Christ?" is 
 the fundamental religious question of the world, and it is much 
 more important than even the question of inspiration. I am 
 glad that Dr. Briggs, whatever may be his mistakes, empha- 
 sizes the Christology of the Bible. Some even great writers do 
 not seem to discriminate between inspiration and revelation. 
 Revelation is the way in which the original writers obtained 
 the things they wrote, while inspiration refers to the assistance 
 they received in imparting this revelation. 
 
 The following are the strongest proofs to my mind of the 
 inspiration of the Bible: (1) The books themselves bear the 
 impress of inspiration. I do not believe that any man, who 
 will study the Bible without prejudice and has mind enough to 
 understand it, will question inspiration on the part of the Bible 
 writers. (2) The apostles received supernatural endowments. 
 No one can question this without denying the authority of the 
 New Testament. Christ positively promised supernatural gifts 
 to his apostles. (3) The writers themselves claim inspiration. 
 Paul definitely affirms inspiration on the part of the sacred 
 writers (II. Tim. iii. 16, 17). 
 
 A number of theories of inspiration have been advanced, but 
 none are satisfactory. The automatic theory makes man sim- 
 ply a machine in the hands of the Holy Spirit. It destroys 
 human agency, and there is certainly a human element in the 
 Bible. I believe in emphasizing the divine element in the Bi- 
 ble, but there can be no good reason for leaving out the human. 
 The anthropological theory gives the sacred writers no 'more in- 
 spiration than had Milton aud Dante. This is directly the op- 
 posite of the one we have just mentioned. This emphasizes the 
 human element to the exclusion of the divine. The psycholog- 
 ical theory claims that the Bible writers were inspired so far 
 as thought was concerned, but that these thoughts were always 
 expressed in their own language without any assistance what- 
 ever. This is much nearer the truth than the other theories, 
 but it goes too far. Christ not only promised his apostles as- 
 sistance in what they should say, but also in how they should 
 say it. 
 
PROBLEMS IX THE HIGHER CRITICISM. 37 
 
 It is quite probable that the true scientific theory of inspi- 
 ration is not yet understood. I do no-t believe that any theory 
 can be accepted by the conscientious student of the Bible which 
 excludes either the natural, the providential or miraculous ele- 
 ments. That there are portions of the Bible which required 
 nothing more than the natural is probable ; for God would cen- 
 tainly use the natural so far as it was sufficient. But to claim 
 that the natural was sufficient for the production of the whole 
 Bible, contradicts the plainest teaching of the Book. Inspira- 
 tion is claimed on the part of the sacred writers, and if we 
 accept them as honest witnesses, we must admit that they spake 
 as they were moved by the Holy Spirit, 
 
 PROBLEM IV. IS THE BIBLE INERRANT ? 
 
 I think it is in the purposes for which it was given. It 
 does not contain a perfect system of astronomy ; for it was not 
 given to teach astronomy. It was given to teach men how to 
 go to heaven, and not how the heavens go. God's revelation 
 to man in the Bible is certainly inerrant, and inspiration, I 
 believe, guarantees inerrancy in teaching the way of salvation. 
 The Bible is an infallible rule of both faith and practice. The 
 following from Paul is plain on this point: "Every scripture 
 inspired of God is also profitable for teaching, for reproof, for 
 correction, for instruction which is in righteousness: that the 
 man of God may be complete, furnished completely unto every 
 good work." While God's revelation is truly precious, Paul 
 says: "We have this treasure in earthen vessels, that the exceed- 
 ing greatness of the power may be of God, and not from our- 
 selves." We must not, because the treasure is pure gold, con- 
 clude that the vessel is also golden, and that it is profane if 
 any blemishes are found in it; nor 'must we conclude that the 
 treasure and vessel are both of the earth. Paul's thought was 
 that the imperfections found in the organs of revelation should 
 only serve to make brighter the glory of the divine message. 
 
 While I do not endorse all that Dr. Briggs says in the fol- 
 lowing, it shows quite conclusively that he is far from being 
 an infidel: "The Scriptures of the Old and New Testaments 
 
38 MACROCOSMUS. 
 
 were immediately inspired by God, but that inspiration did not 
 make them inerrant in matters of science. They have been 
 kept pure in all ages, so far as their purpose of grace, their mes- 
 sage of salvation, their rule of faith and practice, is concerned , 
 but they are not inerrant now, and it is not probable that they 
 ever were inerrant in matters of chronology. They are suffi- 
 cient to give that knowledge of God and his will which is neces- 
 sary unto salvation ; but they are not sufficient to give the knowl- 
 edge of astronomy and botany. They are the only infallible 
 rule of faith and practice ; but they are not the only infallible 
 rule of agriculture and navigation, of commerce and trade, of 
 war and finance. The Scriptures are pure, holy, errorless, so 
 far as their own purpose of grace is concerned, as the only in- 
 fallible rule of the holy religion, the holy doctrine, the holy 
 life. They are altogether perfect in those divine things that 
 come from heaven to constitute the divine kingdom on earth, 
 which, with patient, quiet, peaceful, but irresistible might, goes 
 forth from the holy center through all the radius of the circle, 
 of human affairs, and persists until it transforms the earth and 
 man." 
 
 While the Bible was not given to teach the sciences, I do 
 not believe, when it is fairly interpreted, that it ever contra- 
 dicts the highest scientific culture. It is certain that many of 
 the greatest scientists of modern times have taken this position. 
 It is true that many scientists pay no attention to the question ; 
 but those who have given it most attention have been surprised 
 at the wonderful harmony " there is between science and the 
 Bible. • 
 
 I have not only read the Old and !New Testaments in their 
 original, but I have also given a good deal of attention to tho 
 study of the Bible in the languages in which it was originally 
 written; but I confess that I have not been able to find in the 
 Bible 1he errors that some persons are constantly finding. Some 
 time ago, the secretary of Victoria Institute sent me a copy of 
 an address by Professor Sayce, of Oxford, on a royal library 
 dating from the fifteenth century B. C, which has been un- 
 earthed in Egypt, and which shows that the account of Melchiz- 
 
PROBLEMS ISf THE HIGHER CRITICISM. 39 
 
 edek in the fourteenth chapter of Genesis is something more 
 than myth. I quote from it the following : "And a comparison 
 of the fourteenth chapter of Genesis with the contents of the 
 letters of Ebed-tob has shown us that contemporaries of Samuel 
 actually did consult them ; the description of Melchizedek, king 
 of Salem, mythical as it has often been alleged, to be, turns cut 
 to be in strict accordance with fact. Nothing can prove more 
 clearly that neither the ancient records of Jerusalem nor a 
 knowledge of their contents had perished when the Book of 
 Genesis was written; and what was true of Jerusalem must 
 have been true of other cities in Palestine as well." 
 
 We should deal fairly with the Bible, and not be hasty in 
 our conclusions. Some of the destructive critics write of errors 
 in the original autographs of the Holy Scriptures, as if they 
 had carefully examined, such autographs. This is decidedly 
 reckless; for, as a matter of fact, no one has seen such auto- 
 graphs for imore than a dozen centuries. It is a question of 
 pure speculation, and can, doubtless, never be settled. I am 
 fully satisfied that in the best manuscripts we no.v have, no se- 
 rious error ean be found; and if we can eliminate from 
 them all the errors of interpolation and transcription, we will, 
 then, certainly reduce them to a minimum. If such is the case 
 with present manuscripts, how pure indeed must be the original 
 autographs ! 
 
CHAPTEK IV. 
 The Problem of Christology. 
 
 Christology is from two Greek words' meaning a discourse 
 about Christ. If there is such a thing as historical science, then 
 Christology is the. highest of historical sciences. Mr. Huxley 
 says: "The question as to what Jesus really said and did is a 
 strictly scientific problem which is capable of solution by no 
 other methods than those practiced by the historian and the lit- 
 erary critic." Christianity, as embodied in the person and 
 character of Christ, has shown its adaptation to all races; it 
 has changed the character and conduct of the individual ; it has 
 purified and elevated society. Such a moral and spiritual force 
 in this world is certainly worthy of careful scientific study. No 
 one can question the fact that the inductive method can be as 
 well applied to Christology as to any other historical science. I 
 do not hesitate to say that all the scientific methods can, in 
 one way or another, be applied to Christianity. 
 
 We have a number of comparative sciences, such as compar- 
 ative philology, comparative anatomy and comparative physi- 
 ology. By comparative philology we learn the civilization of 
 the Aryan race before its migration into Europe. We find 
 those things that were common to Latins, Greeks and Hindus in 
 their primitive home in Ask. From a single bone of an ani- 
 mal, Agassiz could tell all about the animal to which it belonged. 
 He knew exactly the animal to which the bone was adapted. 
 We have wonderful adaptation in nature; the eye is adapted 
 to light, and the ear to sound; the lungs are adapted to air, 
 and the gills are exactly adapted to water. In the study of 
 anthropology, we find perfect adaptation in nature to the wants 
 of man. When he is hungry, food satisfies his wants ; when he 
 is thirsty, water, the pure beverage of life, slakes his thirst. In 
 all the analogies of life, any want or incompleteness in any 
 being in itself, is prima-facie evidence that there is a source of 
 
 40 
 
THE PROBLEM OE CHEISTOEOGY. 41 
 
 completeness outside of itself. Is man's religions nature an ex- 
 ception to this rule ? We certainly have no reason for so think- 
 ing. God has evidently made provisions for the religions na- 
 ture of man. The Christ of history exactly meets the demands 
 of man's religious nature. While history represents many as 
 worshiping idols, they really worshiped what they thought the 
 idol represented. Even a fetich is feared because there is sup- 
 posed to reside in it a mysterious power. Christ reveals God 
 to mankind as a loving Father, and thus the longings of man's 
 spiritual nature are satisfied. The spirituality and love of God ; 
 as revealed in Christ, can no>t otherwise than draw forth thoss 
 elements of worship belonging to the very nature of man. Sci- 
 entifically speaking, we say that the character of God embodied 
 in Christ, which evokes the worshipful feeling in man, is like 
 the ocean to the fish, or the air to the bird ; it is the counterpart 
 of man's religious nature. 
 
 The inductive study of typology and prophecy, as contained 
 in the Old Testament, in their relationship to Christology, is 
 indeed interesting investigation. I have recently read Dr. 
 Briggs on "The Messianic Ideal ;" and I find in it very convin- 
 cing evidence of the divine mission of Christ Please study 
 carefully the following from the pen of this higher critic: "Mo- 
 ses predicts a prophet greater than himself who will complete 
 the divine revelation. Prophets are raised up from time to 
 time in the history of Israel bearing onward the standard of di- 
 vine revelation. But none arose to be compared with Moses. 
 The prophets were not welcomed by the people. They were a 
 succession of sufferers and martyrs of whom the world was not 
 worthy. The suffering prophet finds his depth of humiliation 
 in the person of Jeremiah. The experience of Jeremiah is the 
 basis of the suffering servant of the Psalms and prophecies of 
 the exile. The time of the restoration passes, and no such 
 phet appears. Centuries roll on, and prophets seem to have 
 abandoned the people of God. At last, in the wilderness of Ju- 
 dea, a prophet arises in the spirit and power of Elijah, and he 
 points to the greater prophet who was at hand. At last the 
 prophet like Moses appeared in Jesus of Nazareth, and he real- 
 
42 MACKOCOSMUS. 
 
 ized in his experience in life and in death the anticipations of 
 the prophet of the exile. He accomplished the martyrdom of 
 that prophet, and he completed the Mosaic revelation. He was 
 the prophet in the wondroms words of religions instruction pre- 
 served in the Gospels. He was a prophet in the predictions 
 that he gave respecting his own life, death and resurrection, 
 and respecting the kingdom of grace and the kingdom of glory. 
 He was a prophet also in a newer and higher sense in that he 
 not only bore with him the presence and power of the Holy 
 Spirit, but he bestowed that Spirit upon his apostles, and made 
 his church prophetic." 
 
 Skeptics greatly object to the miraculous conception; but 
 even this can be illustrated by science. Of course, I believe in 
 the miracles connected with the birth of Christ; but, for the 
 sake of doubters, it is sometimes well to bring in the testimony 
 of science, Professor Huxley claims that science teaches that 
 there may be birth from a virgin. The scientific name for this 
 is parthenogenesis. It is, then, unscientific to say that birth 
 can never occur without the intervention of two parents. 
 
 The life and character of Christ perfectly corresponded 
 with the miraculous conception. In fact, his sinless life is one 
 of the greatest miracles of history. It establishes his supernat- 
 ural mission, and shows that he had an exceptional relation- 
 ship to God. There are but few skeptics who question the sin- 
 less life of Christ, If any of the few happen to be among my 
 readers, I ask them to consider carefully the following facts: 
 (1) Christ is represented as having a faultless childhood; (2) 
 John the Baptist recognized him as sinless; (3) In the temp- 
 tation he was assailed by all the typical appeals to which hu- 
 manity had always succumbed, yet in a perfectly natural way 
 he resisted them without apparent effort; (4) Christ had a 
 perfect will, and controlled all his faculties in harmony with 
 the government of God; (5) He w T as entirely unconscious of 
 sin, and never showed any signs of repentance; (6) In his dis- 
 cussions with his enemies, he was always right, and they were 
 always wrong; (7) When there was a difference between him 
 and his disciples, he was always right, and the disciples wer3 
 
THE PROBLEM OF CHKISTOLOGY. 43 
 
 always wrong; (8) His spirit was catholic, in opposition to 
 the narrowness of all his associates; (9) Pie united traits of 
 character which no one before had been able to unite; (10) 
 In him the passive virtues were as perfect as the active; (11) 
 His teachings and his works bear the impress of perfection; 
 (12) His conduct on the cross was really superhuman. All 
 persons who will carefully apply the scientific method to the 
 life of Christ can not otherwise than be convinced that he was 
 the Son of God. 
 
 The Christ of history was supernatural, but not unnatural. 
 It is well to draw this distinction, for some writers, in trying 
 to magnify his divinity, make him entrely unnatural. While 
 he was God manifested in the flesh, he was also perfect man- 
 hood. He was perfect manhood in the fact that all his facul- 
 ties were perfectly developed, and he was entirely free from 
 sin. It is a mistake to suppose that sin is natural to man; it is 
 most unnatural, and man can never reach perfection until 
 he gets rid of sin. The life of Christ, then, in being sinless, 
 was perfectly natural in the highest sense of the word. It was 
 more than natural; but, at the same time, entirely natural. 
 Christ was a perfect type for humanity. 
 
 When all the circumstances are properly considered, even 
 the miracles of Christ are not unnatural. If a man without any 
 preconceived theory will read the 'New Testament, he will find 
 the miracles inseparably connected with the rest of the narra- 
 tive, and so interwoven with it as to make a perfectly natural 
 impression upon his mind. He will take it for granted that no 
 such a book could exist in the world entirely separated from 
 the supernatural. In this connection I want to state that even 
 the destructive critics admit a sufficient amount of the JSTevv 
 Testament to be genuine to» fully establish the miraculous ele- 
 ment in the mission of Christ. 
 
 It is well to apply the scientific method to the resurrection 
 of Christ. This is the last fact of the gospel, and the greatest 
 miracle of history. It is the miracle upon which the apostles 
 specially dwelt. Paul seldom, if ever, mentions the other mir- 
 acles; but constantly dwells upon the resurrection of Christ. 
 
44 MACROCOSMUS. 
 
 The epistles of Paul that all destructive critics admit to be gen- 
 uine and authentic fully establish the great fact of the gospel 
 that Christ rose from the dead. We can take the admissions 
 of skeptics themselves, and fully establish the truth of Chris- 
 tianity. 
 
 Lord Lyttelton and Gilbert West imbibed the principles of 
 infidelity from a superficial view of the Bible. They felt fully 
 persuaded that the Bible was an imposture, and were deter- 
 mined to expose it Lyttelton selected the conversion of Paul 
 as the subject upon which to write, and West selected the resur- 
 rection of Christ. The result of their investigation was the con- 
 version of both of them ; and they wrote unanswerable argu- 
 ments in favor of Christianity from the subjects they had se- 
 lected. 
 
 Infidel writers have not been able to satisfy infidels them- 
 selves on the question of Christ's resurrection. Keim, the 
 greatest of rationalistic writers, freely admits that the theories 
 of the skeptics in reference to the resurrection of Christ had 
 all been failures. These are his words : "If the visions are not 
 a human product, not self -produced ; if they are not the blossom 
 and fruit of a bewildered over-excitement; if they are some- 
 thing strange, mysterious; if they are accompanied at once 
 with astonishingly clear perceptions and resolves — then it re- 
 mains to fall back on a source of them not yet named : it is God 
 and the glorified Christ" Professor Keim believes that the 
 Spirit of Christ actually appeared to the disciples. This is 
 an important admission for a rationalist ; and it teaches the su- 
 pernatural. This theory, however, is not in harmony with the 
 fact that Thomas handled his Lord. Jesus condemns this the- 
 ory in the following language: "Handle me and seeu A spirit 
 hath not flesh and bones as I have." It is said that when Mean- 
 der read De Wetta's statement that the fact of the resurrection 
 of Christ could no more be brought into doubt by honest histori- 
 cal evidence than could the assassination of Caesar, the great 
 historian shed tears. The resurrection of Christ is an impreg- 
 nable rock upon which is builded the superstructure of Chris- 
 
THE PROBLEM OF CHRISTOLOGY. 45 
 
 tianity, and all the waves of skepticism will never be able to 
 move this solid foundation. 
 
 Comparative theology has become one of the most interest- 
 ing sciences of the present age ; and Christology is the most in- 
 teresting department of comparative theology. It furnishes us 
 with new arguments in favor of the divine origin of Christian- 
 ity. While other religions have been ethnic and incomplete, 
 Christianity is universal and possesses a fullness of life. Com- 
 parative theology clearly teaches that Christianity is adapted 
 to all races, and will become the universal religion. This new 
 science also teaches that this fullness of life found in Chris- 
 tianity is derived from its Founder. The Christ of the Bible 
 towers above the founders of other religions as a great moun- 
 tain towers above the sea. 
 
 Christ has been compared to Socrates. Socrates was more 
 of a philosopher than a religious teacher. Still, he taught the- 
 ism and a future state, and his philosophy was a preparation 
 for Christianity. In comparing him with Jesus of Nazareth, 
 we present the following facts: (1) The work of Socrates was 
 local, while that of Jesus was universal. (2) Socrates did not 
 commence his teaching until middle life, Jesus commenced at 
 the age of thirty. (3) Socrates taught nearly forty years, 
 Jesus taught only three years and a half. (4) Socrates lived 
 in the most intellectual city in the world and visited at the great 
 centers of culture, Jesus lived in the despised town of Nazareth 
 and among an illiterate people. (5) Socrates made mistakes, 
 but Jesus made none. His enemies could not find a flaw in 
 either his life or teachings. His ideals for the spiritual eleva- 
 tion of man were certainly beyond the powers of the greatest 
 genius to invent. It was a long time before even his own dis- 
 ciples could understand the spiritual and universal character of 
 his kingdom. 
 
 Christ has been compared to Mohammed ; but it must be 
 remembered that nearly everything that is good in Mohamme- 
 danism has been borrowed from Judaism and Christianity, 
 When, however, we compare Mohammed with Christ, we find 
 a marvelous contrast: (1) With Mohammed God was a despot ; 
 
46 MACEOCOSMUS. 
 
 with Christ he was a Father. (2) Mohammed taught a most 
 extreme fatalism ; Christ taught that all could come to the Fa- 
 ther. (3) Mohammed taught polygamy and thus degraded 
 woman ; Christ taught monogamy, which has led to the elevation 
 of the fair sex. (4) Mohammed made war on his enemies; 
 Christ taught his disciples to love their enemies, (5) Moham- 
 med taught a sensual paradise ; Christ taught one of the purest 
 spirituality. The tyrannical, fatalistic and sensualistic teach- 
 ings of Mohammed are impeding the progress of civilization, 
 while the sayings of Jesus continue to promote the highest civ- 
 ilization. It seems that the Mohammedans are now sending 
 missionaries to this country ; but they will certainly not be able 
 to do anything to advance civilization unless they adopt a 
 higher standard than Mohammed taught 
 
 Christ has been compared to Buddha. As this subject has 
 attracted so much attention since the appearance of Edwin Ar- 
 nold's "Light of Asia," I will give considerable attention to it 
 in concluding this chapter. 
 
 There is quite a tendency of late, on the part of some writ- 
 ers who claim a high culture, to depreciate Christianity in com- 
 parison with the great ethnic religions of the world. Among 
 the most prominent of these is the author of the "Light of 
 Asia." Dr. Wilkinson has severely criticised Mr. Edwin Ar- 
 nold's poem, and has certainly shown that it is by no means a 
 first-class poem. If Mr. Arnold could represent the plowman 
 in the days of Gautaima as riding on his plow as the farmer 
 does in the last half of the nineteenth century, it is not surpris- 
 ing that he should apply the Christian civilization of the pres- 
 ent age to the days of Buddha, the great light of Asia. 
 
 Buddhism in its forms very much resembles Romanisun. A 
 Catholic missionary among the Chinese once said: "There is 
 not a piece of dress, not a sacerdotal function, not a ceremony 
 of the court of Rome, which the devil has not copied in this 
 country." The poor, ignorant man did not seem to know that 
 the Chinese religion is much older than Roman Catholicism. 
 The Buddhist priests practiced celibacy, monasticism, the holy 
 water, the worship of saints and relics, long before the origin 
 
THE PROBLEM OF CHRISTOLOGY. 47 
 
 of the Roman Church. There was once in India a shrine to 
 the tooth of Buddha, but it was in 311 A. D. 'moved to Ceyloc, 
 where it is now universally worshiped. It is said that in Cey- 
 lon the left collar bone of Buddha, is also worshiped. This 
 shows almost as much superstition as kissing the pope's great 
 toe. As Buddhism is much older than Romanism, it does look 
 as if the Romanists have been great imitators. 
 
 While Buddhism in form resembles Romanism, in spirit it 
 is Protestant. The human mind in Asia seems to have under • 
 gone an experience which resembles the Protestant Reforma* 
 tion. Buddhism was a protest in the interest of people against 
 the oppressions of the priesthood of Brahmanism. Brahman- 
 ism relied upon caste; Buddhism insisted upon personal charac- 
 ter as essential to salvation. Buddhism was a great missionary 
 religion, and sent its apostles into all parts of Asia. Like Chris- 
 tianity, it specially relied upon teaching. It much resembles 
 Protestantism in contrast with Romanism in this particular. 
 
 There has been much discussion in reference to the doctri- 
 nal tendency of Buddhism. Some leading writers claim that it 
 is atheistic and denies immortality. I do not really think that 
 such is the case; but it certainly w T ent to a great extreme in its 
 reaction against Brahmanism. It is a good illustration of the 
 tendency of the human mind to extremes. Brahmanism taught 
 an extreme spiritualism ; and Buddhism an extreme individual- 
 ism. Brahmanism largely lost morality, and Buddhism spirit- 
 uality. Buddhism was a grand system of morals, and in that 
 way greatly benefited the world. Its first five commandments 
 are as follows : (1) Do not kill; (2) do not steal; (3) do not 
 commit adultery; (4) do not lie; (5) do not become intoxi- 
 cated. I can not think that atheism and the doctrine of eternal 
 death would have much in them to stimulate men to such vir- 
 tues. Such a religion as Buddhism could not exist in opposi- 
 tion to God and imimortality. Nirvana is the great object of 
 life with the Buddhist ; and such happiness certainly can not be 
 attained to in annihilation. The doctrine of transmigration 
 as taught by the Buddhist shows to my mind that Buddhism 
 expects a future life; for if the soul is not immortal, there 
 
48 MACKOCOSMUS. 
 
 could be no soul to transmigrate. While Buddhism is not suffi- 
 ciently explicit on theism and the doctrine of a future state, 
 this is a very different thing from entirely denying their exist- 
 ence. 
 
 Near the end of the seventh century B. C. there reigned in 
 northern India,, about one hundred miles north of Benares, a 
 good king by the name of Kapilavaster. He was among the 
 last of the great Solar race so much celebrated in the ancient 
 epics of India. His wife was named Maya, because of her won- 
 drous beauty; and at the age of forty-five she became the 
 mother of a young prince called Gautama, who afterwards 
 became Buddha,. From his clan he was called Gautama. The 
 name Buddha is his official title, because he is a great enlight^ 
 ener of mankind. 
 
 Gautama had four visions, which caused him to become a 
 hermit. In his first, he thought that he was driving through 
 the eastern gate of the city to* his park, and met an old, decrepit 
 man. When he thought what age brought upon man, he re- 
 turned to his palace without enjoying the pleasures of the park. 
 In his second vision he was driving through the southern gate 
 to his pleasure garden, and met a sick man. When he reflected 
 what disease does for man, he immediately returned home. At 
 another time he was driving through the western gate to his 
 pleasure gardens, and met a funeral procession. On reflect- 
 ing upon the certainty of death, he again drove back to his 
 palace. In his fourth vision he was driving through the north- 
 ern gate to his pleasure gardens, and met a mendicant. On 
 thinking of the self-abnegation of those who renounce the pleas- 
 ures of the world and try to conquer themselves, he commanded 
 his coachman to return immediately to the palace. Gautama 
 determined to become an anchorite. He left the palace one 
 night and declared that he would never return until he 
 had attained to a knowledge of the divine law, and thus 
 become Buddha. Edwin Arnold thus describes the scene of 
 parting : 
 
THE PROBLEM OF CHRISTOLOGY. 49 
 
 "So with his brow he touched her feet, and bent 
 
 The farewell of fond eyes, unutterable, 
 
 Upon her sleeping face, still wet with tears, 
 
 And thrice around the bed in reverence, 
 
 As though it were an altar, softly stepped 
 
 With clasped hands laid upon his beating heart, 
 
 'For never,' spake he, 'lie I there again!' 
 
 And thrice he made to go, but thrice came back, 
 
 So strong her beauty was, so large his love: 
 
 Then, o'er his head drawing his cloth, he turned, 
 
 And raised the Purdah's edge." 
 
 Thus Gautama parted with his lovely wife and ehild and 
 became a mendicant. He encountered the evil god Mara, who 
 tried to turn hi'm back ; but he was fully resolved to spend his 
 life in search for the truth. He spent six years in fasting and 
 self -mortification ; and his self-control was such that he gained 
 great fame, and gathered many disciples about him. Finally 
 the religious side of his nature triumphed, and he felt assured 
 that he had found the truth. He immediately renounced pen- 
 ances, declaring that there was no good in them, and proclaimed 
 that salvation was to be obtained by self-control and love. He 
 had become Buddha, and was ready to enlighten the world. 
 He was a preacher of righteousness, and sent his disciples to 
 preach a new life to the nations. Buddhism is distinguished 
 from all other religions preceding Christianity by its intensely 
 missionary spirit. The disciples of Confucius never attempted 
 to make proselyte® outside of China. Brahminism has always 
 been confined within the bounds of India. The doctrines of 
 Zoroaster were strictly Persian. The religion of Egypt was con- 
 fined to the valleys of the Nile. The religions of Greece and 
 Rome were national religions. Even Judaism was strictly a 
 national religion. Such, however, was not the case with Bud- 
 dhism ; for the disciples of Buddha were desirous of bringing 
 all nations under the influence of the truth they proclaimed. 
 They have even been considering the propriety of sending mis- 
 sionaries to America. 
 
 Buddhism contains much truth., and was doubtless a prep- 
 aration for Christianity. Christianity did not come to destroy 
 
50 MACEOCOSMUS. 
 
 the truths contained in preceding religions, but to fulfill. I 
 will now, foir a short time, call your attention to the contrast 
 between Buddha and Christ, but it will not then be difficult for 
 you to see the infinite superiority of Christianity to Buddhism. 
 
 (1) Buddha was the son of a king; Christ was the son 
 of a carpenter. (2) Buddha was born in a palace; Christ was 
 born in a manger. (3) Buddha was brought up amid the 
 splendors of a court ; Christ was brought up in Nazareth, a de- 
 spised village of Galilee. (4) Buddha became a hermit in or- 
 der to get rid of his sins and attain to the truth ; Christ had 
 no sin, and needed no repentance. (5) Buddha, changed his 
 mind on the question of a hermit life; Christ never changed 
 his views. From the beginning, everything that Jesus said 
 and did, had on it the imprint of perfection, (6) Buddha 
 only claimed to be a learner; Christ was the great Teacher. 
 (7) Buddha seemed to hesitate in reference to his words and 
 actions ; Christ never hesitated upon any of ihe great problems 
 of the day. (8) Buddha appeared to approach everything 
 from below; Christ, from above. (9) Buddha was so indefinite 
 in his statements about God that some great critics have even 
 pronounced him an atheist; Christ preached in his Father's 
 name, and claimed that it was the object of his mission to 
 establish upon this earth the kingdom of God. (10) Buddha 
 had so little to say about the future state, that some critics have 
 claimed that he did not believe in a future state at all ; Christ 
 constantly spoke of the joys of the unseen world. In fact, the 
 unseen universe was as much- a reality to him as the seen, If 
 Buddha was the light of Asia, Christ is the light of the world, 
 and the light of Asia is only moonlight compared to the merid- 
 ian glory of the Sun of righteousness. 
 
 I think the fact is fully established that Christology is not 
 only a science, but the greatest of historical sciences. It affords 
 new evidence of the truth of Christianity by showing not only 
 the perfect character of its Founder, but by also showing that 
 the universal character of Christianity is derived from the uni- 
 versal spirit of the Christ. The Christ of the Bible is the 
 Christ of history. 
 
CHAPTER V. 
 
 The Pkoblems of Revelation and Inspiration". 
 
 Revelation in. its widest signification is any species of knowl 
 edge of which God is the ultimate source. It includes all that 
 belongs to ethics and natural religion. In the early history 
 of the church the comprehensive use of the term was more com- 
 mon than at the present time. The early defenders of Chris- 
 tianity had to vindicate it against polytheism. This naturally 
 led them to defend the unity of God, and the principles, of nat- 
 ural religion in general. When, however, polytheism ceased 
 to be a foe, and deism took its place;, there was of necessity a 
 change in the method of defense. The deist, admitted the 
 claims of natural religion, and opposed himself to Christianity. 
 The work of the apologist was, then, to show the necessity of 
 a revealed religion. 
 
 REVELATION AND INSPIRATION. 
 
 A failure to distinguish between revelation and inspiration 
 has led to great confusion. Revelation discloses now truth 
 that is inaccessible to the human mind; inspiration is more 
 of the nature of superintendence. A man to whom a. revelation 
 is given is also inspired to express it ; yet a man may be inspired 
 and not reveal anything new. A large portion of the Bible is 
 of the first kind. Jonathan Edwards makes the following dis- 
 tinction : "We ought to make a distinction between those things 
 which were written in the sacred books by the immediate inspi- 
 ration of the Holy Spirit, and those things which were commit- 
 ted to writing by the direction of the Holy Spirit." 
 
 Theophany was one of God's methods of revelation. Dr. 
 C. A. Briggs thus writes on the subject: "It is personal con- 
 tact with God in theophany and with Christ in Christophany 
 that marks the highest order of prophecy in the Scriptures. It 
 is the Divine Spirit who came upon men, entered into them 
 and guided them in their self-conscious condition, enabling them 
 to use all the endowments of their nature in the conception 
 
 51 
 
52 MACBOCOSMTJS. 
 
 and then in the expression of the truth of God. Such personal 
 contact with God is described in the Old Testament in the his- 
 tory of Moses, Samuel, Elijah, Elisha, Isaiah aud Ezekiel, 
 and in the New Testament in the history of the twelve apostles 
 and of Paul. The prophet of God is assured by the personal 
 presence of God in theophany or by the conscious presence of 
 the Divine Spirit within him, that he is commissioned to de- 
 clare the truth of God which he sees and conceives." 
 
 God Revealed His Will to Man by the High Priest with 
 Urkn and Thummim. "And thou shalt put in the breastplate 
 of judgment the Urim and the Thummim; and they shall be 
 upon Aaron's heart, when he goeth in before the Lord; and 
 Aaron shall bear the judgment of the children of Israel upon 
 his heart before the Lord continually" (Ex. xxviii. 30). "And 
 when Saul inquired of the Lord, the Lord answered him not, 
 neither by dreams, nor by Urim, nor by prophets" (I. Sam. 
 xxviii. 6). 
 
 The Typology of the Bible Teaches a Divine Revelation. 
 The word "type" is derived from a Greek word which means 
 to strike. It is the impression produced by a blow. It is used 
 in John xx. 25, where Thomas says: "Unless I shall see in 
 his hands the print of the nails, and put my finger into the 
 print of the nails, and thrust my hand into his side, I will not 
 believe." It also denotes the model set before us for our imi- 
 tation. In Phil. iii. 17 the apostles are made an example, or 
 a type, for all Christians. 
 
 The Old Testament types are shadows of good things to 
 coune. In Col. ii. 16, 17 Paul says: "Let no man judge you 
 in meat, or in drink, or in respect of an holyday, or of the 
 new moon, or of the sabbath days : which are a shadow of things 
 to come, but the body is of Christ" In Heb. x. 1 we have 
 the following language : "For the law having a shadow of good 
 things to come, and not the very image of the things, can 
 never with those sacrifices which they offer year by year con- 
 tinually make the comers thereunto perfect." 
 
 From the Scripture before us it is quite evident that nearly 
 all the religious rites and ceremonies of the Old Testament 
 
THE PROBLEMS OF REVELATION AND INSPIRATION. 53 
 
 were types pointing forward to their antitypes in the New 
 Testament. The Jewish tabernacle 1 , with its furniture, gives 
 us in type a complete outline of the whole scheme of redemp- 
 tion. We can safely say that the gospel was preached in type 
 under the Old Testament dispensations; but it could not, of 
 course, be preached in fact until after the development of its 
 facts. 
 
 The typological evidence of a divine revelation is, to my 
 mind, very convincing. No one could make a shoe to fit the 
 human foot who did not know something of the construction 
 of the foot. It is very evident that no one could have set up 
 these types who did not understand the nature and character 
 of the antitype. God alone could have such knowledge', and 
 they must consequently be of divine origin. See the author's 
 "Cultura." 
 
 The Prophecy of the Bible Proves a Divine Revelation. It 
 is certain that the prophets of the Bible claimed a revelation 
 from God on the question of the future. It is also very evi- 
 dent that the writers of the New Testament believed that God 
 revealed his will to the prophets of the Old Testament. The 
 prophetic evidence of divine revelation is very convincing, for 
 we can read upon the pages of history the fulfillment of these 
 plain predictions. 
 
 In God's natural gifts to man we have hints of prophetic 
 power beyond. There are two ways by which man tries to 
 penetrate the mysteries of the future: (1) By mathematical 
 calculation. The stability of the laws of nature are such that 
 the calculations of the astronomer are very correct in case God 
 does not intervene by his own. direct power. We can not help 
 admiring the w T onderful endowments which God has bestowed 
 upon man, and the greatness of the Author of nature, who has 
 made the whole system so accurate in its movements. (2) 
 Human sagacity. It is astonishing what power some men have 
 of looking into the future. It is one of the principal causes 
 of the success of business men, and it shows the greatness of 
 true statesmanship. We admire these things, but they are far 
 from the prophetic gift, which is certainly a direct gift from 
 
54 MACROCOSMUS. 
 
 God. No candid student of Bible prophecies can otherwise 
 than believe that holy men of old spake as they were moved 
 by the Holy Spirit. 
 
 When we study carefully the races of mankind, we can not 
 fail to be impressed with the fact that the father of the post- 
 diluvian world had a divine revelation in reference to the des- 
 tiny of his sons (Gen. ix. 25-27). Thomas Paine once declared 
 that, if God had prophets., we should expect them to speak in 
 language that could be understood. The student of ethnology 
 has no difficulty in understanding the language of Noah. The 
 descendants of Ham have been the slaves of the world ; the 
 descendants of Shem have given the world its religion; and 
 the descendants of Japheth have been the political rulers of the 
 world. The Hamites were not slaves for centuries after the 
 prediction of Noah. At one time they disputed even with 
 Rome the empire of the world. The prophecy, however, has 
 been literally fulfilled, Alexander took Tyre., Rome conquered 
 Carthage, and the Hamites became the servants of Japheth, 
 as they had been of Shem when the land of Canaan was con- 
 quered. Since then Africa has ever been noted as the land 
 of slaves, and these slaves have been transported to different 
 parts of the world. We rejoice to know, however, that there 
 are indications that the slave trade will come to an end, and 
 dark Africa receive the light of modern civilization. The pre- 
 dictions concerning Shem and Japheth have been as fully ful- 
 filled. The descendants of .Japheth are now disseminating 
 that religion which came through the posterity of Shem. The 
 political triumphs of the Indo^Europeian races in all parts of 
 the world show that the descendants of Japheth are literally 
 dwelling in the tents of Shem. 
 
 A thousand years after the prophecy concerning the sons 
 of Noah, an angel prophet announced to Hagar the destiny of 
 her offspring (Gen. xvi. 10-12). The descendants of Ishmael 
 are to this day, in harmony with the prophecy, wild and mighty. 
 They possess that character wherever you find them. They 
 have ever dwelt in the presence of their brethren and escaped 
 all foreign yokes. Neither the armies of Egypt, Persia nor 
 
THE PROBLEMS OF REVELATION AND INSPIRATION. 55 
 
 Rome were able to subdue them. To this day even the Sultaa 
 of Turkey, their nominal ruler, is compelled to pay them a 
 yearly tax to obtain the privilege of transporting his caravans 
 over the plains to Mecca. They yet possess territory equal in 
 extent to that of Rome in her palmy days. We can not ac- 
 count fo>r these facts without admitting that the angel prophet 
 actually spoke to Hagar. 
 
 God Spake to Man by His Son. Moses predicted a prophet 
 greater than himself who would complete divine revelation. 
 Of all God's prophets in the Old Testament, none were to be 
 compared to Moses. The antitype of Moses in the New Testa* 
 ment fulfilled the old covenant and established a new one upon 
 still higher principles. He was in constant communion 
 with his Father in heaven, and predicted his own death and 
 resurrection. He was a prophet in a higher sense than Moses 
 in the fact that he not only possessed the Holy Spirit himself, 
 but bestowed it upon his apostles and made them prophets. 
 God revealed himself to us in Christ. John says: "No man 
 hath seen God at any time; the only begotten Son, which is 
 in the bosom of the Father, he hath declared him" (John i. 
 18 — R. V., marg.). The Son reveals the Father; the visible 
 Christ reveals the invisible God. We have in Christ a knowl- 
 edge of God expressed in the terms of humanity. The very 
 essence of God is revealed in Christ. God is light, God is 
 Spirit, God is love. Life and immortality were fully brought 
 to light in the mission of the Son of God. Jesus, in his teach- 
 ing, in his works, in his resurrection, showed that he was truly 
 God manifested in the flesh. 
 
 Inspiration is Not Consecration. When the Holy Spirit 
 inspires a person, it does not necessarily sanctify him ; its pur- 
 pose is to convey truth. Balaam and Caiaphas were inspired, 
 but they were far from being consecrated men. This shows 
 that inspiration is designed for the impartation of truth, and it 
 is distinct from sanctification. 
 
 Inspiration is Not Omniscience. The Holy Spirit does not 
 impart all truth to the inspired person*, but only a portion of 
 it. It is principally religious truth, and only secular truth 
 
56 MACROCOSMUS. 
 
 so far as it is necessary to the impartation of religious truth. 
 The knowledge of a person inspired may be more limited on 
 many subjects than is the knowledge of those not inspired. On 
 many points the Greeks and Romans were far more intellec- 
 tual than were the inspired writers of the Bible. Even on 
 questions of inspiration, some inspired mem had more knowl- 
 edge than others. The doctrine of the incarnation is at first 
 only disclosed so far as the promise of the seed of the woman. 
 This is a very different thing from its enlargement, as pre- 
 sented by the prophet Isaiah. It is not surprising that he is 
 called the evangelical prophet. The fifty-third chapter of Isa- 
 iah gives a very graphic picture of the death, burial and resur- 
 rection of our Saviour. It was the means of converting a noted 
 English skeptic to a full belief in the divinity of our Lord. 
 
 Inspiration is Personal. It is only in a secondary sense 
 that we can speak of the Bible as inspired. It is composed of 
 many books, and certainly contains the writings of many in- 
 spired men. There is not a book in the Bible which I would 
 be willing to have rejected from the canon ; but we can not 
 speak of the canon as inspired. I fully believe that every 
 book in the Bible contains revealed truth; but still we must 
 remember that inspiration specially pertains to persons and 
 not to books. While this is true, it is still a fact that the 
 truth which the Bible contains would not have been revealed as 
 it has been, if no Bible had come into existence. Even the 
 greatest prophets in Israel were influenced by the previous 
 history and prophecy of the nation. Even Christ and his 
 apostles were greatly influenced by the sacred writings of the 
 Jewish nation. 
 
 Inspiration Has Special Reference to Religious Truth. The 
 revelation which accounts for the books of the Bible was a his- 
 torical process of the self-disclosure of God as the Redeemer 
 of man, and this culminated in the Christ. The inspiration 
 which accounts for these books was an inward spiritual move- 
 ment corresponding to the revelation, and which purified and 
 elevated the thoughts and feelings of the people possessing thi3 
 revelation. While I am not willing to admit errors in the 
 
THE l'KOBLEMS OF REVELATION AND INSPIRATION. 57 
 
 original autographs of the sacred Scriptures, still I well know 
 that the inspired writers were greatly limited in their knowl- 
 edge of secular affairs. The Bible was given to teach us how 
 to go to heaven, and not how the heavens go; still I believe 
 that if we had the original autographs of the sacred books, that 
 where they incidentally speak on scientific subjects they speak 
 the truth. A true philosopher has no great difficulty in har- 
 monizing the Bible, as we now have it, with modern science, 
 and if we had the original autographs, I feel fully satisfied 
 that we would find them errorless. The farther back we go, 
 the fewer errors we find, and if we could go back to the foun- 
 tain-head, we would doubtless find it perfectly pure. 
 
 Revelation and Inspiration Are in Harmony with the Law 
 of Evolution. Xew truth comes into the world that is old, and 
 all truth must conform to certain historical conditions. In the 
 early history of the race, religious as well as all other truth 
 must be adapted to the period of childhood. For this reason 
 we have the patriarchal dispensation preceding the national 
 dispensation of the Israelites. The national religion of Israel 
 was necessary in order to prepare the world for a universal 
 religion. Our Saviour was a true evolutionist when he said, 
 "First the blade, then the ear, then the full corn in the ear." 
 Revelation and inspiration were exactly adapted to each dis- 
 pensation. Christ and his apostles did not claim perfection 
 for the old covenant, or there would have been no place for 
 the new ; while they found fault with it for their own age, it 
 was certainly adapted to the age for which it was given. God 
 in sundry times and in divers manners spake unto the fathers 
 by the prophets; but in the fullness of time, when the world 
 was ready for the. great event, he spake by his Son. It took 
 a long time for the world to be prepared for a full revelation 
 of God in his own Son. God is now in Christ reconciling the 
 world unto himself. The God-man Jesus Christ is the exact 
 image of the Father. 
 
CHAPTEK VI. 
 
 The Problem of Evil. 
 
 This is certainly a difficult problem, but I do not regard 
 it altogether as inexplicable. In the study of the problem, we 
 should remember that there is something else in the world be- 
 sides evil. On this point history is liable to mislead us, for it 
 largely dwells upon war and upon those things that bring mis- 
 fortunes upon the race. It does not dwell upon the happy 
 homes that have existed from time almost immemorial. The 
 majority of individuals have always been comparatively happy, 
 and but few could be found who would pronounce life a fail- 
 ure. 
 
 While the terms Egyptian, Assyrian and Hindoo carry to 
 most minds the ideas of barbarism, it is evident that they 
 reached a very high civilization. Language itself is sufficient 
 evidence of this fact. The Sanscrit, the old Hindoo language, 
 has fifty letters, and in its grammar it is considered the most 
 perfect language in the world. It has an extensive litera- 
 ture, which is of great interest to the scholar even at the pres- 
 ent time. It shows great advancement in culture and happi- 
 ness. The following prayer of the Persian poet Sadi is wor- 
 thy of most careful attention by every grateful and true heart : 
 "O God, have me>rcy upon the wicked ; for thou hast done 
 everything for the good in making them good." 
 
 Leibnitz, in his Theodicee, presents some interesting 
 thoughts on the problem of evil. The following is suggestive: 
 "It may be that certain particular evils are bound up with what 
 is best in general." Pope's line is interesting, "All partial 
 evil, universal good." This is true optimism, but Voltaire re- 
 plies to it as follows: "A singular notion of universal good — 
 composed of the stone, of the gout, of all crimes, of all suffer- 
 ings, of death, and damnation." You will usually find an in- 
 fidel a pessimist, and a true Christian an optimist. When we 
 study carefully the system to which evil belongs we can not 
 
 58 
 
THE PROBLEM OF EVIL. 59 
 
 see how it could have been otherwise than that evil would 
 be incident to the system. God made man a free moral agent, 
 and the possibility of going wrong seems to be a necessary part 
 of free agency. That man can reach a point in spiritual cul- 
 ture in which he will not go wrong is evident, and this seems 
 to be the divine purpose in the training of the race. So 
 far as we know, this may have been true in the training 
 of the inhabitants of other worlds. The fact that the angels 
 desired to look into the scheme of redemption seems to imply 
 that they had had an experience that made them specially 
 interested. 
 
 In our efforts to solve the problem of evil, we must consider 
 carefully the following facts : 
 
 1. The system in which evil exists is a creation. It was 
 not at the beginning; but as soon as God created free moral 
 agents, evil was a possibility. Some one will say that man 
 should have been so constituted that he could not. sin ; but then 
 we would have had a machine and not a man. The possibility 
 of good w x ould have been destroyed as well as the possibility of 
 evil. Good is more powerful than evil, and it is our mission to 
 overcome evil with good. I do not agree with the pessimist 
 that it would have been better for man not to have been created 
 at all. God has an important mission for man in his great uni- 
 verse, and even those who go wrong can not prevent the general 
 advancement of the race. 
 
 2. As the system in which evil exists is a creation, this im- 
 plies that it has limitation. That which is created can neither 
 be infinite nor omnipotent. Every created intelligence must 
 have a beginning, and this implies limitation. The law of its 
 action is growth, development, progress. While man in his en- 
 vironment is greatly limited, this is really for his good, for God 
 intends him to grow. When we study him from the standpoint 
 of nature, we find that he has wonderful possibilities ; but from 
 the standpoint of revelation his possibilities are much greater. 
 It does not yet appear what we shall be; but we know if we do 
 our duty we are sons of God, and are every day becoming more 
 and more assimilated to the character of God. There is noth- 
 
60 MACROCOSMUS. 
 
 ing in our limitations here to prevent our final entrance into the 
 city of God. 
 
 3. In all limitation, there is necessarily imperfection. Man 
 is not perfect in his physical organization, but with, his environ- 
 ment we can not see how it could be otherwise.. The human 
 skin is not perfect, and can be penetrated with a bullet ; but we 
 could not get along in this world without it. The lungs are not 
 perfect, nor the air we breathe; but both, are essential to the 
 life of man in this world. Fire is ever destructive in its nature, 
 but we could not do without fire. God intends our progress by 
 the use of things in this world that are not perfect. We find, 
 even in the mind of man, imperfection. Human knowledge is 
 imperfect, and this is the reason why man can make progress. 
 The will and conscience of man are imperfect, and this is why 
 God sent into the world a teacher with a perfect will and a per- 
 fect conscience. 
 
 4. God intends the present system for the education of man 
 for a still higher system. Evil is incidental to the present, and 
 in the nature of things we do not see how it could be otherwise. 
 There are such things as inherent, natural impossibilities. It 
 is impossible for matter to exist without occupying space; and 
 this is not a question of God's power, but that which is inherent 
 in the very nature of things. In the very nature of things, two 
 mountains could not exist without a, valley between them. You 
 had as well ask the question why God could not make two and 
 two fL\ T e y as to ask the question why God could not make a free 
 moral agent without the possibility of his going wrong. The 
 very statement of man's free agency implies the possibility of 
 doing wrong. The power to do right carries with it the power 
 to do wrong. 
 
 Some one may ask the question, Will not man's free agency 
 enable him to go wrong, even after he reaches a higher system 'I 
 I answer that the object of the present system is to so educate 
 him that he will not go wrong. He would, of course, have the 
 ability to do so, but not the inclination. The will of the Christ 
 was so perfect that the tempter could not influence him to do 
 wrong. When man reaches the heavenly kingdom, he will be 
 
THE PROBLEM OF EVIL. 61 
 
 so far advanced in spiritual culture that he will not be inclined 
 to do wrong. Besides, the last enemy will be subdued, and he 
 will be beyond temptation. This view of the problem certainly 
 makes partial evil incidental to universal good. When man 
 gains the victory over his spiritual enemies, he will rejoice in 
 the fact that God thought him worthy to go through the great 
 conflict. 
 
 Those who live in willful disobedience to God must suffer 
 the consequences of their sins. It is claimed that God will not 
 punish man forever for the sins committed in this life. It must 
 be remembered that punishment is the result of sin. The enor- 
 mity of a crime is not determined by the length of time it took 
 to commit it. In five minutes, a man may commit a deed which 
 w^ill destroy his prospects, at least so far as this world is con- 
 cerned. It did not take Thomas Paine long to write his "Age 
 of Reason," but it wull not be known until the judgment-day the 
 evil it has done. In fact, all the effects of men's crimes can not 
 be known until then ; and this shows the necessity of a general 
 judgment, when all will be judged according to the deeds done 
 in the body. If a man so live here as to attain to eternal life, 
 it looks reasonable that he can live in such a way as to fail in 
 obtaining it, 
 
 Nature as well as revelation teaches that as a man sows he 
 will also reap. Julius Muller, the great German theologian, 
 truly says: "Such is the constitution of things that unwillingness 
 to goodness may ripen into eternal voluntary opposition to it." 
 Even Omnipotence could not make a soul happy that had lost 
 all desire to be holy. Both nature and revelation plainly teach 
 that character tends to become permanently good or perma- 
 nently bad. "Willful disobedience to truth tends to make a per- 
 son dislike it. This tendency can continue until the person 
 rejoices in iniquity instead of rejoicing in the truth 
 
 "The mills of God grind slowly; 
 
 But they grind exceeding small." 
 
 The Greek philosophers were right when they affirmed that 
 there can be no happiness without holiness. Confucius declared 
 that heaven means principle. Sin renders morally blind its pos- 
 
62 MACROCOSMUS. 
 
 sessors, so it is not surprising that the truth is entirely un- 
 pleasant to some persons. Shakespeare well understood this. 
 Macbeth thus speaks: 
 
 "Come, seeling night, 
 Skarf of the tender eye of pitiful day; 
 And, with thy bloody and invisible hand, 
 Cancel, and tear to pieces, that great bond 
 Which keeps me pale! — Light thickens; and the crow 
 Makes wing to the rooky wood." 
 
 Sin becomes in itself a. force; and, like certain diseases, bo- 
 comes chronic. It may be perpetuated forever, and its effects 
 can properly be described as eternal punishment. In fact, our 
 Saviour teaches the possibility of the eternity of sin. Turn, to 
 Mark iii. 29, and you will find that he who sins against the 
 Holy Spirit is in danger of eternal sin. We have here the 
 Greek hamartematos, and not kriseos, and Jiamartematos cer- 
 tainly means eternal sin. I now turn to the Revised Version, 
 and find this language: "But whosoever shall blaspheme against 
 the Holy Spirit hath never forgiveness, but is guilty of an eter- 
 nal sin." 
 
 In Matt. xxv. we have taught the second coming of Christ, 
 the judgment, the eternal punishment of the wicked, and the 
 eternal life of the righteous. The Greek word aionion, which 
 expresses the duration of the life of the righteous, is the same 
 word that is used to express the duration of the punishment of 
 the wicked. The root of aionion is aei, which means always. 
 Aidios, which even Universalists admit denotes eternal, is from 
 the same root- 
 It is a law of language that antithetical expressions are 
 equal in extent, but the opposite in character. This should 7 
 then, forever settle the question,. Please read Matt. xxv. 46: 
 "And these shall go away into eternal punishment; but the 
 righteous into eternal life." If there is no such thing as eter- 
 nal punishment, our Saviour certainly made a mistake. This 
 we can not admit for a moment; so we believe in the doctrine 
 of eternal punishment as the necessary consequence of eternal 
 sin. 
 
THE PEOBLEM OF EVIL. 63 
 
 In Eev. xx. 10 we have the expression, "tormented day and 
 night for ever and ever," which is the duplicate of axon, and it 
 is nowhere limited in the New Testament The same expres- 
 sion is found in Rev. xiv. 11: "The smoke of their torment 
 ascendeth up for ever and ever." If it is possible, for language 
 to teach eternal punishment as the consequence of eternal sin, 
 it is certainly taught in the New Testament. 
 
 Whether the wicked after the judgment-day will continue 
 forever in a state of consciousness is a question we can not de- 
 termine. The Bible clearly teaches that they are in a conscious 
 state between death and the resurrection; but there is really 
 nothing definite in reference to their state after the resurrec- 
 tion. It is certain that destruction does not mean annihilation ; 
 but unconsciousness would not necessarily mean annihilation. 
 Eternal death is the penalty for eternal sin ; and eternal death 
 may result in the complete inertness of all the forces of sin. 
 
 There has been a good deal of discussion of the question of 
 the personality of Satan. It is evident that the Bible attributes 
 personality to Satan ; but what does this mean ? It is probable 
 that it is a name which generalizes bad spirits. Davenport, one 
 of the greatest of the New England Fathers, uses the following 
 language: "What is the devil? — The multitude of apostate an- 
 gels which, by pride, and blasphemy against God, and 'malice 
 against man, became liars and murderers, by tempting him to 
 that sin." 
 
 The use of the term "principalities" in the Bible, in refer- 
 ence to the kingdom of evil, seems to imply that the evil spirits 
 are organized under the general term "Satan," or adversary. 
 The position here presented harmonizes with the organic force 
 of evil in this world. It is only organized in opposition to good, 
 and would not make a chief of its own that it would not soon 
 dethrone, It is not at all probable that the organic force of evil 
 would set up one chief as forever supreme over all the rest. 
 This is against the analogy of evil which is opposed to all 
 loyalty. 
 
 We have a. good example in the Bible of this general use of 
 personality in reference to the organization of evil forces. Paul 
 
64 MACEOCOSMUS. 
 
 speaks of "the man of sin," and "antichrist." These names 
 ape evidently used in a general sense, and have no reference to 
 any particular person. The forces of evil designated "the man 
 of sin," had begun to work in the days of Paul. The designa- 
 tion, "the man of sin," certainly includes all men and women 
 through whom evil spirits and evil forces are working to corrupt 
 Christianity and to obstruct the progress of the kingdom of God. 
 Dr. Horace Bushneill truly says: "Antichrist is, in fact, the 
 devil of Christianity, as Satan is the devil of creation and provi- 
 dence." With this view of the subject, we can understand 
 what Christ means when he says, "I beheld Satan as lightning 
 fall from heaven." 
 
 We learn in the last book of the Bible the fate of Satan will 
 be the same as that of the beast and false' prophet. All opposing 
 forces must give way, and the kingdom of God become entirely 
 victorious over the heavens and earth most glorious. 
 
 I have no special theory on the question of future punish- 
 ment. I have only been giving suggestions towards the solu- 
 tion of the problem of evil. I fully believe in the doctrine of 
 everlasting punishment as taught by Christ and his apostles. It 
 must be that eternal sin carries with it eternal consequences. 
 Everlasting punishment is certain, but we are unable to say ex- 
 actly what it will be. Sin is a terrible thing, and the Bible wri- 
 ters, in What they say about future punishment, seem to have 
 in view the purpose of impressing upon the minds of the people 
 the great sinfulness of sin. It is sin that gives man all his trou- 
 ble, and if he will forsake his sins, the question of punishment 
 need give him no trouble. Jesus said : "You will not come unto 
 me that you might have life." The important thing for man to 
 do is to come to Christ and obtain eternal life^ Please remem- 
 ber that I do not deny eternal consciousness on the: part of the 
 wicked. 
 
CHAPTEE VII. 
 
 The Peoblem of Unbelief. 
 
 The greatest sin in this world is the sin of unbelief. Our 
 Saviour sent the Holy Spirit into this world to convince it of 
 sin, because it believed not on him. 
 
 CAUSES OF UNBELIEF. 
 
 1. Scientific. Science means classified knowledge, but spec- 
 ulation, even among those who call themselves scientists, fre- 
 quently takes the place of real knowledge. True science is a 
 support to revelation, but mere speculation frequently tends to 
 unbelief. There is also a tendency on the part of specialists 
 to think that all knowledge is comprehended in their narrow 
 circle. They are inclined to view everything from the narrow 
 standpoint of their own investigation. If their department 
 pertains entirely to material things, there is a great tendency 
 on their part to become materialists. That is the reason why 
 we find so many materialists among physicists. 
 
 The doctrine of evolution has led many into skepticism. I 
 do not say that the doctrine is altogether to blame for it. The 
 extreme positions to which many of its opponents have been 
 driven has been productive of fully as much unbelief. Evolu- 
 tion for a long time was largely confined to physical science, and 
 there can be no question in reference to its tendency to mate- 
 rialism. Its advocates were specialists in the physical sciences, 
 and as a rule they were largely unacquainted with philosophy. 
 When philosophical and religious teachers gave their attention 
 to the question of evolution, they soon lifted it above the ma- 
 terialistic tendency to which the physicists had degraded it. 
 Evolution in the future will be a support to true religion 
 instead of being an ally of infidelity. 
 
 2. Philosophical. Philosophy has in the past had extreme 
 tendencies. Even before the Christian era, it tended on the one 
 hand to materialism and on the other to pantheism. The Epi- 
 cureans were materialists, and the Stoics were pantheists. It is 
 
MACROCOSMUS. 
 
 really interesting to observe the dependence of modern materi- 
 alists upon Epicurus and Lucretius. While it has been produc- 
 tive of much skepticism, it is really difficult to find anything 
 new in modern materialism. 
 
 The French and the German philosophers in modern times 
 have shown a tendency, on the one hand, to materialism, and, 
 on the other, to pantheism. French materialism during the 
 Revolution went into atheism itself. In fact, it made the na- 
 tion very largely infidel, and it had much to do with the horrors 
 of the Eevolution. It was certainly an object-lesson to the na- 
 tions of the ruinous effects of infidelity upon society. German 
 pantheism, has been almost as ruinous in its tendency. At one 
 time it made Germany very largely a. nation of skeptics. Even 
 the German pulpits were filled by ministers of a skeptical turn 
 of mind. It appeared that everything the Reformation had 
 done would be undone. The universities were captured by the 
 skeptics, and, on account of their great reputation, the seed of 
 infidelity was sown world-wide. Every civilized country was 
 to some extent affected by the rationalism of Germany. In God's 
 providence, philosophical and religious teachers were brought 
 up in Germany itself, who were fully prepared to meet these 
 rationalists upon their own grounds. Meander, Lotze and oth- 
 ers were more than 'matches for their opponents, and skepticism 
 has largely expended its force in Germany. 
 
 3. Social. Social agitation is inevitable among a liberty- 
 loving people, and it frequently does much good. The United 
 States, with its free constitution, is a happier and much safer 
 government than Russia under the iron heel of despotism. 
 Protestantism, with its conflicting sects, is preferable to the 
 uniformity of Rome. 
 
 There is no necessary connection between the principles of 
 political freedom and unbelief. Christianity is really the great- 
 est support that liberty has ever had. The chief advocates of 
 civil liberty under the reigns of the Charleses were the Puritans, 
 the most earnest Christians of that age. It is a fact, however, 
 that great social and political agitation has frequently been con- 
 nected with infidelity. There is no better illustration of this 
 
THE PROBLEM OF UNBELIEF. 67 
 
 than me French Revolution. The abuse® in both Church and 
 State prepared the soil for infidel principles. Voltaire and the 
 Encyclopaedists sowed the seed of skepticism with an unsparing 
 band. Christianity was identified with, an apostate church, and 
 was, of course, rejected with it. The French nation suffered 
 somewhat like a farmer who dams up a stream. It is arbitra- 
 rily checked in its course, and finally bursts all barriers, and 
 sweeps everything before it. Like the streaim, if it had been 
 wisely guided, the principles of liberty advocated by the people 
 could have been made the means of greatly advancing civiliza- 
 tion in France. 
 
 The advocates of civil liberty, who hold to infidel opinions, 
 are apt to produce much skepticism. For example, the "Eights 
 of Man," by Tom Paine, prepared many readers for "The Age 
 of Reason." Many advocates of social reform, in both Europe 
 and America, are pronounced infidels, and the people who accept 
 their reform ideas are also apt to fall in with their skeptical 
 principles. It is very necessary that all social reforms should 
 be entirely divorced from infidelity. I am fully satisfied that 
 no social reform can accomplish much when it is entirely di- 
 vorced from a pure religion. 
 
 4. Ethical. The causes of infidelity are more ethical than 
 intellectual. It is very difficult to convince a man of a truth 
 he does not want to believe. Even the existence of God depends, 
 not upon demonstrative, but upon moral certainty. This gives 
 the skeptic his opportunity ; hence the fool says in his heart, that 
 there is no God. While the evidence of Christianity is very 
 convincing, and almost amounts to demonstration, still there is 
 an opportunity for doubt on the part of one who so desires. The 
 reason why the sin of unbelief is so great is the fact that it 
 shows a very depraved condition of heart. "There is light 
 enough," says Pascal, "for those who sincerely wish to see ; and 
 darkness enough for those of an opposite description." It is 
 certain that the will has much to do with skepticism, whether it 
 be materialism or spiritualism. Many in our day reject the 
 evidence of miracles for no other reason than that they are so in- 
 clined. In such cases the wish biases the judgment, and it is 
 
68 MACROCOSMUS. 
 
 seldom the case that a man believes to be true what he wishes to 
 be falsa 
 
 5. [Religious. The corruptions of Christianity have led 
 many into infidelity. Of course, the best things in this world 
 are liable to be perverted. We have no reason to suppose that 
 Christianity would be an exception. In fact, there were cor- 
 rupting tendencies even in the days of Paul. The great apostle 
 predicted the rise of the man of sin, who would sit in the temple 
 of God, and claim for himself divine attributes. The man of 
 sin largely caused the French Revolution and all the infidelity 
 connected with it. Some of the unreasonable positions taken 
 by Protestants have been productive of much skepticism. 
 
 Religious intolerance has also been productive of much un- 
 belief. While our Saviour himself was the most tolerant of 
 beings, evil men have so perverted the Christian religion as to 
 make it the means of oppressing others. When the true theory 
 of astronomy was discovered by Copernicus, Hepler and others, 
 the Vatican thundered its anathemas against all who held to the 
 new doctrine. Milton says that Galileo was sent to the duiir 
 geons of the Inquisition for thinking in astronomy otherwise 
 than the Franciscan and Dominican licensers thought Thus 
 the astronomy which gives us such enlarged conceptions of the 
 God of nature, and we regard as in perfect harmony with reve- 
 lation, had for a long time to bear the brand of heresy. Re- 
 ligious intolerance has not been confined alone to Catholics, 
 Protestantism has also dipped its garments into the blood of 
 persecution. The treatment of the Nonconformists in England 
 is a good illustration of this fact. Even the Puritans, who were 
 persecuted in England, persecuted others upon our New Eng- 
 land shores. The intolerant spirit of those who have claimed 
 to be Christians has been productive of much unbelief. Secta- 
 rianism has certainly produced its share of infidels. Its spirit 
 is directly antipodal to the spirit of the gospel. This spirit can 
 not otherwise than lead many persons into skepticism. Secta- 
 rianism also confuses persons, and thus leads some into skepti- 
 cism. The people do not know what to believe when all kinds 
 of doctrines are preached by all kinds of men. The unity for 
 
THE PROBLEM OF UNBELIEF. 69 
 
 which Christ prayed would soon counteract these dangerous ten- 
 dencies. Jesus prayed for the unity of his disciples, that the 
 world might believe that God had sent him. The unity and 
 spirit of the apostolic church would soon convert the world to 
 Christ. It would enable the church to use such a powerful 
 force in mission fields that the pagan nations would be rap- 
 idly enlightened. The kingdoms of this world would soon be- 
 come the kingdom of our Lord and his Christ, and he would 
 . reign for ever and ever. 
 
 SOLUTION OF THE PROBLEM. 
 
 1. A proper study of the Bible will solve che problem of 
 unbelief for any person. Insectiverous critics magnify ap- 
 parent mistakes beyond bounds, and many of a skeptical turn 
 only read these mistakes. What they need is a thorough knowl- 
 edge of the Bible. The critics have never been able to> find any 
 serious fault with the central figure of the Bible. The Jehovah 
 of the Old Testament is the Lord and Saviour of the New. The 
 religion founded by the Christ of the New has been in the 
 world nineteen hundred years, and it has proved itself by its 
 fruits to be of divine origin. It convicts men of sin, but when 
 it has the spirit of its Master, no one can convict it of sin. 
 
 The Bible is certainly a marvelous book. Westcofct says: 
 "Revelation is not a vain thing for us. It is our life." Our 
 Saviour shows that the Old Testament is filled with things 
 concerning himself. The New Testament is largely veiled in 
 the Old, and the Old is revealed in the New. Jesus said: 
 "Search, the scriptures, for they are they which testify of me." 
 Jesus fully believed in the writings of Moses. "If ye believe 
 not Moses' writings, how shall ye believe my words ?" It is 
 certainly the work of a simpleton to let dust gather on the lids 
 of the Bible, and then denounce the Book. Search the Scrip- 
 tures, and find in them eternal life. 
 
 You will be interested in the antiquity of a part of the 
 Book. It contains the oldest and most interesting history in 
 the world. Its history will go far towards solving the problem 
 of unbelief. A careful study of the shadow and the substance, 
 
70 MACKOCOSMUS. 
 
 of the type and the antitype, of the prophecy and its fulfill- 
 ment of the mysterious person to whom all point, will convince 
 any honest skeptic. The Book itself is a miracle, and you can 
 not account for it without God. Think of this book; it em- 
 braces the whole destiny of the race, and covers the whole 
 period of time. It commences with Genesis, and ends with 
 man's eternal destiny. 
 
 If the literary man will give proper attention to the Bible, 
 it will solve for him the problem of unbelief. As a literary 
 work, the Bible has no peer in this world. Intellectually, it 
 is far superior to anything else that has ever been produced. 
 It is the only book for the soul, and the best, book for the mind. 
 Even Voltaire himself admitted that the Book of Ruth is su- 
 perior in many respects to Homer or any other classic writer. 
 The Book of Job is acknowledged by the most eminent critics 
 to be the greatest literary work in the world. The reader will 
 find more on this subject in my work "Cultura." 
 
 The Bible is the bulwark of liberty and civilization. When 
 General Garibaldi was congratulated on securing liberty for 
 Italy, he said : "It is the Bible that has freed Italy." In refer- 
 ring to the first French republic, Lamartine said : a The repub- 
 lic, without a God, was quickly stranded." Liberty, equality 
 and fraternity, disconnected from citizenship', lead to license, 
 lawlessness and passion. Nothing will banish infidelity so 
 soon from the human heart as an honest study of the Bible. 
 
 2. The study of Christology soon solves the problem of un- 
 belief. In speaking of the Christ, Renan says: "All history 
 is incomprehensible without him." Strauss says: "As little 
 as humanity will be without religion, as little will it be with- 
 out Christ." Christianity, which has revolutionized society, 
 was not established upon chance or myth ; it was established 
 upon the Rock of Ages. It has something definite in it, Paul 
 says: "I know whom I believed." Dr. Noah Porter says: 
 "Christianity is more than history. It is also a system of 
 truths. Every event which its history records, either is a truth, 
 or suggests a truth, or expresses a truth, which a man needs 
 to assent to or to put into practice." Christianity has, succeeded 
 
THE PROBLEM OF UNBELIEF. 71 
 
 because of the divinity of its author. Riohter thus speaks: 
 "Jesus is the purest among the mighty, and the mightiest 
 among the pure, who>, with his pierced hands, has raised up 
 empires from their foundations, turned the stream of history 
 from its old channel, and still continues to rule and guide the 
 ages. 7 ' 
 
 3. A better understanding of the adaptation of Christianity 
 to the wants of society will go a. long ways towards solving the 
 problem of unbelief. Some writers seem to think that Chris- 
 tianity is opposed to all pleasures. This is certainly a great 
 mistake, for Christianity is designed to give the greatest pleas- 
 ure. It is only opposed to sinful pleasures. The hermit's life 
 does not correspond to the spirit of Christianity. The austere 
 mien of some professed Christians is opposed to true Christian 
 joy. The pleasures of sin will destroy any man or woman, and 
 to these pleasures Christianity is properly opposed. It is also 
 claimed by thoughtless writers that Christianity and business 
 are not in harmony. This is altogether incorrect, for Chris- 
 tianity teaches diligence in business. Christianity wisely con- 
 demns the miser, for there is nothing that will more completely 
 shrivel the soul than the spirit of mammonism. You can not 
 serve God and mammon. The business man greatly needs 
 the inspiration of joy and hope peculiar to Christianity, to 
 counteract the many perplexities of business life. 
 
 A proper understanding of what Christianity has done for 
 woman should convince any thoughtful person of its divine 
 claims. The position of woman among pagan nations, and her 
 position among Christian nations, is all the difference between 
 night and day. Christianity honors the passive virtues, and 
 these are possessed in the highest perfection by woman. Woman 
 was a slave when not a plaything among pagans ; among Chris- 
 tians, she is the counterpart of man. 
 
 4. Christianity saves the individual from his sins, and this 
 proves its divine nature. I have never known a person to live 
 a Christian life, and regret it at the hour of death. Christian- 
 ity makes a bad man a good one. I have known men who were 
 a terror to the people of the community where they lived, and 
 
< 2 MACROCOSMUS. 
 
 these men were brought under the influence of Christianity, 
 and there was a complete change in their moral character. 
 Changing Saul of Tarsus to Paul the apostle was like changing 
 the current of a mighty river. Saul of Tarsus was a fiery per- 
 secutor. Paul the apostle was the most tender and patient of 
 men. If all persons would become sincere Christians, it would 
 not be long until society would be comparatively perfect. If 
 the skeptic knew more of the influence of Christianity upon the 
 lives of men, he would be slower in his opposition to this great 
 spiritual force for the elevation of man. 
 
 5. A better knowledge of the relation of the supernatural 
 to the natural would throw much light upon the problem of un- 
 belief. It is certain that the system of nature itself is not suf- 
 ficient to meet the demands of man's religious nature. A rev- 
 elation from God is absolutely necessary to meet this demand. 
 The aberrations of conscience clearly show that even this moral 
 guide in man's constitution is not sufficient without a revela- 
 tion. Revelation is to conscience what the telescope is to the 
 astronomer. While the system of nature certainly declares the 
 glory of God, it requires a. revelation to fully acquaint man with 
 the very essence of Jehovah. God's revelation through his Son 
 gives man a knowledge of the purpose of the ages. 
 
 Opposition to miracles appears to be the greatest prop to 
 unbelief in this age of the world. This appears strange, for a 
 denial of miracles would lead to the rejection of all religions; 
 in fact, carried out to its ultimate result, leads to atheism ; for 
 it is scarcely possible to conceive of the existence of God, and 
 banish him entirely from the affairs of the universe. To those 
 who believe in the existence of God, miracles appear as natural 
 things. Miracles are often an intensification of natural forces, 
 and a help in the government of the universe. 
 
 God himself is the great miracle. When we fully recognize 
 him as the great ruler of this universe, all difficulties in refer- 
 ence to the miraculous will soon be banished from our minds. 
 A miracle is not a breach in nature, but a supernatural inter- 
 ruption of the unnatural. The operation of the lower forces 
 do not at all exclude the interference of the higher. 
 
THE PROBLEM OF UNBELIEF. 7o 
 
 Christianity manifests to the world an historical illustra- 
 tion of the supernatural. Sin would long since ha,ve driven the 
 world to ruin, had not God interfered in the interest of man. 
 The student of the Bible well knows that Revelation itself is 
 progressive, and that the miracles wrought were against the 
 unnatural, and were adapted to the purpose of advancing God's 
 moral and spiritual kingdom in this world. Jean Paul Richter 
 truly says that miracles upon earth are nature in heaven. 
 
 Christ is the central figure in the historical development of 
 the supernatural. He inaugurates a new era. When we study 
 carefully his character, all the miracles he wrought appear most 
 natural. Even his resurrection, the greatest miracle accom- 
 plished in his person, is exactly what we would expect of him. 
 It was not possible that the holy One should see corruption. 
 All the miracles of the Bible refeir either directly or indirectly 
 to the great central miracle, and they show that God's purpose 
 was to give mankind a perfect rule of faith and practice. In 
 biology we learn that in the production of life there is some- 
 thing beyond the ordinary, but when the new being is born, 
 the extraordinary gives way to the usual laws of life. The 
 same thing is true in God's spiritual kingdom. We find the 
 extraordinary when necessary; but when the ordinary is suf- 
 ficient, there is no manifestation of the miraculous. God reigns 
 victorious over the heavens and earth most glorious. 
 
CHAPTEB VIII. 
 
 The Problem of a Future State. 
 
 All persons wiho think at all must be interested in the great 
 question of a future state. Life is short, and man can not help 
 thinking of his destiny at the consummation of the present- 
 state of existence. All light that can be thrown upon this sub- 
 ject is of interest, no difference whence it is derived. I do not 
 design in the present chapter to call attention to the Biblical 
 evidence, but only to the scientific and philosophical evidence 
 in support of the Biblical doctrine of a future state. 
 
 THE VISIBLE UNIVERSE. 
 
 It is now a well-established fact in science that the visible 
 universe had a beginning. If it be all there is, then the law 
 of continuity, of which scientists have so much to say, has been 
 broken. If, however, the visible universe be only a small por- 
 tion of the dominion of the Infinite, then the invisible universe 
 may account for the existence of the visible, and the law of 
 continuity be preserved. 
 
 Science not only teaches the origin of the visible univexse 
 from the invisible, but it also teaches that the visible universe 
 will come to an end. 
 
 All worldly shapes shall melt in gloom, 
 
 The sun himseif shall die, 
 Before this mortal shall assume 
 His immortality. 
 
 — Campbell. 
 
 There is going on in the visible universe a. constant dissi- 
 pation of energy, and the time must come when it will be ex- 
 hausted. Man may remain in the material universe a long 
 time, but the great catastrophe must ultimately coma Our 
 system is rapidly spending its very life and energy, and even 
 the great sun himself is growing cold. This is true of the entire 
 visible universe; and if man is destined anywhere to find an 
 eternal home, it must be in the invisible universe. 
 
 74 
 
THE PROBLEM OF A FUTURE STATE. 75 
 
 The facts before us lead us to conclude that the visible uni- 
 verse is connected with the invisible by bonds of energy, and 
 that the invisible is capable of receiving this energy and trans- 
 forming it. Man is, therefore, by certain organs connected to 
 the invisible universe, and the present state is only preparatory 
 to an eternal state. Without this conclusion, we not only vio- 
 late the law of continuity, but we charge the Creator with con- 
 summate folly in bringing into existence an order without pur- 
 pose and forever sinking it into the shades of annihilation^ But 
 this can not be the case, for the order and adaptation in the 
 visible universe forbid it. Man will continue to live amid the 
 war of elements, the wreck of matter, and the crush of worlds. 
 
 Eternal process moving on: 
 
 From state to state the spirit walks, 
 
 And these are but the shattered stalks, 
 
 Or ruined crysalis of one. 
 
 — Tennyson. 
 
 THE CONSERVATION OF ENERGY. 
 
 It is now the position of the greatest scientific thinkers that 
 something besides matter in the universe has objective reality. 
 Light, heat, magnetism, and, in fact, all the forces of nature, 
 have objective reality as well as the matter or stuff of the uni- 
 verse. We believe in the objective reality of matter, because 
 it is an experimental truth that it can neither be increased nor 
 diminished in quantity. For this reason, Stewart and Tait, in 
 their work on "The Unseen Universe," use the expression "con- 
 servation of matter." 
 
 As we must admit the objective reality of matter, we are 
 forced to admit the reality of whatever may in the same sense 
 be conserved. It is an experimental fact that the laws of con- 
 servation can also be applied to the forces of nature, and we 
 must, therefore, conclude that the forces of nature have object- 
 ive reality. Scientists are fond of using the terms "matter" 
 and "energy," and in them comprehend everything. Matter 
 is inert, and it 'must depend upon energy for its movements. 
 That which causes its movements can not, then, be less real 
 than the matter moved. 
 
76 MACROCOSMUS. 
 
 We are now at liberty to apply this law of the conservation 
 of energy to the mind itself, and insist upon its existence as a 
 reality in the unseen universe. The mind of man comes in 
 contact with the material universe to the extent that memory 
 treasures up the facts. When the visible universe has become 
 defunct, and its energy has passed into the unseen, the unseen 
 universe will be full of energy, and free to exercise its func- 
 tions, retaining its hold upon the past through the faculty of 
 memory, and continuing its existence as a conscious entity. 
 
 "Vital spark of heavenly flame, 
 Quit, oh quit, this mortal frame! 
 Oh, the pain, the bliss of dying! 
 Cease; fond nature, cease thy strife, 
 And let me languish into life! 
 
 "Hark! they whisper — angels say, 
 'Sister spirit, come away!' 
 What is this absorbs me quite, 
 Steals my senses, shuts my sight, 
 Drowns my spirits, draws my breath: 
 Tell me, my soul, can this be death?" 
 
 man's work in this world unfinished. 
 
 In the material world we find perfect order. Beauty and 
 harmony are strikingly apparent in all parts of the material 
 universe. Every tiling seems to be in its place, and accomplish- 
 ing the end for which it was designed. In the solar system 
 the attraction of gravitation is reversely in proportion to the 
 square of the distance; and the squares of the periodic times 
 of the planets' revolutions around the sun are exactly propor- 
 tionate to the cubes of their distances. Throughout the great 
 system everything works in perfect harmony, and nothing is 
 permitted to interfere with the beneficial influence of the dif- 
 ferent bodies. If this were not the case, the system of nature 
 would be thrown into confusion, and the inhabitants of the 
 would be deprived of their enjoyments. 
 
 If we study carefully the arrangements connected with the 
 earth alone, we find the same order, and positive evidence that 
 all was designed to promote the welfare of rational beings. 
 
THE PROBLEM OF A FUTURE STATE. 77 
 
 The composition of the atmosphere is such as to adapt it to the 
 lungs ; and any change in its present composition would be dis- 
 astrous to all life upon this planet. The same thing can be 
 said in reference to the composition of water and the inhabit- 
 ants of the briny deep. The position of the mountain ranges 
 and the water-courses shows how systematically everything is 
 arranged in the material world. 
 
 Before the invention of the microscope and telescope it 
 might have been contended that all beyond the range of the 
 human eye was confusion. But these instruments enable us 
 to know that such is not the case. Even in the eye of the mi- 
 nutest insect the polished globules are so arranged as to attract 
 the attention and admiration of all investigators in this depart- 
 ment of science. The telescope has revealed the same order 
 beyond the range of the natural eye that we find in the solar 
 system. With the facts before us, we are safe in concluding 
 that there is perfect order and system in the material world, 
 and that all was designed to promote the happiness of intelli- 
 gent beings. When, however, we study the moral world, we 
 find that all this is reversed. Nation has dashed against na- 
 tion, and the earth has been deluged with human blood. If 
 we could picture the scenes of sufferings and bloodshed con- 
 nected with the rise and fall of the great eastern monarchies, 
 it would be sufficient to make even a demon blush. The proud 
 and haughty Xerxes leads forth two or three millions of men 
 to be slaughtered by the heroic Greeks. Alexander, fired with 
 ambition and a desire to avenge his country's wrongs upon the 
 Persian Empire, led his victorious armies through Asia,, and 
 built up a mighty empire upon the dead bodies of slaughtered 
 millions. The same spirit finally made Rome the mistress of 
 the world, but she ruled the nations by the sword. Space will 
 not permit me to speak of Alaric, the Gothic monster ; of Attila, 
 the fierce Hun ; of the wars of Napoleon the First, and of the 
 many modern conflicts which have disgraced the nations. -It 
 is evident that in the past man has been governed more by his 
 combativeness and destructiveness than by those high moral 
 principles which God has placed in his nature to guide him. 
 
78 MACROCOSMUS. 
 
 He has perverted to evil that freedom which the Creator gave 
 him for his own good. If this life were all, it would appear 
 that the Creator's purpose in the moral world has been de- 
 feated. But when we consider this world as only a small part 
 of the great plan of God's moral system, we can see how the 
 future life will remedy the present imperfections in the moral 
 system. We are also enabled to see in the providential govern- 
 ment of this world how God makes even the wrath of man 
 praise him, and has so utilized the movements of mankind as 
 to advance civilization. 
 
 It is evident that there is progress on the part of humanity, 
 and that the mind of man, unperverted, tends to intellectual 
 and moral perfection. There really seems to be. no limits to 
 the excursions of intellect, and man is constantly making new 
 discoveries in the great system of nature. Death soon over- 
 takes him in his progress, and his work is left unfinished. The 
 great Xewton felt that in the world of discovery and progress 
 he had been only a schoolboy gathering up shells on the sea- 
 shore, while the great ocean of truth lay undiscovered before 
 him. The same thing is true with men engaged in works of 
 benevolence. Just when they feel best qualified for their great 
 work, it is cut short by the swift messenger — -death. As God 
 has so constituted the human mind that it can tend to intellec- 
 tual and moral perfection, it must be that there is a future 
 state where the great powers of man can be more fully unfolded. 
 
 Some day Love shall claim his own; 
 
 Some day right "ascend his throne; 
 
 Some day hidden Truth be known; 
 
 Some day — some sweet day. 
 
 — Lewis J. Bates. 
 
 THE SUBSTANTIAL NATURE OF THE SPIRIT OF MAN. 
 
 Plato, in his "Phaedon," discusses the question as to 
 whether the relation of the soul to the body is that of harmonv 
 to a harp, or of a rower to a boat. Plato and his school be- 
 lieved in the doctrine of immortality, and Greek literature is 
 full of it. Modern science has made plain the position of the 
 great Greek philosopher, and it clearly shows that the spirit 
 
THE PROBLEM OF A FUTURE STATE. 79 
 
 of man is something more than simply harmony to a harp. 
 Beale, Helmholtz and Lotze have placed scientific facts before 
 the world which are of immense value on this question. Even 
 Professor Huxley admits that life is the cause of organization, 
 and not organization the cause of life. The cause must exist 
 before the effect, and it certainly may exist also after it. The 
 musician lives before the music he produces, and he may also 
 live after it. The boat may be destroyed, and the rower live. 
 So the body may go to dust, and the spirit return to God who 
 gave it. 
 
 The spirit of man is an immaterial substance having sub- 
 sistence and life in itself. Dr. Carpenter, in his "Mental Phys- 
 iology," claims that man has influential nerves, as well as those 
 which are automatic. He is, then, something more than an 
 automaton; he is a free moral agent. Science teaches that 
 neither the automatic nor influential nerves can originate their 
 own motion. There must, then, be back of them an agent which 
 gives them action.. This agent is an indestructible monad, if I 
 may use this term ; the substantial cause and essence of organi- 
 zation, and the axis of all thought and action. Leibnitz, 
 Goethe, and the greatest thinkers of the world, have advocated 
 this doctrine. 
 
 The facts of consciousness go to show that the spirit is an 
 entity, and superior to material organization. The senses do 
 not go beyond the phenomena of material bodies ; but the mind 
 takes cognizance of immaterial ratios, and presents ideas purely 
 spiritual. It apprehends universals, genius and species, neces- 
 sary truths and final cause. This is purely a spiritual action, 
 and from its nature we must, determine the character of the 
 agent. The agent as spiritual is one of the indestructible® in 
 nature, and must live after its separation from the body. 
 
 It is the spirit, not the body, that continues man's identity. 
 In the common language of life, we recognize the spirit as the 
 person proper. We talk as did Socrates when we speak of the 
 different members of the body as belonging to us ; but we recog- 
 nize in the person proper something above these members. 
 Even my brain belongs to me ; but my personality is beyond my 
 
80 MACROCOSMUS. 
 
 brain. Ferrier has shown that even if one lobe of the brain 
 be entirely removed, it does not destroy mental action. The 
 power with which man clings to his identity amid the changes 
 the body is constantly undergoing, shows the superiority of 
 personality itself to all material organization. We are not will- 
 ing to sink our personality into that of another, no difference 
 what may be the character of the other person. We hold on 
 to personality even to death, and anticipate its continuance 
 after death'. If the crawling caterpillar can pass through its 
 chrysalis state, and become a gorgeous butterfly, bathing its 
 wings in the pure air of heaven, then man can surely pass 
 through the valley of death, and arise to a life far more glorious 
 than that of the butterfly. 
 
 Life has been compared to the stars that fall, 
 
 And death considered as ending all; 
 
 But it is more like the star that sets, 
 
 For it shall rise from death's entangling nets. 
 
 CONSCIENCE. 
 
 Conscience clearly points to an immortal destiny for man. 
 He has interwoven in his constitution powers, principles and 
 feelings which cause him to improve in virtue, and seek the 
 welfare of others. The moral powers of man, like his intellec- 
 tual, are capable of great improvement. Both ancient and 
 modern history furnish us with striking examples of wonder- 
 ful moral development on the part of man. They followed 
 their conscientious convictions when subjected to the greatest 
 torture. Even the most delicate women have suffered them- 
 selves to be thrown to wild beasts, rather than sacrifice their 
 convictions of right. Conscience, of course, has to be enlight- 
 ened by intellectual culture ; but the way in which it clings to, 
 the highest convictions certainly shows that it is related to the 
 unseen universe. It does not tell us what the right is ; it simply 
 deals with the intention and choice; and is that power of the 
 mind by which we perceive and feel the right and wrong in 
 the intention and the choice. When it is enlightened with the 
 higher truth, it gives man the solar light., and his face may 
 
THE PROBLEM OF A FUTURE STATE. 81 
 
 shine like that of an angel. Stephen is a striking example of 
 a conscience that is very close to even the throne of God itself. 
 
 Christianity has developed the greatest moral heroes, be- 
 cause it is the highest truth ever revealed to man. Next to 
 the Master himself, Paul furnishes one of the best, examples. 
 He is an example of everything that is noble, heroic and benev- 
 olent in human conduct. After he became a Christian, he 
 spent the rest of his life in promoting the best interests of 'man- 
 kind. To accomplish his noble work, he parted with his friends 
 and native country, and spent his life in preaching the gospel 
 to the Gentiles. He suffered all kinds of persecutions, but did 
 not let anything stand in the way of his great mission. The 
 perils of robbers, of the sea, of the Gentiles, and even of his 
 own countrymen, only stimulated him to greater energy in the 
 prosecution of his noble work. He did not even shrink from 
 the martyr's crown, as he knew that God had laid up for him 
 a crown of life in the eternal world. 
 
 Howard is another example of benevolent enterprise on 
 the part of a man fired with, zeal for Christian work. He 
 traveled over Europe in the prosecution of his benevolent work, 
 and exposed himself to all kinds of dangers. He went five 
 times through Holland, four times through Germany, three 
 times through France, twice through Italy, once through Spain, 
 and traveled also through other countries, surveying every- 
 where the haunts of misery, and distributing benefits to man- 
 kind wherever he appeared. In dungeons, jails and hospitals 
 he spent most of his time, and he had great influence in bring- 
 ing about reformation in the management of these institutions. 
 
 From realm to realm, with cross and crescent crown'd, 
 
 Where'er mankind or misery are found, 
 
 O'er burning sands, deep waves, or wilds of snow, 
 
 Mild Howard journeying seeks the house of woe. 
 
 Down many a winding step to dungeons dank, 
 
 Where anguish wails aloud and fetters clank; 
 
 To caves bestrewed with many a mouldering bone, 
 
 And cells where echoes only learn to groan; 
 
 Where no kind bars a whispering friend disclose, 
 
 No sunbeam enters, and no zephyr blows — 
 
82 MACBOCOSMUS. 
 
 He treads, inemulous of fame or wealth, 
 Profuse of toil and prodigal of health; 
 Leads stern-eyed Justice to the dark domains, 
 If not to sever, to relax the chains; 
 Gives to her babes, the self-devoted wife; 
 To her fond husband, liberty and life. 
 Onward he moves ! disease and death retire, 
 And murmuring demons hate him and admire. 
 
 — Darwin. 
 
 We may look at conscience from another standpoint, and 
 it equally points to the invisible world. Take, for example, 
 those persons who had no fear of punishment in this world, 
 but died with the most fearful forebodings of coming retribu- 
 tion. According to Sir Thomas More, Kichard III., who mur- 
 dered his royal nephews, was so tormented by conscience that 
 he had no peace, day or night. His dreams so disturbed him 
 that he would rave throughout the night about his chamber like 
 a madman. Charles IX., of France^ is another example. He 
 was induced to order the terrible massacre on St. Bartholomew, 
 when thousands of Protestants were butchered in cold blood. 
 After that horrible night he had no peace of mind, but was 
 the subject of great torments, both in mind and body. We 
 learn from D'Aubigne that he would imagine through the 
 night that he could hear groans similar to those heard on the 
 night of the horrible massacre. The poet thus describes the 
 condition of the mind under such circumstances: 
 
 "Conscience, the torturer of the soul, unseen, 
 Does fiercely brandish a sharp scourge within. 
 Severe decrees may keep our tongues in awe, 
 But to our thoughts what edict can give law! 
 Even you yourself to your own breast shall tell 
 
 Your crimes, and your own conscience be your hell." 
 
 Victor Hugo, in "Les Miserables," gives a graphic descrip- 
 tion of the power of conscience. Jean Val Jean is the principal 
 character in this noted work. He had escaped from the gal- 
 leys, and become the mayor of a city. Another man, who 
 looked like him, was tried and condemned in his place. Then 
 came the struggle with conscience. Must he confess, and give 
 
THE PROBLEM OF A FUTUEE STATE. 83 
 
 up all his benevolent enterprises, or let the innocent suffer ! 
 Conscience said, "Confess;" and he did confess. Hugo says: 
 "Let us take nothing away from the human mind. Suppres- 
 sion is evil. Certain faculties of man are directed towards 
 the unknown. The unknown is an ocean. What isi conscience \ 
 The compass of the unknown." 
 
 The dread of something after death — 
 
 The undiscovered country, from whose bourne 
 
 No traveler returns — puzzles the will; 
 
 And makes us rather bear the ills we have 
 
 Than fly to others that we know not of. 
 
 Thus conscience doth make cowards of us all. 
 
 — Hamlet. 
 
Book II. 
 
 THE GREATEST SOCIAL AND POLITICAL PROBLEMS 
 OF THE AGE. 
 
 CHAPTEE I. 
 The Labor Problem, 
 section i. political economy in the solution of 
 
 THE PROBLEM. 
 
 The Creator has ma.de no mistake in the laws governing the 
 universe. His physical laws are all perfect, and each law is 
 exactly adapted to the purpose for which it was given. There 
 are natural laws governing society , as well as the individual, 
 and there is no conflict in these laws. What is good for society 
 is really good for the individual. Writers in all stages of civ- 
 ilization have had something to say on economic questions; 
 but political economy is comparatively a new science. 
 
 A knowledge of economics is very necessary in order to 
 understand the great social problems of the day. The foot- 
 prints of Satan have always been visible in the history of so- 
 ciety; and we should be careful to adopt those things which 
 have made nations great and avoid those that have wrought 
 ruin in the past. The honor which the Greeks paid to> agricul- 
 ture made them great ; but their contempt for industry and the 
 trades tended to their ultimate ruin. When the citizens of 
 Athens relied upon state aid and refused to work, her down- 
 ward tendency became very rapid. Aristotle, the greatest 
 writer on economics in ancient times, warned the people 
 against extremes, and insisted that the middle class is the sur- 
 est basis of a good social organization. He considered a nation- 
 very unfortunate that had only rich and poor citizens, and 
 warned his state against these tendencies. He considered a 
 nation of farmers as safest and best. He really anticipated 
 
86 MACEOCOSMUS. 
 
 Adam Smith in the distinction between value in use and value 
 in exchange. Property, he declares, has two uses, one natural, 
 the other artificial. He also showed the true value of money 
 as an intermediate commodity designed to facilitate an ex- 
 change of two other commodities.. 
 
 The violation of economic laws did much to> bring ruin 
 upon the Romans. Augustus condemned a senator to death 
 for directing a workshop'. The commerce of Rome was carried 
 on by conquered nations. Money, contrary to Aristotle', was 
 considered the chief wealth, and its exportation was prohibited. 
 Such writers as Juvenal, Seneca, Cato, Cicero and Pliny did 
 much to stem the tide of corruption, but it was too strong for 
 them. Cato and the agriculturists could not prevent the ruin 
 of the small farmer. Pliny is certainly right when he declares 
 that broad farms wrecked Italy. The perversion of wealth has 
 been one of the greatest evils in all ages. 
 
 THE BULLION THEOEY. 
 
 This theory originated among the Romans in direct contra- 
 diction to the teaching of Aristotle. This great philosopher 
 taught that money is only an instrument facilitating an ex- 
 change; but the Roman writers, less acute than the great Greek, 
 on perceiving that gold and silver were the money of all civ- 
 ilized nations, fell into the mistake of regarding them as the 
 only wealth. They did not seem to consider the fact that gold 
 and silver are commodities; that they are bought and sold like 
 other commodities, and owe their value to effort and desire just 
 as do other commodities. 
 
 There were two arguments which seemed to sustain the bul- 
 lion theory, and they were satisfactory to the people. One 
 was that money was always the measure of value. When the 
 worth of a thing is desired, the answer is always in money. 
 They did not distinguish between value itself and the measure 
 of value; and the fact that money, like other commodities, has 
 value in itself created great confusion. The other argument 
 used in favor of the bullion theory is the fact that money is 
 the universal medium of exchange. 
 
THE LABOR PROBLEM. 87 
 
 These deceptive pillars were the only supports this false 
 theory had ; yet it not only controlled people, but also the best 
 thinkers on the subject for nearly seventeen centuries. The 
 result was that the nation adopted a commercial policy which 
 greatly impeded the progress of civilization. As they looked 
 upon gold and silver as the only wealth, they did all they could 
 to keep it in the country. The nations passed laws strictly 
 prohibiting the exportation of gold and silver. We learn from 
 Cicero that this was repeatedly done at Rome. The nations of 
 modern Europe passed similar laws. In the sixteenth century 
 Spain became rich in the precious metals through their impo<r- 
 tation from Mexico and Peru. She prohibited their exporta- 
 tion to other countries, and thus obstructed the natural current 
 of trade. This false policy brought on her commercial decay, 
 and taught the nations that a country's wealth does not consist 
 alone in the abundance of her gold and silver. 
 
 THE MERCANTILE THEORY. 
 
 This theory took its origin near the beginning of the seven- 
 teenth century. It arose in this way : In the preceding century 
 there was given to commerce a great impetus by the discovery of 
 an ocean path to India and by a general waking up 'of enter- 
 prise. The English merchants found that by taking gold and 
 silver to India they could bring back articles worth more to 
 England than the specie carried out ; that by the imports 
 brought in they could purchase more specie than they carried 
 out. They therefore obtained leave of Parliament to export, a 
 limited amount of gold and silver. We learn from Adam Smith 
 that the writers of that age compared it to the sowing of seed 
 in order to reap a more abundant harvest. They did not venture 
 to attack the bullion theory, for it was, then, one of the strong- 
 holds of the enemy. A famous phrase at that time was a balance 
 of trade ; by which was meant the value of the commodities 
 exported over those imported. Each nation tried to have the 
 exports greater than the imports, so that the difference would 
 come back in gold and silver. The following were some of the 
 expedients resorted to, and they greatly impeded the commerce 
 
88 MACKOCOSMUS. 
 
 of the world: (1) Each nation compelled her colonies to trade 
 with her alone. Restrictions upon trade and unjust taxation 
 brought on the American Revolutionary War. (2) Bounties 
 were given to expert merchants to enable them to sell under 
 their rivals in foreign markets. (3) The prohibition of the 
 importation of goods that could be manufactured at home. (4) 
 Special restrictions upon goods imported from countries where 
 the balance of trade was considered unfavorable. 
 
 What folly it is for men to thus interfere with the natural 
 laws which God has established for their good. If one nation. 
 is richer than another in some natural product, it is, of course, 
 to its advantage to "exchange its surplus with other nations for 
 commodities that it needs. This is God's law of exchange. 
 
 THE PHYSIOCKATS AND THE SINGLE-TAX THEOEY. 
 
 The Physiocrats were really the founders of modern political 
 economy. They taught that agriculture was the only pursuit 
 which added to the wealth of the country, and that additions 
 to wealth must come from economic rent. They, therefore, 
 advocated the doctrine that all other rents should be abolished, 
 and all taxes levied on rent. M. Quesney was one of the great- 
 est champions of this theory. He seems to have misunderstood 
 the nature of rent, and thought that wealth consists only in 
 matter. The novelty of this theory seems, for a time, to have 
 given it great reputation, and it numbered among its disciples 
 the great financier Turgot, and the elder Mirabeau. Even 
 Adam Smith was much under its influence; but his practical 
 Scotch sense caused him to see that it is not just to tax land 
 alone. 
 
 Mr. Henry George was one of the greatest advocates of this 
 theory in recent times. I have taken great interest in reading 
 his works, and he certainly teaches some very important truths. 
 Xo one can doubt his sincerity or question the fact that ho has 
 done great good. I have had the pleasure of meeting him and 
 hearing him lecture. Let us examine for a short time his the- 
 ory; for while he teaches some important truths, it is very 
 evident to mv mind that he has made some grave mistakes. We 
 
THE LABOR PROBLEM. 89 
 
 will, however, let him speak for himself. We now quote his own 
 words from his own organ, the Standard: "The Standard ad- 
 vocates the abolition of all taxes upon industry and the products 
 of industry, and the taking by taxation upon land values, irre- 
 spective of improvements, the annual rental value of all those 
 various forms of natural opportunities, embraced under the 
 general term land.' We hold that to tax labor or its products 
 is to discourage industry." 
 
 I urge the following objections to the theory advocated by 
 Mr. George: (1) It is only a theory, and a visionary one at 
 that. (2) It is impractical and has never been made a success. 
 It was a failure among the French, and was intimately asso- 
 ciated with the French Revolution. (3) It is unjust to tax land 
 value alone. (4) It would be difficult to separate pure economic 
 rent of agricultural land from the annual value of the improve*- 
 ments on and in the land. (5) The conscience of the public 
 would not submit to the confiscation of all the owner s' rent for 
 taxes. (6) Mr. George calls the taxation of a man's labor rob- 
 bery. It is evident that land is of no value until labor and 
 capital are applied to it; then, according to Mr. George's theory, 
 land value could not be taxed. (7) It is difficult to see how the 
 taxation of land value alone could benefit the poor. It mighr 
 be made the means of their oppression. (8) It would be oppres- 
 sive to the farmer, who uses most land, to tax land value alone. 
 (9) To tax land value alone would be to tax the poor man's lot 
 with a hut upon it, the same as the rich man's with a palace 
 upon it. (10) If you relieve the rich from all other taxes, they 
 will appropriate all the valuable land and pay taxes upon it ; 
 for it is certainly true that the poor could not pay taxes upon 
 valuable land. 
 
 Graduated taxation, or even equal taxation, is, to my mind, 
 a more excellent way. Professor Perry truly says: "The well- 
 to-do citizens should, in the main, bear the burdens of govern- 
 ment." It is certainly true that the rich depend upon society 
 for what they have. Society is, then, a silent partner ; and is, 
 as Professor Huxley says, entitled to a portion of the income. 
 If the State can require a man to give up his life for its defense, 
 
90 MACROCOSMUS. 
 
 it can certainly take that portion of his property which may be 
 necessary to promote the general welfare. If there was gradu- 
 ated taxation, the burdens wonld mainly fall on the rich, 
 whereas they now largely fall upon the poorer classes. Some 
 States tax collateral inheritances ; and it would be better, where 
 there is no will, for all such to go to the State. If you are not 
 compelled by law to support your cousin in poverty, there is no 
 reason why you should inherit his property, in case he has no 
 nearer relatives, unless he leaves it to you by will. He owes 
 more to society than he owes to you, and society should be his 
 heir. 
 
 SECTION II. THE CAPITALIST IN THE SOLUTION OF THE 
 
 PROBLEM. 
 
 Private property is not wrong in itself, for God constituted 
 man to acquire. Combativeness has been perverted, and it has 
 led to deadly strife ;• but its perversion only goes to prove that 
 it has a legitimate use. The same thing can be said of acquisi- 
 tiveness!. It is designed for good, and becomes an evil only 
 when perverted from its intended use. The abolition of private 
 property has always been a failure, and it has tended to destroy 
 true manhood, from the fact that God intends man to acquire. 
 The capitalist can do something towards solving the labor prob- 
 lem in the following ways: 
 
 1. He should regard the laborer as his brother, and remember 
 that he is his brother's keeper. He should be willing to let him 
 live as well as live himself ;" and if he appropriates an improper 
 amount to himself, and lets others suffer, he is totally unworthy 
 of respect. No man is ever fit for a civilized country who does 
 not recognize the brotherhood of man. 
 
 2. The capitalist should remember that society is his silent 
 partner, and that he has no moral right to appropriate to him- 
 self that which is necessary to' advance the interest of society. 
 Mr. Gladstone thinks it is a sin for a man to hold a large 
 amount of property and not use it for the good of society. Mr. 
 Andrew Carnegie, a 'man of great wealth and a friend of Mr. 
 Gladstone, says in the March number of the Nineteenth Century 
 
THE LABOR PROBLEM. 91 
 
 (1891) : "The millionaire business man rates his vocation 
 higher than I, who sees in it the best or highest, or even the 
 desirable, career for his son. The sons of the wealthy have a 
 right instinct which tells them not to engage in work where the 
 primary object is gain, for it is unworthy of those who, relieved 
 from the necessities of earning a livelihood, are in a position to 
 devote themselves to any of the hundred pursuits in which their 
 time and knowledge can be employed primarily for the good of 
 the community." He holds that surplus wealth should be con- 
 sidered as a sacred trust to be administered, by those into' whose 
 hands it falls, during their lives for the good of society. He 
 thinks that the time will soon come when those who do not thus 
 dispose of their wealth will die disgraced. Mr. Carnegie seems 
 to be disposing of his surplus wealth. 
 
 3. The capitalist should be willing to share the profit of the 
 business with those who help earn it. In fact, the names "capi- 
 talist" and "laborer" should disappear, and all should have an 
 interest in the business. Co-operation and profit-sharing are 
 just, and I believe that they are natural laws in the business 
 world, and that they will ultimately triumph. Then every man 
 will be rewarded according to his true value. 
 
 The capitalist should remember that he owns nothing abso- 
 lutely. In case of war, the State can even conscript him ; and 
 it can, of course, use his property when the public good abso- 
 lutely requires it, That being the case, how foolish it is for a 
 man to make a hog of himself, and try to appropriate every- 
 thing. The miser has been compared to the hog, and the com- 
 parison is a good one. The hog is omnivorous and voracious, so 
 is the miser. The hog only benefits the world when dead, and 
 the same thing is true of the miser. The miser ruins himself 
 and lays up ruin for his heirs. 
 
 5. God will judge a man for the way in which he uses the 
 property he is able to acquire. In Luke xii. 15-21, our Saviour 
 gives a graphic description of the fate of a man who had 
 become covetous and was not rich towards God. He is called 
 a fool, and those who do not desire this title had better beware 
 of covetousness. 
 
92 MACROCOSMUS. 
 
 SECTION III. THE LABORER IN THE SOLUTION OF THE PROBLEM, 
 
 One of the most important things in education is to teach 
 the student how to make a living. The laborer can do much in 
 solving the problem. Let him appreciate especially the follow- 
 ing in reference to- the importance of self-help : (1) The laborer 
 should always retain his self-respect. Money does not neces- 
 sarily make the man, and it frequently ruins him when he has 
 been made. Never bow simply to money, for it is the meanest 
 of masters. The loss of self-respect is one of the' greatest evils 
 of pauperism. (2) The laborer should learn what he can do 
 best, and do it with his might. Many fail in the battle of life 
 because they undertake that for which they are not suited. (3) 
 All persons should have a high ideal in life, and work to it. Let 
 each one remember that God intends him to fulfill a mission in 
 this life that can be accomplished by no other person. To all 
 the children of toil, I say, look upward. (4) Let all be indusr 
 tricus; for idleness is a sin against God and man. Paul teaches 
 that if a man will not work, neither shall he eat. (5) Economy 
 is important to all, if they expect to succeed in the battle of 
 life. Many become paupers because they do not save when they 
 have an opportunity. (6) Self -respect is essential to success. 
 The use of alcoholic drinks is one of the greatest causes of pau- 
 perism in this country. The sooner the liquor traffic is sup- 
 pressed, the better it will be for the general welfare of the 
 country. (7) Labor organizations can be made effectual for 
 good, if they are properly managed. If the laborers are pru- 
 dent, they will obtain their rights without bloody revolution ; 
 for they are in the majority and their votes will count. They 
 can triumph at the ballot-box and convince capitalists that they 
 are something more than machines. 
 
 SECTION IV. CHRISTIANITY IN THE SOLUTION OF THE PROBLEM. 
 
 When Christianity was introduced in the Koman Empire, 
 a large portion of the most intellectual men of the world were 
 slaves. Its influence upon social conditions might be compared 
 to the spring sun upon the cold, icy mountains. There was no 
 sudden revolution, but, gradually, Christianity accomplished 
 
THE LABOR PROBLEM. 93 
 
 its work. All leading writers upon economics will admit the 
 correctness of the argument we have presented, and it might 
 be used, as a strong argument in favor of the divine origin of 
 Christianity. The following principles of Christianity tend to 
 the solution of the labor problem : (1) Christianity teaches the 
 fatherhood of God. (2) It teaches the universal brotherhood of 
 man. Those who properly recognize these principles can net 
 look upon labor as simply a commodity. (3) The golden rule, 
 if carried out, would unite labor and capital, and then the prob- 
 lem would be solved. It would certainly lead to profit-sharing 
 and co-operation ; and then every man would be rewarded ac- 
 cording to his work. A few would not get all the profits. (4) 
 Christianity lifts men to a higher spiritual plane; and thus 
 enables them to better adjust their relations. 
 
 The Bible plainly teaches that no man who trusts in the 
 wealth of this world can enter the kingdom of God. "Of course, 
 the man who gives all his time to acquiring the riches of this 
 world does trust in uncertain riches. Writers on economics 
 have much to say about the wealth of England. The capitalists 
 do not know what to do with their income. They are like the 
 rich fool of the Bible, who does not know what to do with his 
 goods. The submerged tenth, so graphically described by Gen- 
 eral Booth, shows what plutocracy has done for England. The 
 pauperism of London and other cities is a companion picture 
 to the wealth of England. AYhile a few live as did Dives, 
 many are living as did Lazarus. The teachers of the Bible 
 should hurl God's truth against the monstrous hogs of society. 
 These avaricious human beings are as voracious as the hog, 
 which will drive away others and appropriate everything to 
 itself. Dives went to- perdition because of avarice; and mul- 
 titudes of plutocrats will be lost because of their avarice. The 
 goilden mean between poverty and riches is what we should all 
 seek. If a few appropriate everything to themselves, then others 
 must suffer. Hood properly describes the results: 
 
 "Work! Work! Work! 
 
 My labor never flags; 
 And what its wages? A bed of straw, 
 A crust of bread — and rags; 
 
94 MACROCOSMUS. 
 
 That shattered roof, and this naked floor, 
 
 A table, a broken chair, 
 And a wall so blank, my shadow I thank 
 
 For sometimes falling there!" 
 
 SECTION V. THE STATE IN THE SOLUTION OF THE PROBLEM. 
 
 That the State has an important work in the solution of the 
 problem, no thinking person would, for a moment, question. 
 False theories have, thus far, been in the way of its solution. 
 
 THE PROTECTIVE THEORY. 
 
 This theory has done much towards establishing a, moneyed 
 aristocracy. The following arguments have been used in favor 
 of the theory of protection: (1) That the young industries 
 should be protected. (2) That protection is essential to> a uni- 
 form market. (3) That it is essential to national unity and 
 completeness. (4) That it advances the general interest of 
 society. (5) That it protects and elevates labor. 
 
 Free trade among the States of the American Union is a 
 refutation of the first argument. If the West and South do 
 not need protection against the North and East, it is difficult to 
 see why the United States, as a whole, needs protection against 
 foreign countries. It is certainly true that protection is not 
 essential to a uniform market, but. frequently prevents it. 
 When an industry is protected, so many go into it that they 
 glut the market, and bring on panic and disaster. Protection 
 really has nothing to do with national unity, or the complete- 
 ness of society. In order to do any good, it would have to 
 protect the nation against ignorant and vicious foreigners in- 
 stead of their products. The -products of foreign nations will 
 certainly do our country less harm than the pauper foreigners 
 themselves. While we welcome foreigners, we are certainly not 
 safe in receiving the criminals of European states. 
 
 We can not see how protection can promote the general wel- 
 fare of the people, for it is legislation in the interest of the 
 few against the many. The effect of the McKinley Bill shows 
 what the people think of it Mr. McKinley before his death 
 greatly modified his views. Nearly all the leading political 
 
THE LABOR PROBLEM. 95 
 
 economists are opposed to protection, and only f avor a revenue 
 tariff. The claim of protectionists that protection- is for the 
 benefit of the laborer is one of their most, fallacious, arguments. 
 Protection places the money in the hands of manufacturers and 
 renders the laborer helpless in the hands of his protected lord. 
 The uprising of the agricultural class in this country shows 
 which, way the wind is blowing. Blaine's reciprocity views 
 show that even the party which has championed the protection 
 cause, is becoming tired of protection. Mr. McKinley was 
 silent on the subject, and as President showed himself to be 
 one of the greatest of Americans. "While reciprocity under 
 protection is partial, as those living nearest the country whose 
 articles are free, would be most benefited, still, it is a move- 
 ment in the right direction, and we will ultimately have uni- 
 versal reciprocity. Future generations will appreciate Mr. 
 Blaine's statesmanship much more than has the present He 
 was evidently the greatest statesman of his day. The twentieth 
 century will say so. 
 
 I urge the following objections to the theory of protection : 
 (1) It taxes the many for the benefit of the few; (2) it inter- 
 feres with the natural currents of trade without sufficient reason 
 for so doing; (3) it is as selfish as was Demetrius, the silver- 
 smith (Acts xxiv.) ; (4) it prevents the agricultural class from 
 finding a market for its productions; (5) it keeps foreign goods 
 froim our markets; (6) it keeps our goods away from foreign 
 markets; (7) it interferes with international relations, and is 
 in the way of a brotherhood of nations; (8) protection is de- 
 structive to free competition ; (9) protection is one great cause 
 of poverty, for it makes the people buy of a special classi, and 
 thus makes the expense of living high; (10) protection fosters 
 monopoly, and enables a class to accumulate great wealth at 
 the expense of the many. Free trade would do 'much to equal- 
 ize wealth and promote the general .welfare of the people. 
 
 I da not here advocate the position of any political party. 
 The. tariff question should be taken out of party politics, and 
 placed in the hands of a commission of specialists. I believe 
 in reciprocity. 
 
96 * MACROCOSMUS. 
 
 The State can do much by acting as a mediator between 
 capital and labor. A few stubborn men can do the country 
 incalculable harm. If a corporation will not do right, the au- 
 thority that chartered it can certainly revoke its charter. The 
 State should promote profit-sharing and cot-operation so far as 
 possible, and do all it can to bring about a more equitable dis- 
 tribution of the wealth of the nation. If the State does not 
 control monopolies, they will certainly control the State. 
 
 The management of monopolies is now the greatest prob- 
 lem for civil government to solve. It is certain that the bil- 
 lionaire is rapidly coming. There are nearly one hundred es- 
 tates in this country worth fifty millions each. At this rate 
 it will not be long until we will have the billionaire. It will 
 be the natural consequence of protecting monopolies. What 
 can we do ? I answer : 
 
 1. Place all natural monopolies into the hands of the Gov- 
 ernments I am far from believing in Mr. Bellamy's Utopian 
 scheme of nationalism. I think he goes to a great extreme, and 
 violates some of the plainest laws of sociology ; but he does., nev- 
 ertheless, teach some wholesome truths. Postmaster-General 
 Wanamaker, in advocating the absorption of our telegraph sys- 
 tem into the post-office and its management in the interest of 
 the people, is looking in the right direction. In Great Britain 
 the telegraph is part of the post-office, and those who have care- 
 fully studied the two systems, claim that the English is fax su- 
 perior to our own. Our greatest thinkers are watching our 
 railroad system with a determination to bring about all neces- 
 sary reforms. Some time ago a bill was introduced into the 
 United States Senate providing for the Government to take the 
 charge of certain roads, which had been built by Government 
 aid. This clearly indicates the tendency of the times. Com- 
 petition is carried so far by rival lines that economy finally 
 causes them to combine, and monopoly is the necessary result. 
 This being the case, there is no remedy except for the Govern- 
 ment to so use their monopoly as to advance the general welfare 
 of the people. It has been clearly shown by a number of spe- 
 cialists in this line that gas is not more than half as expensive 
 
THE LABOR PROBLEM. 97 
 
 where cities own their own gas-works. The same thing is true 
 with the electric light and other natural monopolies. 
 
 2. Artificial monopolies should be carefully guarded by the 
 Government. I am satisfied, however, that if the State owned 
 all natural monopolies, the problem of artificial monopolies 
 could be easily solved; for artificial monopolies largely grow 
 out of natural monopolies. There are, however, some reforms 
 necessary in reference to artificial monopolies. Invention 
 might be given as an example. While inventors should be re- 
 warded, there are some abuses in reference to our patent laws 
 which should be corrected. It frequently happens that several 
 persons independently make the same invention, and only one 
 is rewarded. This is wrong. It is different with copyrights, 
 for the writing of one book does not prevent another from 
 writing another. 
 
 3. It will, doubtless, some time become necessary for the 
 State to limit the number of hours corporations have a right 
 to work their men. We thus far have but little legislation on 
 the subject. The Freemasons are about right in reference to 
 the division of time — eight hours to work, eight hours to sleep, 
 and eight hours to look after the welfare of others. 
 
 4. It may at some time become necessary for the Govern- 
 ment to fix a maximum of wealth for the individual. Senator 
 Ingalls, in 1891, declared in the United States Senate that no 
 man could earn honestly a million dollars. Of course, a man 
 is not entitled to more than he can earn honestly. If the max- 
 imum was fixed even at one million, it would be a great blessing 
 to the country. A man can very properly be graduated when 
 he earns a million dollars. The rest of life he can properly 
 spend in working for the general good ; and it will make him 
 more happy in this world, and better prepare him for the world 
 to come. The following words by Senator Ingalls are worthy 
 of careful thought : "The conscience of the nation was shocked 
 at the injustice of modern society. The moral sentiment of 
 mankind was aroused at the unequal distribution of wealth. 
 The millionaires are arrayed like King Solomon in all his glory, 
 but they 'toil not, neither do they spin.' These gigantic accu- 
 
98 MACROCOSMUS. 
 
 mulations are not the result of industry and economy; there 
 would be no protest against them if they were. The great bulk 
 of the property of the country is passing into the hands of men 
 who have no politics but plunder, and no principle but spolia- 
 tion of the human race." 
 
 If natural monopolies were placed into the hands of the 
 general, State and municipal governments, and artificial mo- 
 nopolies properly controlled, I am satisfied no individual could 
 accumulate enough property to injure society. There should 
 be no conflict between individualism and socialism. Their unity 
 is essential to the highest civilization. 
 
CHAPTEK II. 
 
 The Maeeiage Peoblem. 
 
 inteoduction. 
 
 What God first designed, he last, created. No doubt man 
 was in the divine -mind when the first atom of matter was crea- 
 ted. It required, however, preparation before that being could 
 be ushered into existence who was to be made in the image 
 of God. 
 
 The animal feeds upon the vegetable, and the vegetable upon 
 the mineral; but of what use is the animal, the vegetable^ or 
 the mineral ? None whatever, had Jehovah stopped there. But 
 he did not stop. "Let us make man," was the language of him 
 who had power to make. 
 
 "Fairest of mortals, 
 Him Jehovah 
 On score of beauty crowned." 
 
 The word man in the Bible frequently comprehends woman. 
 The Hebrews, the Greeks and the Latins have two words for 
 man — one used in a generic sense, including woman ; the other 
 in a specific sense, 'meaning simply man. In English we have 
 the one word man; it is used sometimes in a generic and some- 
 times in a specific sense. "In the image of God created he 
 him; male and female created he them." It required the two 
 to constitute the image of God. Woman has no sphere, but a 
 hemisphere ; man has the rest, of the sphere and the two make 
 it complete. If the man has more head power, the woman has 
 more heart power, which is more effectual power. 
 
 Among animals, the male is always more beautiful than 
 the female. The male turkey has a magnificent form ; the male 
 lion, a noble mane and majestic appearance. These things are 
 quite wanting in the female. The male among animals is al- 
 ways more musical than the female. It is the chanticleer that 
 wakes the world with his eloquence. The hen does not crow, 
 but cackles and clucks; when one crows she is considered 
 
 99 
 
 L.ofC. 
 
100 MACEOCOSMUS. 
 
 entirely out of her sphere. It is the roar of the male lion that 
 shakes the forest; the female only has a savage yell. In the 
 human race all this is reversed ; for the woman is not only more 
 beautiful, but by far the more melodious. 
 
 We are perfectly satisfied with the Mosaic account of the 
 creation of man and the origin of marriage. Philosophy has 
 long concerned itself with the problem, and it is no nearer the 
 solution than when it first began. It was not an uninspired 
 pen which confidently recorded for the first time, in the original 
 language, the sentence, "In the image of God created he him ; 
 male and female created he them." One woman was created 
 f oir one man. Polygamy was not then known ; but it took its 
 origin in a mo-re sensual age. In fact, the perversion of mar- 
 riage was one of the worst works Satan has done for society. 
 
 Milton puts the following language into the mouth of Adam 
 at the first nuptials: 
 
 "In the nuptial bower, 
 I led her blushing like the morn. All heaven 
 And happy constellations on that hour 
 Shed their selected influence; the earth 
 Gave sign of gratulation, and each hill; 
 Joyous the birds; fresh gales and gentle airs 
 Whispered it to the woods, and from their wingm 
 Flung rose, flung odors from the spicy shrub, 
 Disporting, till the amorous bird of night 
 Sung spousal, and bid haste the evening star, 
 On his hilltop, to blight the bridal lamp." 
 
 Woman was created for a helpmeet for man ; not a slave, 
 as she has always been among savage nations*, and is too much 
 so among nations which are not willing to be called savage. 
 As a helpmeet, she should be interested in her husband's occu- 
 pation ; and it is certainly a great mistake for a woman to marry 
 a man if she can not be interested in his work. In fact, the 
 Bible makes woman the counterpart of man. I once heard a 
 woman wish that her husband had a different occupation, when 
 he already had the one for which he was best suited. To marry 
 a man to such a woman is like yoking together the ox and the 
 donkey; they are unequally yoked. 
 
THE MARRIAGE PROBLEM. 101 
 
 SECTION I. OUTLINE HISTORY OF MARRIAGE. 
 
 The first example we have of a violation of the original laws 
 of marriage was in the case of Lamech, who had two wives, 
 Adah and Zillah. His language to them is the only extant rem- 
 nant of antideluvian poetry. The Bible nowhere sanctions 
 polygamy ; and those who practiced it suffered for their viola- 
 tion of the original laws of marriage. This is clearly shown 
 in the family troubles of David and Solomon. 
 
 Savage nations have always violated the rights of the fair 
 sex. In Greenland, girls frequently prefer death to marriage 
 — very unnatural. In Lapland, however, it is quite different, 
 because the treatment is not so bad. It is said that when a 
 couple in Lapland want to get married, their friends assemble 
 to see them run a race. The girl has one-third of the distance; 
 and if he does not overtake her, it is a penal offense for him to 
 renew the courtship. If the girl loves him, she will run fast 
 to try his courage; but is certain to linger before reaching the 
 end of the race. Human nature is about the same in all ages 
 and among all races. . 
 
 The aborigines of America were very cruel to their women, 
 and they imposed all the burdens upon them. Woman's suffer- 
 ings were such that the mother would frequently put to death 
 her female child to save it from her own unhappy fate. The 
 following is the response of a mother to rather Gumilla, a Jesuit 
 missionary, who remonstrated with her for committing such a. 
 revolting crime : "I wish to God, father, that my mother had, 
 by my death, prevented the distress I have endured, and have 
 yet to endure as long as I live. Consider, father, our deplor- 
 able condition. Our husbands go hunting, and trouble them- 
 selves no further. We are dragged along with one infant at 
 the breast and another in a basket. When we return in the 
 evening they require us to make chica for them to- get drunk 
 on. They get drunk, and draw us by the hair of our heads, 
 What have we to console us for all this suffering? A young 
 wife is brought in upon us, and she is permitted to abuse us 
 and our children." Courtship among the Indians presents a 
 
102 MACROCOSMUS. 
 
 more interesting feature of Indian life. When an Indian 
 wishes to get married, he presents himself at the door of the 
 lady's -wigwam. If she is perfectly silent when he enters, si- 
 lence gives consent, and they are immediately married. 
 
 One of the first kingdoms of the world was Egypt. Much 
 of the wealth and luxury of the western world can be traced 
 to Egypt. Egypt was in a high state of civilization before Car- 
 thage, Greece o-r Rome was known. Her monuments are an 
 evidence of her greatness, and they have been a wonder even to 
 modern civilization. Moses, the Hebrew lawgiver, was edu- 
 cated in Egypt to better qualify him for the great work to which 
 God had called him. Much of the high civilization of Egypt- 
 is due to the position her women occupied. Woman had all 
 the advantages of education which that early age afforded. The 
 Egyptians thought that Menes, their first king, instituted the 
 laws of marriage. Their mythology, as that of most na- 
 tions, teaches monogamy ; and it can be said to their credit, that 
 the ancient Egyptians seldom violated the divine law of mar- 
 riage. Osiris had his Oris, as had Jupiter his Juno, and Pluto 
 his Proserpine. There was nothing peculiar about the mar- 
 riage ceremonies of the Egyptians except the fact that the hus- 
 band had to pledge obedience to the wife instead of the wife 
 obedience to the husband. In the great kingdoms built upon 
 the banks of the Tigris and Euphrates, polygamy reduced 
 woman to complete servitude. The worship of the goddess Ve- 
 nus was destructive to the morality of the great kingdoms of 
 the East. The last of the Chaldean rulers was feasting with, 
 his wives and nobles when the mysterious hand wrote upon 
 the wall the fate of Belshazzar and the doom of Babylon. The 
 same things also led to the destruction of the kingdoms suc- 
 ceeding it. The prophet Daniel clearly shows their unity in 
 principle ; and they were all characterized by the same deterio- 
 rating tendencies. Even the Macedonian Empire, that in- 
 cluded the intellectual Greeks, had no appreciation of the true 
 value of woman. While Roane in her early history was true 
 to the divine law of marriage, when she became a great empire 
 she adopted the vices of the East. Lucretia and Virginia lived 
 
THE MARRIAGE PROBLEM. 103 
 
 long before the days of the empire. Julius Csesar rebuked the 
 women of his day for the affection they bestowed upon dogs 
 and 'monkeys instead of children. 
 
 Among the nations of southern Europe, such as France, 
 Italy and Spain, young ladies have little or no freedom. They 
 are educated in convents, and carefully guarded from male 
 society. As soon as they are educated they get married, and 
 they then have perfect freedom. This better enables us to 
 understand the affair of Lord Byron and the young Countess 
 Guiehioila. In Spain love is full of sentiment and the absorb- 
 ing passion of the soul. The fair ones are won by acts of cour- 
 age, as the old spirit of chivalry has not yet lost its power. One 
 opportunity for displaying this is at the national bull-fights. 
 This gave rise to the following lines by Hudibras : 
 
 "He obtains the noblest spouse 
 Who widows greatest herds of cows." 
 
 The Anglo-Saxon race has always held woman in high 
 esteem. The union of their chivalry with Christianity is the 
 principal cause of modern civilization. In the early history 
 of the Germans, it was considered very disgraceful for a man 
 not to have some object of affection in whose defense he was 
 willing to die. When several lovers aspired to the hand of 
 some celebrated beauty, they settled it in combat, and the con- 
 queror won the lady. This gave rise to the maxim : "None but 
 the brave deserve the fair." Woman's position in England is 
 far superior to her position in southern Europe. What would be 
 considered entirely proper in a French or Spanish lady would be 
 condemned in an English woman. The courts of English mon- 
 arch s, however, have not always presented the most proper 
 examples. Charles II. had his court filled with mistresses; 
 and George IV. did much to lower the tone of public morals, 
 and to disseminate vice and luxury throughout his great empire. 
 The women of the great middle class in England certainly rep- 
 resent the highest type of true womanhood. The women of 
 the Anglo-Saxon race in America doubtless enjoy more free- 
 dom than the women of any other part of the world. The young 
 
104 MACROCOSMUS. 
 
 people make their own engagements; the best parlor is fur- 
 nished ; and they can spend a large part of the night tete-artete, 
 with freedom from scandal, and in a majority of cases without 
 any impropriety in conduct. American women, as a rule, are 
 noted for their high moral worth; and they are doing much 
 to counteract those evil tendencies so fearfully visible even at 
 the beginning of the twentieth century. 
 
 SECTION II. THE REQUISITES OF A TRUE MARRIAGE. 
 
 (1) There should be temperamental adaptation. The par- 
 ties should be the counterparts of each other ; and wherein one 
 is deficient, the other should supply the deficiency. It is un- 
 fortunate for both to be hasty in temper. (2) There should 
 be adaptation in age. As a rule, the man should be the older ; 
 but not more than one hundred years older, unless the woman 
 really marries for money. (3) There should be adaptation in 
 taste. The woman is a helpmeet, and can not well succeed as 
 such unless there is some similarity of taste. If the man wants 
 to teach and the woman wants him to follow some other occupa- 
 tion, there is a conflict. (4) There should be intellectual adap- 
 tation. I have known lady schoolteachers to marry farmers, 
 and I have seldom known such matches to be happy. (5) 
 There should be moral adaptation. Frequently Christian 
 women marry moral lepers ; and there certainly can be no true 
 marriage in this. Sam Jones is not far wrong wUen he says 
 that such men need a cowhide. (6) There should be religious 
 adaptation. ~No man has a right to marry a woman, and 
 ask her to give up her religious convictions simply to please 
 him. Christians should not marry infidels. Paul teaches 
 Christians to 'marry only in the Lord ; but many ignore this, 
 and marry only in the devil. (7) In true marriage there is 
 pure and exalted mutual love. A ceremony without this can 
 not constitute a true marriage. Jacob had the affection essen- 
 tial to a true marriage, when he worked seven years for his 
 beloved Rachel. I have alwavs thought that Laban was cruel 
 in giving him the wrong woman. His love, however, was such 
 that he actually worked seven years longer to obtain Rachel. 
 
THE MARRIAGE PROBLEM. lOO 
 
 Shakespeare says, "There is language in her eye, her cheek, her 
 lip." "In many ways/' says Coleridge, "does the full heart 
 reveal the presence of the love it would conceal." 
 
 Love has baffled the - skill of philosophy to elucidate it. 
 Cicero calls it "the philosophy of the heart." Another great 
 writer calls it "the finest of the fine arts." Love is not want- 
 ing in its martyrs. When there was war between England aud 
 Scotland, and the fear of Douglas was upon every heart, a beau- 
 tiful English lady declared that she would marry the man who 
 successfully defended Douglas Castle, then in the hands of the 
 English, against Douglas himself. Sir John Walton undertook 
 the task and perished in the attempt. 
 
 Falling in love is said to be a serio-comic business, and one 
 in which all engage; but I do not like the expression, for we 
 should not fall into anything. I suppose, however, it is the 
 best we can do. A student graduates with high honors, and is 
 soon the victim of a glance from a sunny face. He meets the 
 fair maiden, and soon loses his heart. It is said that a father 
 once had his son educated where he had him carefully guarded 
 from female society. When he had graduated, and was return- 
 ing home with his father, they met a young man and young 
 lady in a carriage. He said to his father, "What is it that 
 the man has with him ?" The father responded, "A goose." 
 "Then, father, please get me a goose." 
 
 SECTION III. IMPEDIMENTS TO A TRUE MARRIAGE. 
 
 1. The love of money, which is a root of all evil, frequently 
 stands -in the way of true marriage. Lazy young men and 
 extravagant young women make marriage the means of obtain- 
 ing a living. It is said that there was once a young man of 
 Ohio, who was introduced to a young lady in Pennsylvania, 
 and informed at the time that her father was worth eight thou- 
 sand dollars. That was quite a sum in the early settlement 
 of the country. He was led to believe that there were but two 
 children, and thought four thousand was to come to his lot if 
 he married the young lady. They were soon married, and went 
 to his home in Ohio. In about six mouths, she wanted to visit 
 
106 MACKOCOSMUS. 
 
 her brothers and sisters. He inquired how many she had. Her 
 response was, "There are nine of us." "I thought there were 
 only two," said he. She replied that there were only two of 
 them at home. He then said, "Nino into eight will go no 
 times." 
 
 Parents who force their daughters into interested alliance® 
 are more guilty than were the Ammonites, who sacrificed their 
 children to Moloch. In the sacrifice to Moloch, a, speedy death 
 was the result; but in marrying the daughters to those whom 
 they do not love, a life of torture is the result. Themistocles 
 was asked what he thought of marrying his daughter to a, man 
 without an estate. He replied, "I would rather marry her to 
 a man without an estate than to an estate without a man." 
 Charlemagne married his daughter to a. private secretary. 
 
 2. The inordinate love of gay attire is a great impediment 
 to true marriage. We do not object to proper ornament; but, 
 according to the modern code, the ornaments of maiden mod- 
 esty, gentleness and grace are ruled out, and silks and satins, 
 with a gaudy display, are substituted in their place. 
 
 3. Girls frequently marry too young, and before they are 
 capable of making a choice. They substitute fancy for love; 
 and when it is too late, find out that they are in no sense 
 adapted to each other. 
 
 4. Marriages are sometimes too hasty. It is said that 
 George Nesbert married after an acquaintance of three days. 
 Their friends, however, had long thought they would suit each 
 other ; and when they met they were old enough to make a deci- 
 sion. Hasty 'marriages frequently lead to serious results. 
 
 5. The actions of some who do get married cause others to 
 become old bachelors and old maids. The husband and wife 
 should certainly treat each other as well after marriage as be- 
 fore. It is well for courtship to end in marriage, but not end 
 at marriage. 
 
 6. Loose divorce laws greatly interfere with true marriage. 
 Many marry in haste, because they think if they are not suited, 
 they can easily obtain a divorce. Christ laid down the true law 
 
THE MARRIAGE PROBLEM. 107 
 
 of divorce ; and if all nations would strictly adopt it, the result 
 would be a great blessing to society. Read carefully Matt. xix. 
 9 : "And I say unto you, Whosoever shall put away his wife, 
 except for fornication, and shall marry another, committeth 
 adultery ; and he that marrierth her when she is put away com- 
 mitteth. adultery." 
 
 7. Infidel attacks upon the family have been great impedi- 
 ments in the way of true marriaga They have tended to de- 
 stroy the sacredness of family ties. Napoleon I. said that the 
 great want of France was a new race of mothers. This may be 
 said of other nations besides France. Great pagan writers af- 
 ford us illustrations of true 'marriage ; and these illustrations are 
 in harmony with the Bible and the nature of things. Plutarch 
 tells us of the wife of Phocion, who took the body of her mar- 
 tyred husband outside of Attic soil, kindled the funeral pyre, 
 gathered up the ashes, and placed them under her hearthstone 
 to repose in peace until the Athenians came to their right minds. 
 XenO'phon, in his "Cyropedia," gives a pathetic description of 
 Panthea, the wife of Abradatus, who was captured by Cyrus. 
 Cyrus offered to make her his queen ; but she insisted on return- 
 ing to her husband. Even Cyrus greatly admired her loyalty. 
 Pliny the Younger, in writing about his wife Calpurnia, to her 
 aunt, said: "She is in love with the immortal part, of me." 
 How different, indeed, is this code of nature from that of the 
 freelover. 
 
 Carlyle, in his "French Revolution," tells us of the French 
 prisoner in the Bastile, whose only request was to learn some- 
 thing of his wife. Macaulay, in speaking of the death of 
 Hampden, Cromwell's cousin and associate, says: "When he 
 rode off the field of battle, he put his hand upon his forehead, 
 and gazing long upon the manor house of his father-in-law, 
 from which in his youtb he had taken away his wife Elizabeth, 
 he tried to go there to die." We will conclude this chapter by 
 quoting the following beautiful lines of Michel Angelo concern- 
 ing the woman whom he loved* 
 
108 MACKOCOSMUS. 
 
 "Thy beauty, antepart of joys above, 
 Instructs me in the bliss that saints approve; 
 For, oh! how good, how beautiful must be 
 The God that made so good a thing as thee, 
 So fair an image of the heavenly Love. 
 Forgive me if I can not turn away 
 From those sweet eyes that are my earthly heaven: 
 For they are guiding stars, benignly given 
 To tempt my footsteps to the upward way; 
 And if I dwell too fondly in thy sight, 
 I live and love in God's peculiar light." 
 
CHAPTEE III. 
 
 The Liquor Problem. 
 
 O madness! to think use of strongest wines 
 And strongest drink, our chief support of health, 
 When God, with these forbidden, made choice to rear 
 His mighty champion strong beyond compare, 
 Whose drink was only from the limpid brook. 
 
 — Milton. 
 
 SECTION I. THE BIBLE AND TEETOTALISM. 
 
 The temperance habits of the Hebrews are a subject worthy 
 of careful investigation. Much obscurity overhangs the sub- 
 ject, even at the present time ; but it is to be feared that many 
 interpret the Bible with a view to gratify sensual desires and 
 extenuate sinful practices. I believe that the Scriptures forbid 
 intoxication to any extent, and that the use of intoxicating 
 drinks is strictly forbidden in the Bible. 
 
 1. Intoxicating drinks have a very injurious effect upon 
 the human system. Physiology teaches that the human system 
 has been constructed with a view to perfection. Its operations 
 are all intended to harmonize, and produce that state which 
 is denominated health. Every deviation from health arises 
 from an infringement upon the laws of nature. It is, of course, 
 wrong for a man to violate the laws of health. Intoxicating 
 drinks injure the body in the following ways: (1) They de- 
 stroy the healthy relations of the system. They produce an 
 unnatural excitement, without adding anything to the strength 
 of the system. (2) Intemperance diminishes, and finally ex- 
 hausts man's vitality. (3) It prevents the organs of restora- 
 tion from performing their functions in a healthy manner. It 
 prevents the effectual separation of old and useless matter, and 
 the new matter introduced is not possessed of a healthy nature 
 essential to restoration. (4) The deleterious effects of intoxi- 
 cating drinks are transmitted to posterity. (5) Intemperance 
 has had a deteriorating influence upon the nations of the past. 
 God never sanctions that which produces so much evil. The 
 
 109 
 
110 MACEOCOSMUS. 
 
 Bible, then, which is God's book, does not sanction the use of 
 intoxicating wine. 
 
 2. Intoxicating beverages have a very injurious effect upon 
 the intellectual and moral faculties of man. Man is a being 
 peculiarly subject to numerous and strong temptations. His 
 intellectual powers are in continual quest of variety and nov- 
 elty, and to escape danger requires correct guidance and judi- 
 cious restraint. In order to accomplish, this, artificial excite- 
 ment must be carefully avoided. Inebriating liquors are ex- 
 citing and fascinating, and they get the better of man before he 
 knows it. INTo man, at the commencement of his career of in- 
 temperance, intends to become an habitual drunkard. The 
 habit is acquired by moderate use, and the majority of mod.- 
 erate drinkers ultimately become dissipated characters. Many 
 facts irresistibly show that there is no safety in moderate drink- 
 ing. Security can only be obtained by total abstinence. In- 
 toxicating drinks weaken the perceptive powers; they extin- 
 guish reason; they pervert the memory and corrupt the imag- 
 ination. 
 
 Drinking habits are perfectly ruinous to the moral powers 
 of man. They enervate these powers; they weaken the sta- 
 bilities of virtuous resolutions ; they blunt the acuteness of the 
 moral feelings, and decrease their activity. That which bru- 
 talizes the feelings, excites the passions and destroys the nat- 
 ural affections, can not be right. The Bible never sanctions 
 the article that has such injurious effects. If we are to judge 
 the tree by its fruits, we must forever condemn the use of fer- 
 mented beverages. God evidently intended man for a social 
 and benevolent being. Man was made in Jehovah's image. 
 God does not sin against his own image by teaching in the 
 Bible the use of intoxicating beverages. 
 
 3. God never sanctioned the use of inebriating drinks by 
 the Hebrews. The Bible clearly teaches that intoxicating and 
 unintoxicating wines then existed, as it teaches that good and 
 bad men then lived. The intoxicating is condemned as bad 
 wine, and the unintoxicating is recommended as good. 
 
THE LIQUOR PROBLEM. Ill 
 
 Among the ancients unfermented beverages existed, and 
 were a common drink. Dr. Lees says: "It is a fact that tee- 
 totalism everywhere pervaded the primeval empires of the 
 world ; that it was preached and practiced by the greatest moral 
 reformers and spiritual teachers of antiquity — was a part in- 
 deed of the religious culture of the Egyptians centuries before 
 the Hebrew nation existed." To preserve their wines sweet, 
 the ancients resorted to boiling and other methods which de- 
 stroyed the power and activity of the gluten, or effectually sep- 
 arated it from the juice of the grape. When they drank their 
 wines they mixed them with water. It was so- common in Italy 
 to mix wine with water that they had in Koine an establish- 
 ment for the purpose. 
 
 The Hebrew word yayin is generic like our English word 
 "wine," and it denotes the use of grape juice in all its condi- 
 tions. It is cognate with the Hebrew oinos, the Latin vinum, 
 the Italian and Spanish vino, the German wein, and the Eng- 
 lish wine. Because the generic word "wine" sometimes denotes 
 intoxicating drinks, there are those who conclude that it always 
 means such drinks>. The word "spirit" is sometimes translated 
 breath; by the same logic we might conclude that it always 
 means breath. The word "heaven" sometimes means atmos- 
 phere ; we must, for this reason, always translate it atmosphere ? 
 John Stuart Mill, in his "System of Logic," says: "A generic 
 word is always liable to become limited to a single species f 
 people have occasion to think and speak of that species oftener 
 than of anything else contained in the genus. The tide of cus- 
 tom first drifts the word on the shore of a particular meaning, 
 then retires and leaves it there." This is exactly what has 
 been done with the word "wine." It has drifted on the shore 
 of intoxication, and many are willing to leave it there. The 
 constant tendency on the part of humanity to pervert, even the 
 words of the Bible shows that Satan has not yet retired from 
 this world. 
 
 The institutions of the Hebrews were certainly calculated to 
 make them a sober people. The Nazarite vow required total 
 abstinence from all intoxicating drinks. We find among those 
 
112 MACROCOSMUS. 
 
 who had taken this vow such men as were Samson, Samuel, 
 Daniel, and, in fact, all those names which were the greatest 
 ornaments to the Hebrew nation. The prophets denounced the 
 sin of drunkenness in unsparing terms; and even pronounced 
 a woe upon all who would put the bottle to their neighbor's 
 lips. During the degenerate days of Ahab, the order of Rech- 
 abites was founded. Like the Nazarites, they took a total ab- 
 stinence vow. From them Jeremiah taught the Israelites an 
 important lesson (Jer. xxxv.). 
 
 Christ and his apostles condemn the use of alcoholic wine. 
 Some claim that Jesus made intoxicating wine at Cana of Gal- 
 ilee; but I do not think that such was the case. The critical 
 Dr. Trench says: "He who each year prepares the wine in the 
 grape, causing it to drink up and swell with the moisture of the 
 earth and heaven, to transmute this into its own nobler juices^, 
 concentrated all those slower processes now into the act of a 
 single moment, and accomplished in an instant what ordinarily 
 he does not accomplish but in months." Some claim that 
 Jesus used intoxicating wine in the institution of his Supper. 
 This could not be, for he used the Passover bread and wine, 
 and the Jews were not permitted to have there anything that 
 had fermented (Ex. xii. 8, 39). How* of ten, indeed, do men 
 quote Paul's recommendation to Timothy to use a little wine 
 for the stomach's sake>, to justify their drinking habits. I 
 believe the wine recommended was unintoxicating, for the fol- 
 lowing reasons: (1) Previous to this, Timothy drank only wa- 
 ter; (2) Paul does not condemn him for his teetotalism, but 
 seeks to confirm him in his abstinence (I. Tim. iii. 2-8) ; (3) 
 Paul recommends the wine as a medicine. Athenseus says: 
 "Let him take gleukus, sweet wine, either mixed with water 
 or warmed, especially that called protopos, as being very good 
 for the stomach." "Let us watch and be sober" (I. Thess. v. 
 6-8). Paul here uses the Greek neepho?nen. It is composed 
 of ne, not, and pino, to drink. Paul was evidently an advo- 
 cate of teetotalism. 
 
 Some persons are greatly prejudiced against what they call 
 the two-wine theory. We are not advocating a two-wine theory 
 
THE LIQUOR PROBLEM. 113 
 
 any more than we are advocating a two-man theory. A man 
 may be good, and then become bad ; the same thing is true with 
 w T ine. Solomon, the wisest of men, saw something in wine, 
 when it is red, very injurious to those who drink it; for on 
 account of its effects, he ascribes to it personal qualities. He 
 says : "Wine is a mocker ; strong drink is raging ; and 
 whosoever is deceived thereby is not wise" (Pro v. xx. 1). 
 Those acquainted with the history of wine, know that 
 persons who drink it do exactly the things here ascribed to 
 the wine. 
 
 "Look not thou upon the wine when it is red" (Prov. xxiii. 
 31, 32). That is, we should not behold nor desire it when it 
 is red. Intoxicating wine has a reddish tinge. "When it giv- 
 eth his colour in the cup." Literally, when it gives in the 
 vessel its eya By its eye is meant the sparkling point which 
 science attributes to the passing off of carbonic acid gas gen- 
 erated by fermentation. "When it moveth itself aright." Lit- 
 erally, when it moves in straight lines. The ascending gas 
 indicates fermentation. "At the last it biteth like a serpent." 
 The same word is used of the fiery serpents in the wilderness 
 (ISTurn. xxi. 6). "And stingeth like an adder." It pierces the 
 drinker as would a viper. If you do not doubt the poisonous 
 character of the fiery serpents, and the poisons imparted by the 
 adder's sting, how can you doubt the poisonous character of 
 intoxicating beverages ? 
 
 It is the alcohol in the wine that is condemned. In fact, 
 alcohol is the intoxicating principle in all fermented beverages. 
 The Bible does not condemn wine until after fermentation,. It 
 recommends the pure juice of the grape. 
 
 In the Scripture we have had before us, alcoholic wine is 
 regarded as a poison to the human system. Modern science 
 has confirmed the teaching of Proverbs on this subject. Alco- 
 hol injures the stomach by preventing the digestion of food ; 
 it injures the heart by imposing upon it an extra, burden; it 
 injures the brain by hardening the albumen it contains. The 
 nervous and muscular systems are by it deranged. It next 
 
1 14 MACEOCOSMUS. 
 
 reaches the mind of man, and converts a rational being into a 
 madman. The very image of God, in which man was made, 
 is defaced by the ruthless and malignant invader. 
 
 SECTION II. THE LIQUOR TRAFFIC AND THE STATE. 
 
 What has the liquor traffic done to the state? I answer: 
 (1) It is the chief cause of crime. This subject will be dis- 
 cussed hereafter. (2) It greatly injures the health of the peo- 
 ple. Latham truly says : "Health is the capital of the laboring 
 man." Dr. Edward Jarvis says: "Every law, grant o<r priv- 
 ilege from the legislature should have this invariable condi- 
 tion: That human health, strength or comfort should, in no 
 manner or degree, be impaired or vitiated thereby." The in- 
 jurious effect of alcoholic drinks upon the health of the people 
 is almost universally admitted. In fact, this is evident from 
 the position of life insurance companies. The evil effects of 
 alcoholic drinks are transmitted to posterity, and this makes 
 the curse still greater. (3) The liquor traffic is destructive to 
 the home. This is so evident that the best women in the land 
 are uniting their effoTts to annihilate that which wages a wai*- 
 fare against mother, wife and daughter. (4) This fearful 
 traffic is the principal cause of pauperism in this country. 
 Wendell Phillips, somewhere, has said that the civilization of 
 a people often depends on the use made of the surplus dollar. 
 No true student of society can do otherwise than conclude that 
 a large part of the pauperism of the country can be directly 
 traced to the use of alcoholic drinks. (5) The liquor traffic 
 is rapidly wasting our resources. The direct cost of the liquor 
 bill of this nation is now nearly one billion of dollars. The 
 indirect cost is evidently as great. W T hen we consider these 
 facts, it is not surprising that there are so many persons with- 
 out proper food and raiment. What should the state do to the 
 liquor traffic? I answer, without any hesitation, or mental 
 reservation whatever, that it should prohibit so deadly a foe. 
 John Stuart Mill and Herbert Spencer carry their ideas of 
 personal liberty so far that their theory would not even permit 
 the state to educate. Mr. Spencer, in his "Social Statics/' op- 
 
THE LIQUOR PROBLEM. 115 
 
 poses all state provision for the poor, and on page 161 actually 
 says that the state has no right to educate). He even goes fur- 
 ther than this, and claims that government is an essentially 
 immoral institution. He even claims that sanitary inspection 
 on the part of the state is a violation of rights. Professor 
 Huxley is certainly right when he calls such positions in refer- 
 ence to the functions of government Administrative Nihilism. 
 We can take even Mr. Mill's essay on "Liberty," and show 
 from it that the liquor traffic should be abolished. On page 
 23 he says: "That the only purpose for which power can be 
 rightfully exercised over any member of a civilized community 
 against his will, is to prevent harm to others." No one can 
 question the fact that the liquor traffic does harm to others. 
 Then, according to Mr. Mill himself, it should be prohibited. 
 
 I believe that law and civil government are a necessity. 
 Arthur Helps says : "It is the opinion of some people, but, as I 
 contend, a wrong and delusive opinion, that, as civilization 
 advances, there be less and less need of government, I main- 
 tain that, on the contrary, there will be more need." Profes- 
 sor Huxley is right in his position that as society advances 
 and men come into closer proximity to one another, it become 3 , 
 less possible for one to do wrong without interfering more or 
 less with the freedom of his fellows. It is certainly, then, the 
 duty of the state to make it as easy as possible for 'men to do 
 right, and as difficult as possible for them to do wrong. If 
 these principles were carried out, it would not be long until 
 the liquor traffic would be abolished. 
 
 In England the right of the state to prohibit the liquor traf- 
 fic has not been seriously questioned, for it is a maxim with 
 the English that Parliament is politically omnipotent. Mr. 
 Blackstone says: "It can, in short, do everything that is net 
 naturally impossible." I have questioned many eminent law- 
 yers; and have never yet had one deny that the state has the 
 right to prohibit the liquor traffic when it sees proper so to do. 
 In fact, I have given much attention myself to the science of 
 law and the science of government, and I know I am right on 
 this subject. Mr. Bishop, a great criminal law writer, says: 
 
116 MACROCOSMUS. 
 
 "The states i n the enactment of its laws, must exercise its 
 judgment concerning what acts tend to corrupt the public mor- 
 als, impoverish the community, disturb the public repose, in- 
 jure the other public interests, or even impair the comfort 
 of individual members over whom its protecting watch and 
 care are required." The very fact that, the state has the right 
 to license the liquor traffic, shows its right to prohibit it ; for 
 license is partial prohibition. 
 
 Some are in great trouble lest the state should tell the peo- 
 ple what to eat and what to drink. I do not think that they 
 are in danger just here; but the state evidently has the right 
 to tell them what they shall sell. It has the right to prohibit 
 a traffic that is ruinous to the true interest of the people. Pro- 
 fessor Huxley thus speaks on the subject: "It was urged that, 
 if the right of the state to step beyond assigned limits were 
 admitted, there was no stop, and the principle which allowed 
 the state to enforce vaccination or education would allow it to 
 prescribe his religious belief, the number of courses he had for 
 dinner, or the pattern of his waistcoat. The answer to that 
 was surely obvious, for on similar grounds the right of a man 
 to eat when he is hungry went, for if they allowed a man to 
 eat at all there was nothing to stop him from gorging. In prac- 
 tice, a man left off when he had sufficient. So the co-operative 
 reason of the community would soon find out when state inter- 
 ference had been carried far enough." 
 
 Some object to prohibition on the ground that the law is 
 violated. On the same ground, they could object to all law. 
 Prohibition has been as successful as other laws under like cir- 
 cumstances ; and its success is very evident on account of the 
 bitter opposition of liquor-dealers to it. One important fact, 
 in the discussion of this subject, is generally overlooked, and 
 that is the educational influence of law. What the law makes 
 right, the people generally consider right. Dr. Thomas Arnold 
 uses these weighty words : "Law and government are the sover- 
 eign influence in human society, in the last resort they shape 
 and control at their pleasure; institutions depend on them, and 
 are by them formed and modified ; what they sanction will ever 
 
THE LIQUOR PROBLEM. 117 
 
 be generally considered innocent ; what they condemn is thereby 
 made a crime, and, if persisted in, becomes rebellion." 
 
 The progress of prohibition has indeed been encouraging. 
 It is ever widening its range. Prohibition States find it dif- 
 ficult to enforce the law with their neighbors under the influ- 
 ence of the rum traffic. The most advanced thinkers on the 
 subject advocate national prohibition by an amendment to the 
 Constitution of the United States. We not only want national 
 prohibition, but we want prohibition throughout the world. 
 Those who believe in a brotherhood of nations can not advo- 
 cate anything less. The civilized nations of the world have 
 disgraced themselves in the attitude they took towards the rum 
 traffic at the Berlin Conference. Free rum in Africa is a 
 disgrace to the Christian world. The Christian nations have, 
 however, passed some prohibitory laws in harmony with a true 
 civilization. The powers bordering on the North Sea passed 
 the celebrated 'prohibitory agreement of 1887. The prohibitory 
 law for the Samoan Islands passed in 1889 by the United 
 States, Great Britain and Germany, is in the same direction. 
 May the Prohibition cause continue to grow in interest until 
 the nefarious liquor traffic is forever banished from this beau- 
 tiful earth. 
 
CHAPTEE IV. 
 
 The Sunday Problem, 
 introduction. 
 
 Season and natural religion seem to make it necessary to 
 have stated times for worship; and it appears plain from his- 
 tory that such has been the practice of the nations of the past. 
 This affords strong presumptive proof in favor of a Sabbath. 
 Man is a moral and religious being; and he is certainly not 
 properly educated when these elements in his nature are neg- 
 lected. The Sabbath has always afforded an opportunity for 
 such education,. We, of course, speak of the Sabbath as a day 
 of rest, and have no direct reference to the Jewish Sabbath. 
 While the Lord's Day is much more than a Sabbath to Chris- 
 tians, it is nothing more than a Sabbath to those who are not 
 Christians. It is, however, needed by all. 
 
 It is claimed by some that otne-seventh of our time is thrown 
 away.. You had as well claim that one-third of our time is 
 thrown away in sleep. Man is so constituted that he must have 
 sleep or suffer direful consequences ; the same thing can be 
 said in reference to the day of rest. It has been clearly dem- 
 onstrated that man and beast need a day of rest; and when 
 this natural law is not observed, the health of both is greatly 
 injured. Man can accomplish more physical and intellectual 
 work by resting one-seventh of his time than he can by working 
 all the time. It is perfectly safe to state that one of the great- 
 est evils in modern society is the violation of God's law in 
 reference to the day of rest. 
 
 SECTION I. THE DIVINE ORIGIN AND UNIVERSALITY OF THE 
 
 SABBATH. 
 
 There has been much discussion among learned men as to 
 the time when the Sabbath was instituted. The celebrated Dr. 
 Paley takes the position that the Sabbath was not instituted 
 until the sending of manna to the Israelites in the wilderness. 
 
 118 
 
THE SUNDAY PROBLEM. 119 
 
 This view I think incorrect, for the following reasons: (1) In 
 Gen. ii. 3, we find these words, "And God blessed the seventh 
 day, and sanctified it, because that in it he had rested from) 
 all his works which God had created and made." This makes 
 it plain to my mind that the Sabbath was instituted at the 
 beginning. It is claimed that days in Genesis are long periods 
 of time, and that God's Sabbath yet continues*. This may be 
 true: but it is also true th^fc the word "day" is used in three 
 senses in the first of Genesis. It was not simply twenty-four 
 hours that man was required to sanctify, but each successive 
 seventh day. The Sabbath shares with marriage as being relics 
 left to man from paradise lost, and these beautiful flowers point 
 both to man's Edenic home* (2) The Sabbath was certainly 
 instituted befoire the days of Laban; for we learn from Gen. 
 xxix. 26-28, that the time was divided into weeks. Days, 
 months and years are natural institutions, but weeks appear to 
 be entirely positive. (3) The laws in reference to manna 
 clearly indicate that the Sabbath was an existing institution 
 (Ex. xvi. 22-30). From these facts we are safe in concluding 
 that the Sabbath was universal in character, and was observed 
 by all the leading nations of antiquity. It doubtless had its 
 source in God's first revelation to man. 
 
 SECTION II. THE JEWISH SABBATH. 
 
 It is made plain in the Decalogue, recorded in Exodus xx., 
 that the Sabbath was an old institution which the Israelites 
 were to remember. It was so adopted by them as to make it 
 a national Sabbath as much as the Sabbath of the Egyptians 
 was national. It was a sign between God and the children of 
 Israel, and was not common to all nations. 
 
 Some persons go to a great extreme, and claim that the 
 Jewish Sabbath is still binding upon Christians; yet they are 
 far from observing the Jewish Sabbath. Its penalties for vio- 
 lation were so peculiar that there are not many Sabbatarians 
 who would be alive if its penalties were now executed. Even 
 the preparation of food or the making of a fire was punished 
 by death. 
 
120 MACEOCOSMUS. 
 
 For the following reasons we conclude that the Jewish 
 Sabbath is not binding upon Christians: (1) It was a positive 
 institution so far as it was peculiar to Israel, and was fulfilled 
 with the Jewis'h law. All persons should understand the dif- 
 ference between moral and positive law. A moral law is one 
 in which we can see in the thing itself reasons why it should 
 be observed. It is right in itself. The moral law teaches that 
 man should have a day of rest and sanctify a portion of his 
 time to the service of God ; but it does not select any particular 
 day. It teaches that in all ages man must observe a Sabbath 
 day; but the day itself to be observed depends upon positive 
 law or example. Positive law is right because commanded, 
 and not because it is right in itself. The moral elements in 
 the Jewish Sabbath are of perpetual obligation, because moral- 
 ity can not be abolished ; but the Jewish Sabbath as a positive 
 institution has certainly been abrogated. (2) Paul, in Col. ii. 
 14-17, clearly teaches that the Jewish Sabbath has been abro- 
 gated. In fact, he includes in this Scripture all the typical and 
 ceremonial institutions of both the patriarchal and Jewish 
 ages. Circumcision belongs to both ages, and it is included as 
 well as the Sabbath. When the substance ca'me through Christ, 
 all the shadows disappeared. 
 
 SECTION III. THE LOBl/s DAY. 
 
 We have already shown that both nature and revelation 
 point to the duty of observing one day in seven as a day of 
 rest and worship. We have' also shown that the Jewish Sab- 
 bath has been abolished. Have we now the liberty to select any 
 day we please, or is there divine authority for observing one 
 specific day ? For the following reasons I believe that we have 
 divine authority for observing the first day of the week, which 
 is the Lord's Day. 
 
 1. The Christian Fathers teach that we should observe the 
 first day of the week. Barnabas, the companion of Paul, says : 
 "The eighth day is the beginning of another world ; and there- 
 fore with joy we celebrate the eighth day, on which Jesus rose 
 from the dead." Mosheim gives the following language from 
 
THE SUNDAY PEOBLEM. 121 
 
 Justin Martyr: "On the Lord's Day all Christians in the city 
 or country meet together, because that is the day of our Lord's 
 resurrection ; and then we read the apostles and prophets." He 
 also states that they attended to the Lord's Supper; that there 
 was preaching and a collection. No one can reasonably ques- 
 tion the fact that Justin Martyr meant by the Lord's Day the 
 first day of the week. In 1870, on the banks of the Minnesota 
 River, at St. Peter, Minn., I read Eusebius for the first time, 
 and I was much impressed with his teaching on the subject. 
 He says: "From the beginning the Christians assembled on the 
 first day of the week, called by them the Lord's Day, to read 
 the Scriptures, to preach, and to celebrate the Lord's Supper." 
 
 2. The apostolic church observed the first day of the week. 
 Paul's directions to the churches of Galatia and Corinth are 
 plain on the subject. In I. Cor. xvi. 1, 2, we read as follows: 
 "Now concerning the collection which is for the saints, as I 
 ordered the churches of Galatia, so also do you. On the first 
 day of the week [hata mian Sabbaton~\ let each of you lay 
 something by itself, according as he may have prospered, put- 
 ting it into the treasury ; that there may be no collections when 
 I come." Paul actually calls the Lord's Day the first of a new 
 order of Sabbaths, showing plainly that in it is fulfilled the 
 ancient Sabbath. We learn from Acts xx. 6, 7, that Paul 
 waited seven days at Troas in order to meet with the disciples 
 on the first day of the week. The language reads thus: "And 
 we sailed away from Philippi after the days of unleavened 
 bread, and came unto them to Troas in five days, where we 
 abode seven days. And on the first day of the week, when the 
 disciples came together to break bread, Paul preached to them, 
 ready to depart on the morrow, and continued his speech until 
 midnight." 
 
 3. It was on the Lord's Day that the Church of Christ took 
 its origin. Compare Acts ii. 1-4 with Lev. xxiii. 9-21, and you 
 will be convinced that the day of Pentecost came on the first 
 day of the week. It was on that clay that the apostles were 
 supernaturally qualified to preach the gospel to the nations; and 
 Simon Peter made it memorable by his wonderful discourse, 
 
122 MACKOCOSMUS. 
 
 which, resulted in the conversion of three thousand persons to 
 the Christian faith. Then the Church of God took its origin. 
 This alone is sufficient to give divine authority to the Lord's 
 Day. 
 
 4. It was on the first day that Christ met with his disciples 
 after his resurrection. This is evident from John xx. 19-29. 
 The disciples were assembled on the first day, and Jesus ap- 
 peared in the midst of them. Thomas was not present at the 
 first meeting ; so on the first day of the next week we find them 
 again assembled, Thomas with them, and Jesus appears in their 
 midst, and fully satisfies Thomas of his divinity by ocular 
 demonstration. This should satisfy every thoughtful person 
 that the Lord's Day is the true Sabbath ; and that no one is 
 under any obligation to keep the Jewish Sabbath. 
 
 5. It was on the first day of the week that Clirist rose from 
 the dead, and thus finished the work of a new creation. Under 
 the old covenant the seventh day was observed in commemora- 
 tion of the completion of God's work of creation ; so under the 
 new covenant we observe the Lord's Day in commemoration of 
 the resurrection of Christ, which completed the work of the 
 redemption. The resurrection is the last great fact of the gos- 
 pel, and it is proper that it should be thus commemorated. On 
 account of this fact, the first day of the week is called the 
 Lord's Day (Rev. i. 10). All Christians should remember that 
 it is the Lord's Day, and not the devil's day. They should be 
 very careful how they conduct themselves on this day. 
 
 SECTION IV. THE DESECRATION OF THE LORD^S DAY. 
 
 There are many who would be much offended if you were 
 to call them thieves and robbers, still it is a fact that they are 
 weekly stealing the time God has appointed for his worship, 
 and are robbing the Lord of his dues. The desecration of the 
 Sabbath was the ruin of the Jewish nation, and it may bo that 
 the desecration of the Lord's Day will be the ruin of our nation. 
 Not long since I visited a professed Christian family on Mon- 
 day, and saw cards in the parlor, which suggested to me that 
 they had been playing on the Lord's Day. I understand that 
 
THE SUNDAY PKOBLEM. 123 
 
 some professed Christians play progressive euchre on Sunday 
 night instead of going to church. This may partially account 
 for some of the city churches having such small audiences on 
 Sunday nights. It may be that the word "progressive" is ap- 
 propriate before the word "euchre," for by this game many pro- 
 fessed Christians progress rapidly in the direction of perdition. 
 How does it sound for a progressive euchre party to be an- 
 nounced at the home of a church deacon? His home, instead 
 of influencing the young in the direction of right, causes them 
 to progress in the direction of a gambling-den. 
 
 Dr. J. G. Holland claims that if a man wants to be con- 
 sidered respectable, he should dress himself and go to church 
 at least once on Sunday. This he claims a man should do for 
 his own improvement, even if he is not a Christian. This 
 should put to shame those professed Christians who spend the 
 Lord's Day in idleness, and neglect the assembling of them- 
 selves together. A man who does not worship God is in danger 
 of ruin even in this world, for he is sinning against his higher 
 nature; but the man or woman who claims to be a Christian 
 and desecrates the Lord's Day, is rapidly filling up his cup of 
 iniquity. What must be the spiritual condition of parents who 
 will let their children attend baseball games on the Lord's Day ? 
 I am fully convinced that Sunday desecration is one. of the 
 greatest evils connected with our modern civilization. 
 
 NOTES. 
 
 "J. Prof. Herrick Johnson, of Chicago, gave the following 
 reasons why the World's Fair should not be opened on Sunday : 
 (1) Opening the gates on Sunday would be contrary to our 
 World's Fair precedents. (2) It would be against the best- 
 usages and traditions of our national life. (3) It would be 
 against the consciences of ten million of church-members. (4) 
 It would be a national humiliation to substitute the national 
 European Sunday for our day of rest, (5) Sunday opening 
 would be a fearful menace to social order. (6) Sunday open- 
 ing would set a national precedent, justifying the thrusting 
 into Sunday of every kind of entertainment and every sort of 
 
124 MACKOCOSMUS. 
 
 traffic to hawk its wares. (7) Sunday opening would be taking 
 the downgrade for labor, while Europe is just now starting on 
 the upgrade. (8) It would be forcing Sunday labor on all em- 
 ployes of the fair and of the railroads. (9) Sunday opening 
 would be another link in the chain to bind labor over to toil 
 365 days in the year. (10) Sunday opening would be selling 
 the Lord's Day for a few pieces of silver. 
 
 2. There is a fearful tendency at the present time to spend 
 the Lord's Day in amusement. It is said that upon the Con- 
 tinent of Europe the Lord's Day appears more like our Fourth 
 of July than our Sunday. It is encouraging, however, to know 
 that there is now an upward tendency in Europe. In this coun- 
 try, the theater is making desperate efforts to invade our Sun- 
 day. I urge the following objections to all amusements on the 
 Lord's Day, whether the amusement be right or wrong: (1) It 
 is the day appointed by divine authority for worship, and not 
 a day for amusement. (2) It is robbing God of his dues not 
 to consecrate this day as he has directed. (3) It is sacrilegious 
 to spend the Lord's Day in amusement, (4) It violates the 
 law of the land, for the people usually engage in amusements 
 condemned by the law if they are disposed to desecrate Sunday. 
 (5) Amusements on Sunday tempt the people to violate the 
 requirements of the Lord. (6) Sunday amusements make a 
 nation ungodly. (7) God created man for a higher purpose 
 than simply to be amused. Some amusements are proper at 
 proper times, but none are proper on the Lord's Day. 
 
CHAPTER V. 
 
 The Problems of the City, 
 introduction. 
 
 The ministry of Jesus in this world was mostly spent in 
 cities. The Book of John is taken up in describing what he 
 did and taught at the great national feasts of Jerusalem. Cho- 
 razin, Capernaum, and the other cities of Judea and Samaria, 
 were the special fields of his labors. When the disciples were 
 sent to announce the approach of Jesus, they were sent into 
 those cities whither he himself would come; and when they 
 were warned of the persecutions with which they would meet, 
 they were told to flee from one city to another. When the great 
 commission was given to the apostles to preach the gospel to 
 all nations, they were told to commence at Jerusalem. We 
 learn from the Acts of the Apostles that the cities were the 
 places where the apostles spent most of their time. They 
 preached the gospel in Jerusalem, Samaria, Antioch, and in 
 the great cities of Asia Minor and Europe. It was so impor- 
 tant that the gospel be preached in Rome, the mistress of the 
 world, that the great apostle Paul was chained there two years, 
 that he might preach the gospel also in the great city. Dr. 
 Talmage says Paul went sight-seeing. Paul evidently enjoyed 
 seeing Rome with her wonders ; but he went there for a much 
 higher purpose than studying Roman art, The noblest letter 
 ever penned by man was an address by Paul to the church at 
 Rome. 
 
 In Antioch, the third city in the world at that time, tea 
 miles in circumference, Paul and Barnabas spent a whole year 
 and established a large church. It w T as there that the disciples 
 were first called Christians. The polluted Corinth early re- 
 ceived the gospel. The seven churches of Asia Minor, addressed 
 by Jesus in the Apocalypse, were established at an early date 
 by the apostles. Paul spent three years in Ephesus, which con- 
 tained the great temple of Diana, one of the seven wonders of 
 
 125 
 
126 MACKOCOSMUS. 
 
 the world. Even the literary Athens was entered by the great 
 apostle to the Gentiles, who stood where the great philosophers 
 and orators of Greece had stood, and there presented the gospel 
 to the opposing schools of philosophy. 
 
 The infidel who claims that the gospel first triumphed 
 among the ignorant and superstitious, is greatly mistaken., for 
 it early triumphed in the great centers of influence. The word 
 "pagan", is derived from a Latin word which denotes a village. 
 After Christianity had triumphed in the great centers of influ- 
 ence, paganism lingered in the villages. I will endeavor to give 
 a few reasons why the great cities were the first objects of 
 attack on the part of the apostles: 
 
 j. Great cities are the centers of wealth. Men with large 
 acquisitiveness naturally congregate in large cities in order to 
 make money rapidly. They soon gather immense fortunes. As 
 their wealth, increases, poverty on the part of others also in- 
 creases.. The gospel is greatly needed in large cities to coun- 
 teract these tendencies. Wealth, unsanctified by a pure relig- 
 ion, will ruin any people. The only thing that will ever fully 
 solve the problem in reference to labor and capital, is the relig- 
 ion of Christ. We can not question the fact that God has given 
 man the elements of wealth, but these can be greatly perverted. 
 Extreme wealth necessarily leads to extreme poverty. The 
 Bible condemns both ; and happy is the man or nation that finds 
 the golden mean between these extremes. The rich man of the 
 Bible is an example of the influence of great wealth upon the 
 individual ; and the Spanish nation is an example of the influ- 
 ence of great wealth upon the nation. The gold of Mexico and 
 Peru reduced Spain from the position of the first nation of 
 Europe to the position of a third-rate power. 
 
 2. The city is the center of fashion. There never wa,s a 
 tyrant whose commands were more imperious than are those 
 of fashion. Many persons live only to watch her nod ; and they 
 are more afraid of violating one of her rules than they are 
 afraid of violating a command of Christ. The city is the 
 home, temple, and the altar of fashion. There she has the 
 greatest number of votaries, and there are made her richest 
 
THE PROBLEMS OF THE CITY. 127 
 
 offerings. Without the influence of pure religion, fashion soon 
 becomes such a goddess in a great city that she completely cor- 
 rupts the people. 
 
 3. The city is the center of culture. The most powerful 
 minds of a nation gather in her cities. Questions of vast im- 
 portance are there discussed, and the best talent is demanded 
 in their discussion. The great movements that change the des- 
 tiny of nations usually take their origin in great cities. We 
 are glad that Brazil became a republic without the shedding 
 of blood. The movement which made her such took its origin 
 in her great metropolis ; and it was not difficult to induce the 
 provinces to accept the decision of her great city. The most 
 important publications, those which influence the whole coun- 
 try, are sent out from the cities. High culture is, of course, 
 necessary to a high civilization ; but intellectual culture alone 
 is not sufficient. The history of Greece fully establishes the 
 truth of this statement. The Christianity of the Bible is essen- 
 tial to the highest culture, and it is the only culture that will 
 save our nation from ruin. 
 
 4. The great cities control the destiny of a nation. Home 
 not only gave laws to the great empire of which she was the 
 capital, but she was, in many respects, the empire itself. When 
 the great city sank under the weight of her own sins, the empire 
 fell as if it had been struck with lightning. Paris is France, 
 and when Paris is Republican, then France is Republican; 
 when Paris is communistic, then France is communistic. Des- 
 potism in Paris makes despotism in France. Ko one can think 
 of England without thinking of London, its great metropolis. 
 The fact can not be questioned that no other spot on earth so 
 much needs the gospel as does the city. There may be other 
 spots where sweeter dews fall, and where brighter rainbows 
 hang, but there is no other spot where demoralization and death 
 travel with a greater celerity than in the city. 
 
 SECTION I. TEMPTATIONS OF THE CITY. 
 
 In the following ways the young are specially tempted in 
 the city: 
 
1 28 MACROCOSMUS. 
 
 (1) They are strongly tempted to waste their time. Life 
 in this world, even if we make the best of it, is exceedingly 
 brief. The great object of the present life is to prepare us to 
 enter upon the future state to the best possible advantage. In 
 order to do that, man must make the very best use of his time 
 while here. A great emperor of antiquity, when he had not 
 done good to some one during the day, would at night say: 
 "I have lost a day." Jesus taught the importance of working 
 during the day, as the night of death would come when man 
 could no longer work. The young, especially, in our cities-, are 
 giving much time to the reading of injurious literature. It is 
 not only a waste of time, but also a waste of character, for as 
 a man readeth so is he. The amusements of a city are also 
 temptations for young persons to waste their time and money. 
 If these amusements are not demoralizing, they would still dp 
 very injurious on account of the waste of time and money. We 
 do not question the fact that some amusements are wholesome, 
 and that man can be amused and instructed at the same time; 
 but it is still a fact that the multiplicity of amusements in 
 our cities are not only a waste of time, but positively injurious 
 to the character of the people. It is not. necessary to enumer- 
 ate the abominations so well known at these places of amuse- 
 nent. Many parents would be ready to weep tears of blood if 
 
 they knew what pitfalls are placed in the way of their children. 
 
 (2) Young persons in the city are greatly tempted to 
 throw off the parental restraint., and to ignore the Lord's Day. 
 One of the deepest sins in the heart of man is the desire to be 
 entirely independent. It caused Adam and Eve to desire to 
 be as gods. It leads to infidelity by causing man to throw off 
 the authority of his Maker. It is sad to think how the evil ten- 
 dencies in society, and especially in the cities, tend to break 
 the family tie. Many young men, and even some young women, 
 trample beneath their ruthless feet the authority of their 
 parents. It is said that Lord Byron did not properly respect 
 the authority of his mother ; but before his death his conscience 
 scourged him as with a scorpion lash for his misconduct. The 
 name of Benedict Arnold is consigned to eternal disgrace by 
 
THE PEOBLEMS OF THE CITY. 129 
 
 every writer of American history. He did not become a traitor 
 at a single leap ; but in his youth his hard-hearted guilt brought 
 a widowed mother to her grave. As we discuss Sunday dese- 
 cration in another chapter, it is not necessary to dwell upon it 
 at this time. It is, however, one of the greatest evils of the 
 age in our great cities. 
 
 (3) The young men in the city are especially tempted to 
 sinful pleasures. It requires constant novelty to keep up the 
 excitement incidental to city life. One pleasure is resorted to 
 until it becomes tame, and it then gives way to another. Drink- 
 ing and gambling are special temptations that come to young 
 men in the city. Drunkenness is apt to precede almost every 
 other vice or crime. You seldom find a gambler who is not 
 also a drunkard. A desire to get money without earning it 
 is a special cause of gambling. All cities generally afford 
 ample means for all who want to engage in this degrading vice. 
 
 There are special temptations which come to the business 
 man in the city. 
 
 (1) The business man is in danger of banishing from his 
 mind all sacred things. His companions are, like himself, 
 trying to make money; and man is so constituted that he is 
 greatly affected by the feelings and pursuits of others. If he 
 makes a success of business, and spends part of his time in 
 recreation, he is frequently associated with those who have no 
 religion except the god of this world. When a man's attention 
 is called to almost everything else except religion, he is very apt 
 to forget the true interests of the soul. Man is a social being, 
 and when the business man has made plenty of money, if his 
 passions are not under proper religious restraint he is in great 
 danger of being ruined by the sinful pleasures of this world. 
 If th£ business man will consult his own best interests, he will 
 not even for one day neglect the Christianity of the Bible. 
 
 (2) The business man in the city is in great danger of hav- 
 ing his conscience blunted. There is much said about the juice 
 sense of honor among business men ; but this frequently means 
 nothing more than punctuality in meeting payments, and even 
 selfishness would require that much of a business man. To live 
 
130 
 
 MACROCOSMUS. 
 
 in all good conscience, even in business, requires more than 
 this. More frequently is a business man tempted to profess 
 that his goods are the best quality in the market, and the 
 cheapest, when neither is true. He claims to sell new goods 
 at cost to accommodate his customers, which a sensible man 
 knows he can not afford to do. What is greatly needed in 
 this age is conscience in business. The tide of misfortune 
 sometimes sets up against the best of business 'men. When it 
 is understood that they are men of principle, and have been 
 thoroughly conscientious in all their dealings, they find friends 
 ready and willing to help them turn back the tide of misfor- 
 tune. 
 
 There are special temptations which come to the Christians 
 in the city. 
 
 (1) Christians in the city are in great danger of underes- 
 timating the guilt of sin. It is a principle of human nature 
 that familiarity has a wonderful effect upon the feelings of men. 
 The first time the medical student enters the dissecting-room 
 his feelings revolt against his work; he is unable to eat, and 
 fearful images haunt him for days. But in a few months he 
 can attend to his duties in the hospital, and eat his dinner with 
 as keen an appetite as if he had been at some interesting place 
 of amusement. This illustrates the principle I wish to incul- 
 cate. A young Christian comes to the city, and he is shocked 
 at what he sees and hears. In a few months he embraces the 
 vices and follies that he was once so ready to condemn. I have 
 heard country brethren talk against the practices of city 
 churches ; and have known them to move to the city and become 
 ringleaders in the very things they once so bitterly opposed. 
 
 (2) Christians in the city are in great danger of being 
 swept away by worldly amusements. Almost every human 
 being loves excitement, and that is what worldly amusements 
 are designed to produce. Gamblers claim that there is nothing 
 else so exciting as the card-table. This is the reason why it 
 is so hard to reform a gambler. In the city, worldly amuse- 
 ments are always on hand, and they are so advertised as fre- 
 quently to deceive the very elect. Besides this, the most dan- 
 
THE PROBLEMS OP THE CITY. 131 
 
 gerous vices are licensed in cities, and this fact alone tends to 
 make the people look upon them with more favor. The owners 
 of these places of wicked amusements are constantly violating 
 the laws, and this tends to make the people lawless. The perils 
 of the city are almost innumerable. 
 
 SECTION II. MUNICIPAL MISRULE AND THE REMEDIES. 
 
 It is said that God made the country, but man made the 
 city; that things are natural in the country, while they are 
 artificial in the city. This is only partially true, for the very 
 constitution of man shows that God intended him to build cit- 
 ies. If the city was not all right in itself, we would not read 
 of the Xew Jerusalem, the city of God. 
 
 The city is like the ancient shield — while one side is silver, 
 the other side is of coarser metal. 
 
 CAUSES OF MUNICIPAL MISRULE. 
 
 1. The liquor traffic is one of the principal causes of munic- 
 ipal 'misrule. It constantly violates the law, and it is one of 
 the greatest educators in lawlessness. It is also a fact that 
 many of our cities are largely under the control of the liquor 
 traffic. The saloon element has become organized, and it is 
 thoroughly despotic and satanic. It has become a great polit- 
 ical instrument, and many politicians will yield to its demands 
 in order to obtain votes. It is an uncompromising enemy to 
 all free institutions, and will certainly ruin our country if it 
 is not put down by the iron heel of government. The methods 
 of the saloon are in harmony with the character of the institu- 
 tion. It does not hesitate to use dynamite when it will sub- 
 serve its purposes. The saloon element blew up a church in 
 Ohio, because a lecturer was denouncing the evils of the liquor 
 traffic. An editor was shot in Mississippi and the noble Had- 
 dock was killed in Iowa., because of their opposition to the 
 saloon interest. This ruinous traffic is rapidly converting, our 
 cities into Sodoms. 
 
 2. The rapid growth of cities. The tendencies of the peo- 
 ple to go to the city are observed by every student of history. 
 
182 MACROCOSMtTS. 
 
 Nineveh, Babylon and Rome are only illustrations of a ten- 
 dency to congestion of populations in large cities. The wicked- 
 ness of these cities had much to do with the overthrow of the 
 great kingdoms of which they were the capitals. We observe 
 the same tendency in modern times among all nations of the 
 world. The city problem, then, becomes one of the most im- 
 portant of problems. The growth of the city is so rapid and 
 the people so restless, that it is difficult to properly train them 
 in self-government. 
 
 3. The wicked class rapidly congregate in the city. In 
 the great seaports the vices of the world are concentrated ; and 
 in this age of railroads these vices are rapidly transmitted to 
 the inland towns and cities. While we quarantine against for- 
 eign diseases, we have no quarantine against foreign vices. Sin 
 grows rapidly; so the city soon becomes the center of prosti- 
 tution, gambling and all other forms of iniquity. 
 
 4. The foreign element in our cities is frequently very diffi- 
 cult to control. Many who land upon our shores, think that 
 liberty means license to vices of every character. They do not 
 feel the restraints of law that they felt in their own country. 
 They understand neither our language nor our institutions, and 
 easily become a prey to the most reckless demagogues. While 
 we welcome good people from all parts of the world, we cer- 
 tainly need protection from the pauper and vicious classes. 
 
 5. Our great cities are the centers of political corruption. 
 It is not surprising that Dr. Parkhurst has created such a 
 sensation in Xew York, for this great city is as wicked as was 
 Babylon in the days of Belshazzar. In some cities even the 
 police belong to the vicious classes, which is much like the 
 story of dogs selecting wolves to guard the sheep. It is said 
 that in one of our cities, at an important election, at least 
 twenty thousand good citizens failed to register, while the vilest 
 element in the city appeared in full force. The good citizens, 
 in reply to those who blamed them, claimed that the registra- 
 tion lists had for years been used by the wicked classes for 
 fraudulent purposes. The judges appointed to supervise a re- 
 cent city election have all been criminals. The primary elec- 
 
THE PROBLEMS OF THE CITY. 133 
 
 lions in many of our cities are frequently held in saloons; 
 and city governments are too often run in the interest of the 
 liquor traffic. 
 
 THE REMEDIES FOR MUNICIPAL MISRULE. 
 
 1. The abolition of the saloon is an important remedy. The 
 saloon has a close relationship to anarchy, and there can be no 
 proper respect for law where it has the control. It is a shock- 
 ing monster, and devours all who come in contact with it. It 
 fills the land with mourning, and the grave with drunkards. 
 When it pleads for personal liberty, it means liberty to destroy 
 the body and soul of man. If any monster deserves death for 
 his crimes, it is certainly the ruinous liquor tramc. Let all 
 good citizens do what they can to destroy the saloon, and its 
 destruction will largely solve the problem of city government. 
 
 2. A proper restriction of foreign immigration is an import- 
 ant element in the solution of the problem. It is a mistake 
 for vicious characters to be permitted to go from city to city, 
 much more from country to country. One city will quarantine 
 against the diseases of another, and would it not be well for it 
 to quarantine against the vices of another ? I am cosmopoli- 
 tan in my principles, and welcome true men and women from 
 all countries; but thieves and robbers and anarchists and such 
 should not be admitted into this free country. In some cases 
 foreign countries send their criminals to the United States. 
 It is said that the Danish Government some time ago par- 
 doned a notorious forger on condition that he would come: to 
 this country. The Canadians are vigorous in their protest 
 against the policy of receiving criminals from Europe ; and 
 the time has come for our Government to adopt a more rigor- 
 ous policy. It is true that we have some kind of investiga- 
 tion at Castle Garden, but it is largely a farce. Our Govern- 
 ment can not become in earnest on this question too soon. 
 
 3. There must be reform on the part of municipal authori- 
 ties, or the city will rapidly go to ruin. In fact, the whole 
 country must return from the Jacksonian spoils system to the 
 policy of Jefferson and Washington. Civil service reform is 
 
134 MACROCOSMUS. 
 
 certainly needed, and as population increases, our cities will be 
 ungovernable without it. Ponder well the following lines of 
 Lowell : 
 
 "The world turns mild. Democracy, they say, 
 Rounds the sharp knohs of character away. 
 The ten commandments had a meaning once, 
 Felt in their bones by least considerate men, 
 Because behind them public conscience stood, 
 And without wincing made their mandates good. 
 But now that statesmanship is just a way 
 To dodge the primal curse, and make it pay; 
 Since office means a kind of patent drill 
 To force an entrance to the nation's till; 
 And peculation something rather less 
 Risk than if you spelt it with an S; 
 Now that to steal by law is grown an art, 
 Whom rogues the sires, their milder sons call smart." 
 
 4. Illiteracy 'must be banished from our cities. Ignorance 
 is a sign of darkness; and corrupt political leaders make the 
 very best use of this darkness. If it were not for the igno- 
 rance of the people, they could not accomplish their selfish 
 schemes. Illiteracy is an enemy to all progress., and we should 
 rapidly banish it by pouring in the light of true civilization. 
 Our public schools, which are the best in the world, are doing 
 much towards solving our most difficult problems. As we will 
 discuss this subject in another chapter, it is not necessary to 
 say more just here. 
 
 5. The proper presentation of the gospel will do more to 
 counteract the evil tendencies of the city than anything else. 
 The success of Dr. Thomas Chalmers in the city of Edinburgh 
 is an illustration of this fact, Edinburgh, at that time, was 
 an extremely wicked city, and the crimes committed in it 
 shocked all Europe, Dr. Chalmers planted missions in the 
 very centers of wickedness; and there are yet in Edinburgh 
 self-supporting churches which grew out of those missions. 
 Christians are not half in earnest in this matter. They work 
 on Sunday, and the devil works all the week. A properly 
 united Christian effort would soon banish from our cities many 
 
THE PROBLEMS OF THE CITY. 135 
 
 of their vices and crimes. While General Booth's scheme is 
 to some extent Utopian, still it is worthy of attention, as it 
 applies many Christian principles to the solution of the city 
 problem. I am especially pleased with the Farm Colony idea, 
 and also with the plan of planting colonies over the sea. There 
 is plenty of room in this world for its inhabitants if they could 
 bo properly distributed. There is land enough for all ; and the 
 unemployed in our cities should be colonized where they could 
 cultivate the land. God intends all men to work, and it is the 
 duty of Christians to guide in the pathway of success those 
 who are not able to guide themselves. Goodnow's two interests 
 ing volumes, and Shaw's two equally interesting volumes, show 
 marvelous municipal reform in Europe during the past quar- 
 ter of a century. It is evident, also, that great progress is now 
 being made in America. Our great cities will be redeemed 
 by our Christian civilization. The cities of the world are now 
 better prepared for the missionary than ever before. Through 
 the cities the nations will yet be redeemed. 
 
CHAPTER VI. 
 
 The Problem of Education. 
 
 On the subject of education 'men have always been learning; 
 but they have not yet come to a full knowledge of the truth. 
 The antediluvians had their ideas on the subject, and some of 
 them made considerable progress in education. At an early 
 period the Egyptians became an educated people, and they ap- 
 pear to have had very correct ideas in reference to methods of 
 instruction. They had their exoteric and esoteric schools. In 
 the one they fitted men for the common duties of life; in the 
 other, for governmental and sacerdotal pursuits. 
 
 The moderns are surprised at the advancement which the 
 ancient Chinese made in education. Centuries before the 
 Christian era they had published books, and were an educated 
 people. They thoroughly tested a man's qualifications for 
 office before he could become a candidate. If he failed in his 
 examinations, he could hold no official position in China. Tt 
 would be well for this country to take at least one lesson from 
 China. That the Greeks had very correct methods of instruct- 
 ing, is shown in the fact that no other country has produced 
 such artists, such philosophers and such orators as were pro- 
 duced in ancient Greece. The Romans may have surpassed 
 them in jurisprudence, but in everything else they were far 
 inferior. 
 
 The public schools of this country have received so much 
 praise abroad that we have all become proud of our institu- 
 tions. One mistake, however, has been made in nearly all the 
 public as well as private schools of the country. The god of 
 ambition has received too much homage. The motto of the 
 schools has largely been that there is nothing impossible to 
 him who wills ; that where there is a will, there is a way. This 
 is frequently so taught as to make it a positive falsehood. All 
 the youths in the land may will to become Presidents of the 
 Union, and but few can possibly succeed. Every old bumpkin 
 
THE PROBLEM OF EDUCATION. 137 
 
 in the land who goes from schoolhouse to schoolhouse for the 
 purpose of making speeches, has something to say in favor of 
 the god of ambition. Longfellow's beautiful quatrain stanza 
 is upon almost every lip — 
 
 "Lives of great men all remind us, 
 We can make our lives sublime, 
 And, departing, leave behind us 
 Footprints on the sands of time." 
 
 • Let a young boy of this age go fifty years from this time 
 to the cemeteries, and see how many of those who have repeated 
 the stanza have left footprints on the sands of time. But few 
 who are now living will ever be thought of one hundred years 
 from this time, except by intimate family friends. 
 
 These erroneous views of education, which are constantly 
 being inculcated, are causing persons to> seek positions for which 
 they have no qualifications. Visit a State Legislature, and you 
 will understand me. Not one in ten of the whole number pos- 
 sesses the proper qualifications to make laws for the State> and 
 half of them never studied the Constitution. It is sad to think 
 of the number of doctors, lawyers and preachers who are a dis- 
 grace to their professions and a curse to the country. Men 
 must get rid of the idea that none need an education except 
 those who intend to adopt a profession. A farmer should have 
 as much use for science as a lawyer. Education qualifies a 
 man better for any duty in life. In fact, God gave man his 
 faculties to be developed, and if man neglects this important 
 duty, he fails to accomplish the great object of his mission. 
 
 SECTION I. THE SCIENCE OF EDUCATION. 
 
 Education is both a science and an art. As a science, it 
 treats of the laws pertaining to the development of the human 
 mind ; and as an art, it makes a practical application of these 
 laws. In education, as well as in other things, the theory and 
 the practice should harmonize. There should never be any 
 conflict between the science and art of education. 
 
 In treating of the science of education, it is necessary to be 
 exact in definition. Mr. Bain is a very eminent writer on this 
 
188 MACROCOSMUS. 
 
 subject, but he is too narrow in his views. He, like Mr. Huxley, 
 places too much stress on physical science, and neglects to a 
 very great extent moral and religious culture. Man is so con- 
 stituted that physical science will run away with him if moral 
 culture is neglected. It is like the fiery steed without the guid- 
 ance of a good rider. The best intellectual culture in the world 
 will not keep the student out of the bar-room, and from other 
 places that tend to complete demoralization. Take the great 
 universities, and many of their most intellectual students are 
 ruined by dissipation. It is an admitted fact that many of the 
 leading men of the nation, and some of the most influential 
 statesmen, are complete slaves to ruinous habits. What is their 
 great need? More intellectual culture? Some writers seem to 
 think so, but it is not true. Their great need is moral and 
 religious culture. They should have had more of this in col- 
 lege, and, possibly, they would not have gone astray. The 
 intellectual culture of the Greeks was not sufficient to save 
 them from deteriorating tendencies. They have been largely 
 the intellectual teachers of the world for more than two thou- 
 sand years, but their intellectual greatness could not save their 
 nation from ruin. 
 
 We do not consider any definition of education complete 
 which ignores the religious element in man's nature. This ele- 
 ment is just as natural, and as capable of scientific treatment, 
 as any other part of the constitution of man. What good sense 
 can there be in subjecting the lowest part of man's nature to 
 scientific treatment, and ignoring the very highest capacity of 
 his nature? It is the same as attaching more importance to 
 the horse than to the rider. This is, doubtless, done at horse- 
 races, but even there the success of the race largely depends 
 upon the careful training and skill of the rider. In life, noth- 
 ing can be accomplished with the horse without the skill of 
 man. In the progress of civilization, nothing can be truly ac- 
 complished without the guiding star of moral principle. 
 
 We are much pleased with the ideas of education presented 
 bv the founders of the Prussian national system. Thev include 
 
THE PROBLEM OF EDUCATION. 139 
 
 the cultivation of all the powers of the human soul. In true 
 education, there must be proper physical, intellectual and moral 
 development. There is such an intimate relation between the 
 mind and the body that a healthy body is necessary to a sound 
 mind. The mind also greatly influences the body ; so that they 
 should be educated together. There is certainly no conflict 
 between physiology and psychology. The intellect and the con- 
 science have such a reciprocal relation that neither can be per- 
 fectly healthy without the proper culture of the other. We 
 may, therefore, conclude that God intends man to be educated, 
 body, soul and spirit 
 
 While I emphasize the importance of a complete psychol- 
 ogy, I do not wish you to understand that I in any sense under- 
 estimate the importance of physiology. The art of education 
 requires good physical health, for the man with a weak body 
 is apt to have something weak in his thought. There was a 
 time when students were literally starved on the supposition 
 that they could study better on an empty stomach. It is doubt- 
 less true that a person can not study well, and digest a great 
 amount of food at the same time. A glutton never makes a 
 good student. But still, the body and the brain require food, 
 and the brain can not properly act without a sufficient amount 
 of good nourishment from the body. Much attention should be 
 given by educators to the selection of good, wholesome food for 
 students. Bodily health is at the foundation of all true educa- 
 tion, and physiology and hygiene should be studied at an early 
 period in the history of the student. 
 
 The human body has a great aggregate of organs — digestion, 
 respiration, muscles, senses, brain. The organs generally suffer 
 when fatigue overtakes them ; and when renovation sets in, the 
 organs are invigorated. Human beings are very differently 
 constituted as regards the different functions; for some are 
 specially strong in stomach, others in muscle, and still others 
 in brain. In all such cases the favored organs receive the 
 largest proportion of invigoration. "To him that hath, shall 
 be given." The organ that happens to be the most active at 
 
140 MACROCOSMUS. 
 
 the time receives more than its share; so that to exercise the 
 organs unequally is to nourish them unequally. 
 
 It is, then, very necessary, in order to increase the plastic 
 property of the mind, to nourish the brain. This is done when 
 the body is nourished, if there are no exorbitant demands made 
 on the part of other organs. If the digestion or muscles are 
 unduly drawn upon, the brain will not respond to the demands 
 made upon it. On the other hand, if the brain is too much 
 excited, it will receive more than its share, and the other func- 
 tions will suffer. 
 
 There is a wide difference between the intellectual and emo- 
 tional functions of the mind. Great emotional excitement is 
 hostile to the greatest intellectual achievement. The same can 
 be said of too much intellectual application — it has a tendency 
 to impair the emotions. Some of the presidents of our great 
 colleges are about as dry in a sermon or lecture as the most 
 stoical could demand. In religion, some persons are all emotion 
 and no intellect; and others are all intellect and no> emotion. 
 True religion, as well as true education, requires the proper 
 •medium. It has its emotional element, and also requires knowl- 
 edge as well as grace. We should never lose sight of the golden 
 mean. 
 
 The science of education requires a. thorough study of 
 human nature. Some think that this can not be done except 
 by constantly crowding among men. It is certainly important 
 to mingle with men ; but many do this, and do not get a knowl- 
 edge of human nature. They get a knowledge of business, but 
 do not study the very soul of man. To get at the very con- 
 science of the people requires deep study. Jonathan Edwards 
 possessed, much knowledge of human nature, yet he seldom 
 moved among men. He might have made a mistake in pur- 
 chasing a horse, but not in judging the principles of men's ac- 
 tions. Mr. Edwards, however, would have corrected some great 
 mistakes in his philosophy if he had mingled more with men. 
 Let us avoid extremes. All of us should study human nature 
 carefully, not to find fault with our fellows — for we can gener- 
 
THE PROBLEM OF EDUCATION. 141 
 
 ally find some good in men — but we should study to improve 
 ourselves., and advance the interest of others.. Let us do good. 
 
 SECTION II. IMPORTANT FACTS IN THE HISTORY OF EDUCATION. 
 
 So far as possible, we like to study all subjects according to 
 the inductive method. In this section, we wish to present some 
 important facts in the history of education, so that the reader 
 may be able to draw wise conclusions for himself. This is 
 really the only safe way to reach the solution of any problem. 
 
 Education took its origin in the early history of the race ; 
 for Adam and Eve are the only examples we have of persons 
 placed in this world full grown at the beginning. They so 
 poorly conducted themselves that God saw proper to have their 
 children educated. 
 
 In the education of mankind the instincts were, of course, 
 first developed. The body had to be protected from atmospheric 
 changes, so clothing had to be provided. The skins of wild 
 beasts seemed necessary for this purpose. It was necessary next 
 to provide shelter from the scorching sun and soaking rains. 
 For this purpose, booths were made from branches of trees, and 
 huts from their trunks. For the convenience of the shepherd 
 and herdsman the tent was next invented. The next in order 
 would naturally be the domestication of some of the animals, 
 and means of protecting them from beasts of prey ; and for this 
 protective purpose, weapons were made of iron or copper even 
 before the Noaehian Deluge. 
 
 In the seventh generation from Adam the intellectual taste 
 began to be cultivated, for we learn that the love of music led 
 Jubal to invent the lyre and Pandean pipe. The Hebrew writ- 
 ers do not give us much information concerning the further 
 progress of the antediluvians in the arts and sciences ; but we 
 learn that they had some ideas of architecture, and some knowl- 
 edge of the use of tools, for the construction of the ark would 
 imply this. The language of the original also implies that there 
 was means of transmitting light to the interior of this great 
 structure. The word translated "windows" conveys the ideas of 
 brilliancy and transparency. This was probably some membra- 
 
142 MACEOCOSMUS. 
 
 nous substances, or possibly mica, but its use indicated consider- 
 able progress from the savage state. We have reason to believe 
 that the descendants of Seth had made somewhat rapid progress 
 in religious culture even in antediluvian times. 
 
 The distinction made between the sacrifices of Cain and 
 Abel is an evidence in itself of extended religious knowledge'. 
 The lamb that was offered indicated a knowledge of its typical 
 character, and faith in the Lamb of God which it represented. 
 The high religious character of Enoch is an example for all 
 ages. He was a man who walked with God, and his fidelity 
 caused Jehovah to bestow upon him an exceptional favor. 
 
 The gigantic crimes which led to the Deluge do not imply 
 a want of intellectual culture, for analogy teaches us that some 
 of the most intellectual nations have been the most wicked. We 
 believe it to be a fact that high intellectual attainments, when 
 unrestrained by religion, are productive of infidelity and crime. 
 Many of the 'most intellectual students of Eastern universities 
 delight in boasting of their skepticism, and even in some cases 
 of their loose moral principles. They seem to think that these 
 things elevate them above the rest of mankind. 
 
 We now pass to education in post-diluvian times, concerning 
 which we have more denite information than we have of ante- 
 diluvian education. At first the descendants of Noah settled 
 on the fertile plains between the Tigris and Euphrates ; but in 
 the course of a few centuries sent forth colonies to Egypt, Ethi- 
 opia, China and India. Some of these, in a short time, went 
 far beyond their ancestors in intellectual development. 
 
 One of the earliest, if not the first, of the nations was the 
 Egyptian kingdom. Her monuments clearly teach that at a 
 very early period she reached quite a high civilization. Egypt 
 has always been cursed with divisions of caste, and the lines of 
 demarcation are so great that the lowest caste is reduced to the 
 'most abject slavery. Among the ancient Egyptians there were 
 three privileged classes ; viz. : priests, warriors and professional 
 men. The priests really controlled the nation, although the 
 monarch was selected from the warrior class. Education was 
 mostly bestowed upon these three classes. They had two courses 
 
THE PROBLEM OF EDUCATION. 143 
 
 of study, on© called exoteric and the other esoteric. The esoteric 
 course was for the highest class, and pertained to the sacred 
 writings of the nation. "We learn from the monuments that the 
 Egyptians were proficient in arithmetic, geometry and astron- 
 omy. They also gave much attention to architecture., sculpture 
 and painting. Their artistic achievements were wonderful, hut 
 their art perished with the despotism that gave it birth. The 
 Egyptians in their early history took a good deal of interest in 
 the education of their women. This had much to do with the 
 high civilization to which the ancient Egyptians attained. 
 
 The Chinese were among the early pioneers of education. 
 The exact period when this nation emerged from barbarism, if 
 indeed it was ever barbarian, is uncertain, as its early history 
 is very much involved in mystery. It was not, however, much 
 behind the Egyptian nation. The most renowned sage «mong 
 the Chinese was Confucius. In fact, he was one of the greatest 
 men of the past. He so impressed his personality upon his na- 
 tion that he is yet regarded as their great teacher. He did not, 
 however, claim to have originated the doctrines which he 
 taught ; but insisted that his mission was to revive the teaching 
 of the ancient sages, which had fallen into- desuetude. The 
 course of instruction in China is very thorough, and Chinese 
 students have to pass very rigid examinations. If one is found 
 cheating, he is disgraced forever. The Chinese might teach 
 even American universities a lesson along this line. No one 
 without passing the requisite examinations can hold official posi- 
 tion in China. One cause of the stability of the Chinese Gov- 
 ernment is the fact that it is based upon education. There is 
 no other nation which equals China in this respect except Prus- 
 sia. The Chinese make good students. A few years ago I saw 
 two Chinamen in the Senior Class at Yale, and President Por- 
 ter claimed that they were among his best students. 
 
 Our information is scanty concerning education among the 
 ancient Babylonians and Assyrians. Some information, how- 
 ever, is derived from the explorations of Rawlinson, Layard 
 and others. Erom the Book of Daniel we learn that there ex- 
 isted a class of wise men called Chaldeans; and from other 
 
144 MACROCOSMTJS. 
 
 sources we understand that they were proficient in chemistry, 
 astrology and other mystic arts. They were always trying to 
 pry into the future, and the prophetical reputation of the He- 
 brews is evidently the reason why Daniel and his companions 
 were educated in all the learning of the Chalde>ans. The re- 
 mains which explorers have found in Nineveh and Babylon 
 testify to the fact that they had attained to a high degree of 
 civilization seven or eight centuries after the Flood. They had 
 palaces and temples covered with inscriptions in cuneiform 
 characters. Mr. Loftus discovered bank notes in the form of 
 clay tablets. They had a complex mode of numeration, reck- 
 oning by tens and by sixties, and their skill in sculpture, archi- 
 tecture and horticulture has greatly astonished the modern 
 world. 
 
 The Persians were an intellectual people, when they con- 
 quered Babylon ; but they also appropriated Babylonian knowl- 
 edge, and became a renowned people. Zoroaster was their great- 
 teacher. He belonged to the sect of Magi, which retained only 
 the use of fire as the symbol of their deity. They were more in 
 sympathy with the Jews than was any other nation, and Cyrus, 
 the Persian, gave orders for the restoration of the Jews to their 
 native land. Xenophon gives us a very interesting picture of 
 Persian education during the youth of Cyrus. The population 
 was divided into four orders according to age: (1) The boys 
 under seventeen; (2) the youths from seventeen to twenty- 
 seven; (3) mature men from twenty-seven to fifty-two; (4) old 
 men "more than fifty-two years of age. Their system of educa- 
 tion included a noble and courageous character, and ingratitude 
 was regarded as the basest of crimes. The Persians, however, 
 utterly neglected female education, and the wife was the slave 
 of her husband. Every morning she had to kneel at his feet and 
 ask nine times the following question : "What do you wish that 
 I should do?" With such utter neglect of woman's education, 
 it is not surprising that the Persian system was incapable of 
 saving a nation from deterioration and ruin. 
 
 Apart from the question of inspiration, the Hebrews pro- 
 duced the greatest literature of ancient times. The beauty and 
 
THE PROBLEM OF EDUCATION". 145 
 
 grandeur of the first chapter of Genesis, of the Psalms, of the 
 Book of Job, and of the prophetic books, far surpass those' of 
 any other literature of antiquity. Solomon, who was educated 
 entirely in his own country, was the wisest of men, and he mani- 
 fested a knowledge of science and art far in advance of that 
 possessed by adjacent nations. We learn from I. Kings iv. 33, 
 that "he spake of trees from the cedar-tree that is in Lebanon 
 even to the hyssop that springeth out of the wall ; he spake also 
 of beasts, and of fowls, and of creeping things, and of fishes." 
 Every young man among the Hebrews had to be taught a trade 
 or some other honest occupation. That would not be a bad law 
 in this country. Woman among the Hebrews was better edu- 
 cated, and occupied a much higher social position, than she did 
 among the surrounding nations. 
 
 We now call attention to the educational system of the peo- 
 ple whose influence has been felt by all intellectual persons for 
 twenty-five centuries. Greece has doubtless exerted more influ- 
 ence since her decadence than she did when she was the first 
 nation of the world in arms as well as intellectual culture. The 
 heroic age of the Greeks is represented by the great Homer. He 
 stands at the head of Epic poets, and is considered the greatest 
 genius that has ever lived. The second period of Greek edu- 
 cation is represented by Lycurgus, Solon and Pythagoras, and 
 embraces more than two hundred and fifty years ; viz. : from 776 
 B. C. to 520 B. C. Lycurgus and Solon were eminent law- 
 givers, and Pythagoras was one of the greatest philosophers! of 
 ancent times. Although Solon and Lycurgus have been noted 
 as lawgivers, they sanctioned many things positively immoral 
 and cruel. One central idea of their system was that the child 
 did not belong to the parents, but to the state. Hence, officers 
 of the state inspected it at birth, and, if it was sickly, it was 
 not permitted to live. They did not understand the proper 
 relationship of the state to the family. 
 
 The man who merits the name of greatest educator among 
 the Greeks was the philosopher Socrates. We have yet a method 
 of instruction called the Socratic method. Socrates was not a 
 writer, and his philosophy can only be understood by a careful 
 
146 MACEOCOSMUS. 
 
 study of tne writings of his great pupil, Plato. Even then, it 
 is sometimes difficult to tell how much is Socratic and hew 
 much Platonic. Aristotle was the disciple of Plato, and the 
 greatest naturalist of ancient times. He was the preceptor of 
 Alexander the Great, and Alexander always entertained the 
 highest regard for his distinguished teacher. 
 
 In Greek education we find the following facts prominent : 
 
 (1) Education was strictly considered an affair of the state; 
 
 (2) it was chiefly designed to prepare men for soldiers; (3) 
 all women, except courtesans, were left uneducated; (4) moral 
 culture was almost entirely neglected; (5) there was no educa- 
 tion for the poor. Tt is not difficult to see why even the greatest 
 intellectual nation could not stand, when women and the masses 
 were left uneducated and moral culture largely neglected. 
 
 The Romans do not appear to have entertained the idea that 
 it was the duty of the state to educate its citizens. In the early 
 history of Pome, education was almost entirely domestic, and 
 the intellectual element was extremely scanty. The father pos- 
 sessed absolute authority over the family, even to the taking of 
 life. It is said that sons would sometimes become slaves to 
 escape the tyranny of their fathers. While the father had to 
 be regarded with great respect, it was seldom that sons had 
 that affection for their fathers that is manifested by sons in 
 modern times. 
 
 The Latin word pietas, which expresses the reverence of the 
 child for its parents, does not imply very much love. The Re- 
 mans did not neglect physical training, and moral culture was 
 carried to a higher degree of perfection by them than by any 
 other ancient nation except the Hebrews. Physical and moral 
 culture was at the foundation of Pome's greatness. While 
 Pome by her arms conquered Greece, Greek literature intellec- 
 tually conquered Pome. The vanquished became the teachers 
 of the conquerors. Pefore this the Romans had delighted more 
 in blood and less in beauty ; more in facts and less in specula- 
 tion; more in the real and less in the ideal. It was not until 
 the hard and coarse Roman character was modified by the 
 wealth and luxury of the conquered provinces that the Roman 
 
THE PROBLEM OF EDUCATION". 147 
 
 took kindly to the aesthetic culture of the Greeks, They then 
 became the imitators of Greek culture. Nearly all the great 
 literary men of Rome were educated in Greece. Cicero-, Virgil 
 and Horace received each a Greek education, and manifest, per- 
 haps unconsciously, their indebtedness to Grecian scholars. It 
 must, however, be admitted that the Eomans, in some respects, 
 surpassed all others in architecture. Their buildings were won- 
 derful for solidity, grace and durability. The Romans were 
 also the lawyers of the ancient world, and doubtless surpassed 
 all others in jurisprudence. The later Roman poets differ from 
 the Greeks in the unblushing license and obscenity of their lan- 
 guage, which would have rendered their writings highly offen- 
 sive to the aesthetic taste of the Greeks. 
 
 We have considered the influence of some of the great lights 
 of antiquity upon education. But none of these produced even 
 a one-hundredth part of the change in the controlling motives 
 of men and nations which was the result of the teachings of the 
 founder of Christianity. There were radical differences in the 
 character of their instruction and that of Christ, They dealt 
 only with the words and outward conduct of their disciples ; he, 
 with the thoughts and intents of the heart. They recommended 
 virtue from the consideration of policy ; he, as the natural mani- 
 festation of a heart filled with love to God and our fellow-men. 
 They withheld instruction from the poor and lowly ; he recog- 
 nized it as the birthright of every son and daughter of Adam. 
 They, for the most part, excluded women from education and 
 that social position which she was by the Creator designed to 
 adorn ; Christ honored woman in all the relations of life, and 
 opened wide the door of instruction to her. The great teachers 
 of antiquity made no provisions for the poor, the suffering and 
 the enslaved ; Christ regarded the comfort and relief of these 
 as a special part of his mission. With principles so far superior 
 to those of all other teachers, it is not surprising that the results 
 of the predominance of Christianity should have been such as 
 to revolutionize all former systems of education. Nothing but 
 the willfulness, ignorance and perversity of human nature has 
 prevented the complete development of Christian principles. 
 
148 MACEOCOSMUS. 
 
 Jesus spent three years and a half teaching men. He traveled 
 over Judea and Galilee and taught the people in parables, taken 
 either from nature or from the customs of the Jews. No one 
 else ever succeeded in teaching in parables as did Jesus. It is 
 true that the parabolic style was known in his day ; but he alone 
 carried it to perfection. 
 
 The apostles of Christ taught the precepts of their Master. 
 Socrates wrote nothing, but his instructions are preserved by 
 his pupil Plato; Jesus did not write even his own precepts, but 
 left them to be transcribed by his disciples under the influence 
 of the Holy Spirit. The disciples taught the duty of parents 
 to educate their children. Timothy was brought up in the way 
 in which he should go, and when he reached maturity he did 
 not depart from it. Education and the Christian religion should 
 never be separated. The great truths of the Bible should be 
 taught in our schoolrooms. All denominational peculiarities 
 should, of course, be excluded, but the grand principles of the 
 Bible, which are at the foundation of the highest morality, 
 should be carefuly impressed upon the minds of the young. No 
 one can oppose the reading of the Bible in our public schools 
 who is not an ignoramus in either the science of education or 
 the principles of Christianity. When Constantino made Chris^ 
 tianity the religion of the Roman Empire, there was a great 
 impetus given to the cause of education. Schools sprang up in 
 all parts of the empire, and there was a greater attendance upon 
 the schools already established. When the empire was divided, 
 the western empire suffered -greatly from the incursions of the 
 northern barbarians. The monstrous Goth and the fierce Huu 
 finally intruded themselves into Rome itself. It is hardly nec- 
 essary to state that these savage barbarians greatly impeded the 
 progress of education. 
 
 The eastern empire was much more fortunate than the 
 western. The sciences and arts were cultivated in the eastern 
 provinces- long after barbarianism had overspread the western 
 provinces. Greek culture held its sway with a wonderful te- 
 nacity upon the eastern mind, and it upheld the decaying By- 
 zantine Empire for centuries. It kept the lamp of learning 
 
THE PROBLEM OF EDUCATION. 149 
 
 continually burning during those ages which were so dark in 
 western Europe 
 
 The transition from the Dark Ages to modern culture was 
 brought about by certain important events: (1) The spirit of 
 chivalry which elevated women was greatly beneficial to the 
 cause of education. The higher the position which woman 
 socially occupies, the greater will be the interest the people will 
 take in intellectual culture. (2) The Crusades brought the 
 western mind in contact with eastern culture, which greatly 
 promoted intellectual development in Europe. There was a re- 
 vival in classic literature; and the Greek and Roman classics 
 were studied in the schools of Italy and Prance. (3) The in- 
 vention of printing and the mariners compass could not fail to 
 advance the already strong intellectual tendency. (4) The dis- 
 covery of America continued to expand the human mind, and 
 it introduced into Europe the learning of Peru and Mexico. 
 (5) The Lutheran Reformation has, doubtless, done as much in 
 advancing the cause of education as any other event in modern 
 times. (6) The inductive method of Lord Bacon superseded 
 the dogmatic method of the schoolmen, and it has resulted in 
 some of the most important inventions of modern times. 
 
 Germany and England are now the nations of Europe which 
 take the lead in intellectual progress. Italy and France have 
 accomplished much in the past, but their educational systems 
 are too exclusive in character to compare with those of the de- 
 termined Englishman and persistent German. The man who 
 has exerted more influence over education than any other man 
 for more than a century is J. H. Pestalozzi. The Prussian 
 system is built upon his method. He insisted that education 
 should be according to nature ; that it was the duty of the teacher 
 to excite the student to self-activity, and render him only a 
 limited degree of assistance ; that progress should be gradual 
 and uninterrupted ; that all the faculties of the mind should be 
 developed in harmony. This system has been very successful 
 in the Prussian schools, and it is carefully followed in the Ger- 
 man universities. These universities do not use text-books as 
 used in this country, but, by lecturing, the professors try to 
 
150 MACROCOSMUS. 
 
 stimulate the students to investigate for themselves. The Pes- 
 talozzian method has been somewhat modified in England, but 
 it has in that country wielded a very great influence. While 
 church divisions have much interfered with primary education 
 in England, the English universities are unsurpassed by any in 
 the world. While Oxford and Cambridge have in the past given 
 too exclusive attention to classical studies, and the University- 
 of London has made the same mistake in reference' to scientific 
 study, these universities, as now reformed, ex-President White> 
 of Cornell University, believes will surpass even the German 
 universities. 
 
 Our Puritan forefathers were among the best educated men 
 in England, so they came to this country well prepared in mind 
 as in body to be the forerunners of a great nation. Even in the 
 seventeenth century, the Massachusetts colony had compulsory 
 education. Every settlement with fifty inhabitants had to have 
 its school, and the children were required to attend it. Every 
 village with one hundred inhabitants was required to have its 
 grammar school, where Greek and Latin were taught. The dis- 
 cipline of these schools was very severe, possibly too much so, 
 but it must be admitted that it was better than the lax discipline 
 found a,t the present time in too many schools. The moral part 
 of the children's education was not neglected, and those guilty 
 of profanity did not have to be corrected by the teacher more 
 than once. 
 
 In 1636 the colony of Massachusetts appropriated one thou- 
 sand dollars for the founding of a college, to which John Har- 
 vard added two thousand, and it was called for him, Harvard 
 College. Thus there was established within eighteen years after 
 the first settlers landed upon Plymouth Eock a college, whose 
 reputation has increased from that day to this. These early 
 settlers took so much interest in education that those who were 
 able to do no more, contributed one peck of corn a year for the 
 support of Harvard College. 
 
 The colony of Connecticut, though impoverished by repeated 
 Indian wars, considered that the interest of education and relig- 
 ion required the founding of another college. Thus Yale Col- 
 
THE PROBLEM OF EDUCATION. 151 
 
 lege was founded at Nlew Haven, and one hundred and fifty 
 dollars was given it per annum out of the colonial treasury. 
 Yale yet stands nest to Harvard as one of the greatest colleges 
 in America. 
 
 The other English colonies did not make that progress in 
 education that was made by the New England colonies. A 
 Latin school ivas opened in the city of New York in 1687 under 
 the sanction of the English Government ; but there was no pro- 
 vision made by the colonial government for education until the 
 early part of the eighteenth century. A grammar school was 
 established in New York in 1701, and the Legislature appro- 
 priated one hundred and fifty dollars per annum for its sup- 
 port for a limited time. During the seventeenth century the 
 colonies of Virginia, Pennsylvania, and the Carolinas did but 
 little for the cause of education. A few schools were estab- 
 lished for the children of the wealthier planters, but no system 
 of general education was thus far provided. 
 
 While Mexico and South American states are far behind 
 in education, Canada and the United States well keep pace with 
 the most enlightened nations of Europe. The schools of Can- 
 ada are good, even from the common school to the university. 
 McGill University, at Montreal, will compare favorably with 
 European colleges. In 1879 I had the privilege of visiting 
 McGill University. I was surprised at the educational advan- 
 tages that institution affords. Dr. Dawson, then its principal, 
 was one of the most distinguished scientists in the world. The 
 public school system in the United States is evidently the best 
 in the world; and our universities in a few years will doubt- 
 less afford nearly all the advantages found in the great German 
 and English universities. 
 
 In concluding this chapter, I wish to emphasize the follow- 
 ing facts : 
 
 1. The science and history of education clearly teach that 
 the family, the church and the state have each its part in ad- 
 vancing the highest and truest culture. When any one of these 
 is excluded, there has always been deficiency either in the gen- 
 eral application of the system, or in not completely developing 
 
152 MACROCOSMUS. 
 
 all the faculties of the human mind. Let no one, then, be a 
 dogmatist for either church or state, for each has its proper mis- 
 sion. The family, the church and the state should work in har- 
 mony in this great cause, and some of the most difficult prob- 
 lems of the age can be easily solved. 
 
 2. In the past, education has been considered too much a 
 crowding process. The more studies the student took, the bet- 
 ter it was thought. This is a mistake, for education is a 
 drawing-out process. In fact, it is translated from a Latin 
 word, which means to draw out. The true object of education 
 is the development of all man's faculties and powers. The 
 brightest display of infinite mind was manifested in the creation 
 of the human mind. Man was placed in this world to be edu- 
 cated not only for time, but also for eternity. True education 
 is at the foundation of the solution of all great problems. 
 
 3. Some writers seem to think that the Jesuits will greatly 
 endanger the future of our public schools. It is certainly true 
 that the Jesuits have been very naughty in the past, and have 
 even been expelled from Catholic countries. But I do not 
 think that they will ever seriously imperil our public schools. 
 Times have changed and the Catholic Church would not now 
 do what she once did. Whatever be the designs of the Jesuits, 
 they will find our public schools too powerful for them. I hope, 
 however, that their influence will go towards forcing our school 
 authorities to give more attention to moral and religious instruc- 
 tion. The Bible should not only be read in our public 
 schools, but a text-book embodying the grand moral and spirit- 
 ual truths of the Bible should be taught in every school. Is not 
 sacred history as important as profane ? There can be no rea- 
 sonable excuse for excluding it from our public schools. 
 
 Says one: "It would be sectarian to teach the Bible in the 
 public schools." This is on the supposition that the Bible is 
 a sectarian book, which is not true. If the Bible is sectarian, 
 our civilization is sectarian, for it is builded upon an open Bi- 
 ble. The Continental Congress appointed a Thanksgiving Day, 
 and from the days of Washington to the present time the Chris- 
 tian character of our institutions has been recognized. The sec- 
 
THE PROBLEM OF EDUCATION. 153 
 
 ularist theory is against the history of our country. The chap- 
 lains in the army, and the oath administered in courts of just- 
 ice, all clearly show the Christian character of American civili- 
 zation. In fact, even a political convention can not well be 
 called without a minister to open with prayer. The reading of 
 the Bible in our schools is certainly in harmony with the char- 
 acter of our institutions, and its exclusion is against the funda- 
 mental principles of our civilization. Even Professor Huxley, 
 whom the secularist delights to honor, favors the proper use of 
 the Bible in the schools; and he further claims that where the 
 intellectual side of the child's nature is alone developed, it is 
 just as likely to produce a crop of scoundrels as anything else. 
 
CHAPTEK VII. 
 
 Problems of the Home, 
 introduction. 
 
 The word "home" has only four leters; but like the words 
 "faith/' "hope" and "love," it is one of the most expressive 
 words in the English language. The word "home" touches 
 every chord of the human heart with its celestial ringers. The 
 most tender and endearing relations are linked with the word 
 "home." Even when we are far away from home, the very 
 thought of the enchanting word opens up in our nature the 
 richest thought and feeling. 
 
 With the word "home" is inseparably connected the scenes 
 of childhood. The father's protection and the mother's love 
 throw about home a heavenly halo which is not forgotten by 
 even one who has wandered far away from home. As soon as 
 the prodigal son came to himself he thought of his home, and 
 resolved to return to his father's house. It is said that the 
 greatest of Prussian generals wept like a child when he returned 
 to his old homestead. When old associations vividly placed 
 before his mind the representation of father and mother at 
 home, the leader upon many bloody fields lifted up his voice 
 and wept. He wanted an old man who had known him in 
 childhood to call him by the name by which he was called at 
 the village school. 
 
 The beautiful and tender associations that cluster about the 
 word "home" are scarcely to be compared to anything else. 
 Even wealth and honor compared with it are cold and heartless 
 terms. When the old man thinks of home he feels young 
 again. When the honest man of toil is worn out he finds rest 
 at home. The care-worn missionary finds rest at home, peace 
 of mind, and refreshment of spirit that he can not find among 
 strangers. 
 
 The home is the true source of civilization ; and that nation 
 which does not properly regard the sanctity of home, is pre- 
 
 154 
 
PROBLEMS OF THE HOME. 155 
 
 pared for barbarism. The palmy days of Rome were wben the 
 highest estimate was placed upon the influence of home, and 
 woman occupied her true position in society. Our civilization 
 is safe so long as the homes of the land are reaching for the 
 highest Christian culture. 
 
 There is both earthly and heavenly music in the word 
 "home." There is sweet music in the memory of early home. 
 The songs of another heard in early childhood are long remem- 
 bered. Faith and hope introduce us to the music of the celes- 
 tial city. It is sweet to think of our heavenly home, sweet home. 
 
 "Sweet home! 
 The resort of love and joy, 
 Where the purest affections 
 
 Find employ; 
 And where perfected humanity 
 Will finally rest, 
 In the glorious land 
 Which God has blest." 
 
 SECTION" I. LESSORS OF THE HOME. 
 
 !Many men owe their success in life to the influence of a 
 Christian mother. There is nothing more beautiful than a de- 
 voted, religious mother at home. It is very important for 
 children to acquire good moral habits in early life, and these 
 can be best taught by the watchful training of a pious mother. 
 Children are great imitators, and they imitate those whom they 
 love most. Parental example, therefore, becomes of all things 
 the most important in the bringing up of children. If the 
 mother tells the child that she will give it the moon for a play- 
 thing, it believes her. If she shows it the face of a man and 
 dog in the moon, it imagines it can see them ; and in after life 
 it is very difficult for the person to ever fully banish that idea. 
 Parents should always tell their children the truth, and care- 
 fully guard against making false impressions that may be last- 
 ing. There is much truth in the poetic statement about the 
 inclining tree towards the once bent twig. The mothers of the 
 land can do much towards solving the greatest problems of the 
 
156 MACEOCOSMUS. 
 
 The love of a true mother for her child is indeed beautiful. 
 It is always pleasant for a person when far away from the 
 scenes of childhood to think of the love and care of 'mother. 
 Others may forsake the' wanderer, but mother, never. We are 
 safe in stating that no other influence in childhood is so great 
 as that of mother. Cuvier, Guizot and Cousin were associates 
 in boyhood. It is said that Madame Cuvier was very pious, 
 and she made a lasting impression upon the minds of the 
 boys. They all became great and good men. Cuvier was the 
 greatest of scientists, Guizot a great historian, and Cousin one 
 of the greatest of modern philosophers. The mother's love 
 for her child is a beautiful illustration of the love of Christ 
 for us. 
 
 Christ is the Head of the church, even as the husband is 
 the head of the wife. As Christ loved the church and died for 
 it, so ought husbands to love their wives even better than them- 
 selves. The love of a wife is generally stronger than that of the 
 husband, but the love of Christ for his bride is amazing, and 
 it should kindle a flame of celestial fire in the bosom of every 
 disciple of Christ. Nothing makes home happier than the per- 
 petual sunshine of a contented disposition on the part of hus- 
 band and wife. It makes a beautiful rainbow round about the 
 family roof. The love of many husbands for their wives is like 
 the love Alfidi had for his horse. He felt sad when the horse 
 w r as sick, but this did not prevent his fretting when the horse 
 would not go his way. It is said that red foxes, when 'mating, 
 stare upon each other with eyes wide open, and then lie down 
 side by side with eyes half closed, perfectly content. It is well 
 for lovers to keep their eyes wide open ; but when married they 
 should keep their eyes partly closed in charity for each other's 
 failings, and grow together in love and contentment. 
 
 The whipping-post has been established as a. sure cure for 
 wife-whipping in Nevada. We wish, also, that there was some 
 way of correcting the cruel words and unmanly tyranny of 
 some so-called Christian husbands towards their wives. We 
 have frequently been made sad at the unfeeling conduct of men 
 
PROBLEMS OF THE HOME. 157 
 
 of high standing in the church towards their families. It would 
 not do to say that they did not love their families, but their 
 conduct was exceedingly strange. It was doubtless largely due 
 to thoughtlessness. Tender and affectionate treatment on the 
 part of the members of a family will make home a paradise 
 more precious than the most elegant mansion. In some coun- 
 tries in the east the bridegroom and bride eat a quince together 
 to sweeten their breath. It would be well even in this country 
 for many to eat something to sweeten their temper through life. 
 We recommend to all the bread of life, and it will certainly 
 render happy all who properly appropriate it. 
 
 It is not propex to say that all tyranny is on the part of 
 man. Sometimes a really good husband is under the control of 
 a silly, selfish wife, and he dare not say that his soul is his own. 
 He listens to every whim ; and she destroys not only his happi- 
 ness, but also his power of doing good. She may be naturally 
 a very good woman, but have suffered herself to become so 
 whimsical that she is really good for nothing. In fact, it would 
 have been better for the world and her husband if she had 
 never been born. The tyranny which the home permits fashion 
 to impose upon it, is indeed fearful. The shoe-heels of fash- 
 ionable ladies are pegs on which they hobble and totter like Chi- 
 nese women. The trinkets and gew 7 gav T s frequently worn to 
 church are very unbecoming. Bangs may do very well for la- 
 dies of high foreheads, but they give some a monkey-like 
 appearance, which Mr. Darwin claimed to be characteristic of 
 our remote ancestors. It is well that bangs have gone out of 
 fashion. The tyranny of society causes some homes to give 
 intoxicating wines to young men who have inherited tendencies 
 to drink intoxicants. There is much harm frequently done at 
 fashionable parties in this way. I knew of a case where the 
 daughter of a wealthy church-member caused the preacher's 
 son to get drunk. Let us rise above the tyranny of society, and 
 be free men and women. 
 
 There can be no Scriptural home without piety and love 
 of God. Such homes are the true protection of society, and the 
 
158 MACROOOSMUS. 
 
 hope of the world. The great problems of the age can never 
 be solved without a full recognition of the divine character of 
 the family. Its laws are laid down in the Bible, and are der 
 signed for perpetuity. ~No nation which ignores them can truly 
 advance in civilization. As the highest development of the 
 family idea is the relationship of Christ to the church, it Is 
 evident that the family can never solve its problems apart from 
 Christianity. 
 
 Our Saviour fully recognized the sanctity of the home. Ber 
 fore his public ministry, Nazareth was his home, and after the 
 beginning of his ministry Bethany was his temporary home. 
 It was at this temporary home that he performed one of his 
 most striking miracles. Although the Son of man frequently 
 did not have a place to lay his head, when he was in Jerusalem, 
 he found a loving home at Bethany. Christianity .certainly 
 presents the highest type of home life. A great philosopher 
 says that they have no home in the east. This is true of all 
 countries destitute of the light of the gospel. 
 
 Some of the best people in this world have been wanderers 
 and fugitives. They have had no earthly home. Even the man 
 who wrote "Sweet Home" never liad a home. He would some- 
 times be on a street in a cold, wintry night, without a place to 
 lay his head, and hear the people in their quiet homes sing his 
 song. The song should of itself have given him a support, but 
 the great man was not appreciated until after his death. The 
 Americans would give liberally after his death for a monu- 
 ment; but when he was living there was no one to give John 
 Howard Payne even an humble home. 
 
 To the careworn Christian, the heavenly Home, Sweet 
 Home, will furnish a permanent abiding-place. There will be 
 no disease, no death, to disturb its happiness. It will be a 
 home exactly suited to all who reach that heavenly country. 
 The capital city will have gates of pearl, walls of jasper, streets 
 of gold, and under it will flow the river of life, on the banks 
 of which will stand the tree of life, and its leaves will be for 
 the healing of all nations. The throne of God will be in the 
 center, and man will be an heir to the universal possessions' of 
 
PEOBLEMS OF THE HOME. 159 
 
 his heavenly Father. The family idea there will reach abso- 
 lute perfection. The mansions which Jesus is preparing are 
 suited to all. They will be mansions of intellectual delight, 
 and adapted to the highest intellectual development; they will 
 be mansions of spotless purity, and suited to the sinless con- 
 dition of man ; they will be mansions of superlative bliss, for 
 all in them will be perfectly happy. If some earthly possession 
 were promised us, we would search diligently to know all about 
 it. Let us try to know more about our eternal home. 
 
 We can be fully happy only when living in anticipation of 
 our eternal home. In the early age of Christianity, take a man 
 who lived for this world alone, and one who specially lived for 
 the world to come, and mark the contrast. ISTero wore the 
 crown of universal dominion, and had all the wealth this world 
 possessed, yet he was not happy. The mads in almost every 
 country led to his capital, and the eyes of all the people were 
 directed to him, yet he could not find peace in the world. He 
 was at the head of that great empire whose conquering eagles 
 had spread their golden wings in almost every country of the 
 then civilized world. Distant kings asked the privilege of hold- 
 ing their crowns as tributary to his own ; yet he was miserable, 
 and ended his wretched career in suicide. How different it was 
 with Paul the apostle, who died a martyr at Rome. He was 
 perfectly happy, and ready to die at any time. He knew that 
 the Lord had prepared for him an eternal home in the heavens, 
 and that he would receive a crown far superior in splendor to 
 the glittering diadem that bedecked the brow of the Roman em- 
 peror. When men live for eternity as well as time, as a great 
 German has taught, then the great problems of life can be 
 readily solved. 
 
 SECTION II. THE EDUCATIONAL POSSIBILITIES OF THE HOME. 
 
 The Bible requires parents to educate their children. In 
 Shakespeare there are no children mentioned, and I believe 
 there is only one mother named, but in the Bible it is entirely 
 different. God's book largely dwells upon the duties of the 
 family. The Old Covenant was very specific on the educational 
 
-1.60 MACEOCOSMUS. 
 
 duties of parents. The New Testament also requires parents 
 to teach their children. Professor Seeley claims that much 
 harm has been done by parents entrusting to others that part 
 of the child's education which they should perform themselves. 
 There are some things which parents can teach children that can 
 not be so well taught by others. I want to dwell here to con- 
 siderable extent upon some subjects which parents should teach 
 their children ; and the investigation it would require would be 
 of immense benefit to the parents as well as to the children. 
 Of course, it is the duty of parents, as well as schoolteachers, 
 to train the child physically, intellectually and morally. This 
 is necessary not only for the good of the child, but also for the 
 good of society. These subjects we have discussed elsewhere, 
 and can not dwell upon them at this time. I want now to call 
 especial attention to subjects which are largely neglected. 
 
 SELF-CONTROL. 
 
 There can be no true manhood or womanhood without self- 
 control. In fact, it forms one distinguishing characteristic be- 
 tween man and the lower animals. The greatest men in history 
 have been distinguished by the manly principle of self-control. 
 Self-control greatly benefits our health. I once knew a woman 
 who had been an invalid for years, and, for some reason, her 
 husband went to parts unknown. Not long after, I found her 
 working at a hotel, a well woman. An excellent lady, not long 
 since, told 'me that responsibility had made a well woman of her. 
 
 (1) We should control our thoughts. Jesus of Nazareth 
 went beyond all other teachers and lawgivers in the emphasis 
 he placed upon the control of thought. It is evident that men 
 can not become great thinkers unless they acquire the habit of 
 controlling their thoughts. It must be remembered that thought 
 is something more than day-dreaming, which is only the mind'? 
 acting at random. If this were thinking, in the proper sense of 
 the word, then the idiot would be a thinker. A failure to prop- 
 erly control thought has been the ruin of many promising young 
 persons. No thinking is really worthy of the name of thought 
 if it is not under the control of the will In learning how to 
 
PROBLEMS OF THE HOME. 161 
 
 think we must learn how to control our thoughts. The first thing 
 to be done is to place thought under control of the will. There 
 has been 'much written about getting control of our animal pas- 
 sions ; and many prayers have been offered for help to overcome 
 the evil tendencies of human nature. When the mind is com- 
 pletely subservient to the will, there will not be much difficulty 
 in governing the passions. It is the imagination, unrestrained, 
 that kindles the fire of passion. Force the imagination, with 
 powerful will force, to dwell upon only the pure, and there will 
 be no difficulty in governing the passions. 
 
 Much emphasis must be placed upon a complete command 
 of thought. In this we have the difference between the man 
 intellectually weak and the one intellectually strong. The weak 
 one lets his thoughts wander everywhere, but the strong one 
 places them upon the great objects of his study. The difference 
 between the savage (man and the^ one civilized, is the fact that 
 the civilized thinks and the savage does not think. When the 
 savage can be induced to think, he soon reaches a state of civili- 
 zation. 
 
 When the power of concentration has once been acquired, 
 the next thing is to arrange and systematize thought. Concen- 
 tration and system are certain to bring success to the thinker. 
 The first can be acquired by watching every tendency of the 
 mind to wander, and immediately check it. Constant care for 
 a few years will thoroughly discipline the mind. System must 
 be studied, and then thought will be directed towards a certain 
 object. Systematic work is the only kind of work that will cer- 
 tainly bring success. In order to learn proper system, we should 
 analyze some subject every day. Practice makes perfect in this 
 kind of work as well as any other. As a man thinketh, so is 
 he. This being true, we should be careful to control our 
 thoughts. Every thought affects some part of our nature. If 
 I am hungry and think of a good apple, it makes my mouth 
 water. Evil thoughts must affect our nature for evil. Jesus 
 went far beyond all other teachers in making man responsible 
 for the thought as well as for the deed. If a man always thinks 
 
162 MACEOCOSMUS. 
 
 right, he is certain always to speak right, and to do right. We 
 must guard our thoughts, for our Saviour will judge us for 
 them. It would be well for all social reformers to think more 
 along this line. 
 
 (2) We should learn to control even our moods. In good 
 moods persons feel like performing duty; in bad moods they 
 feel like not performing it. Moods in life are more numerous 
 than the moods of English verbs, which every student knows are 
 sufficiently numerous, Moods are made scapegoats to bear 
 away many personal misgivings. Many incivilities and gross 
 improprieties are excused on the ground of moods. I have vis^ 
 ited persons with whom it was a pleasure to associate one day, 
 but a great trial to endure their company the next. How is it 
 that a man can be a saint one day and a devil the next? It is 
 explained on the ground of moods. Pope says, "Explain it as 
 you will, woman is a contradiction still." If the poet had 
 studied carefully the coarser sex, he would have found fully 
 as great a contradiction. Sometimes men are pleasant ; at other 
 times they are as savage as Hottentots. I remember a merchant 
 whom you 'might find pleasant if you entered his store in the 
 morning; if you entered also in the evening, you might find 
 his feelings bristling like the quills of a hedgehog. This man 
 was an officer in the church. 
 
 Persons can learn to control their moods if they will. I 
 know there are certain diseases which very much affect the sen- 
 sibilities, and are doubtless the cause of moodiness on the part 
 of some. These persons are to be pitied, provided they have 
 not brought on the diseases by flagrant violations of the laws 
 of nature. I believe that bile had much to do with originating 
 the doctrine of total hereditary depravity — that it makes men 
 sometimes feel that they have fallen from grace — that it act- 
 ually makes men fall from grace. In all things we should be. 
 governed by principle, and not by feeling. We should do right, 
 and let feeling take care of itself. I believe in a morality and 
 religion of principle, not one of sentiment merely. 
 
PKOBEEMS OF THE HOME. 163 
 
 THE SECBET OF SUCCESS. 
 
 Parents should carefully teach their children how to make 
 life a success. This subject is too much neglected, both in the 
 family and the school. 
 
 It is not in mortals to command success; 
 But we'll do more, Semphronius — 
 We'll deserve it. 
 
 — Addison. 
 
 If mortals can not command success, they can, at least, so 
 train their children that they will deserve it. 
 
 Success is one of the most expressive words in the English 
 language. In comprehensiveness it has but few equals. Gen- 
 eration after generation ponders its meaning ; but, alas ! how 
 few are the individuals who fully understand it. Seven is a 
 perfect number in the Bible. If not a perfect number, it is, at 
 least, a favorite one in the science of language. This is espe- 
 cially true with the English. Some of our most important 
 words are spelled with seven letters. Liberty, freedom, bond- 
 age, slavery, contain each seven letters. There are seven letters 
 in the word "success," and seven in its opposite — "failura" 
 
 (1) What is it to be successful in life? Some measure 
 success by the amount of money acquired. This is a false 
 measure. I remember a family which was envied on account 
 of its great wealth. The head of that family largely controlled 
 a county with his money. He made slaves of many of Cau- 
 casian descent. In a few years he committed suicide. All of 
 his boys are dead, I belive; with the exception of one, they 
 were killed. The girls made a mistake in marriage. Money 
 was the ruin of that family instead of making it a success. 
 Money is a good thing, properly controlled ; but let it once take 
 the reins into its own hands, and in a short time it will drive 
 its steed into the great abyss. 
 
 There are those who identify success with worldly pleas- 
 ures. They think that if they can have everything which the 
 senses can enjoy, they have reached the summit of success. 
 This was the doctrine of the Epicurean philosophy, which 
 
164 MACEOCOSMUS. 
 
 mocked at the preaching of Paul. Moses refused these tem- 
 porary pleasures for a substantial and enduring reward; and 
 the wisest of men, who had enjoyed them to his satisfaction, 
 pronounced them vanity and vexation of spirit. 
 
 There are still others, who think that earthly fame is suc- 
 cess. They are the devotees of the god of ambition. The career 
 of such is soon run. Their lives generally end in misery. 
 Alexander, Hannibal, Ca?sar and Napoleon are illustrations jf 
 this truth. Solomon's worldly fame was such that the Queen 
 of Sheba lost her spirit in the contemplation of his glory. He 
 pronounced this also vanity and vexation of spirit. 
 
 In order to properly understand what success in life is, it 
 is necessary to study carefully man's true position in the uni- 
 verse, and the adaptation of the world and all that is in it to 
 his wants. While happiness is not a synonym of success, it is 
 a very important condition. Fear of God and obedience to 
 his commandments are the true antecedents of success. 
 Nothing will fully satisfy man's longings except the necessary 
 development of the physical, intellectual, moral and religious 
 elements of his nature. 
 
 What shall I do to be forever known? 
 
 Thy duty ever! 
 This did full many who sleep unknown, 
 
 Oh, never, never, never! 
 Think'st thou perchance that they remain unknown, 
 
 Whom thou knowest not? 
 By angel trumps in Jieaven their praise is blown, 
 
 Divine their lot! 
 
 — Schiller. 
 
 (2) How to be successful in life. Be careful in the selec- 
 tion of an occupation. God designs all persons for success and 
 none for failure. Man is ever the cause of failure ; God, never. 
 If we will do that for which we are adapted, then we will be 
 successful. I believe that every man w y ho does not bow the 
 knee to Venus, Bacchus, mammon or ambition can know that 
 for which he is suited. Men fail because they try to be what 
 God never intended them to be. 
 
PROBLEMS OF THE HOME. 165 
 
 In every occupation competition is great, and success 
 largely depends upon decision, prudence, activity and persist- 
 ence. Carlyle truly says: ''The race of life has become in- 
 tense; the runners are treading upon each other's heels; woe be 
 to him who stops to tie his shoe-strings." There are very 
 many valuable lessons that parents should be able to teach 
 their children on this subject. Ponder well the following lines 
 of Schiller : 
 
 "What shall I do to gain eternal life? 
 
 Discharge aright 
 The simple dues with which each day is rife; 
 
 Yea. with thy might. 
 Ere perfect scheme of action thou devise, 
 
 Will life be fled; 
 While he who ever acts as conscience cries, 
 
 Shall live, though dead." 
 
 POLITENESS. 
 
 If parents want their children to succeed in life, they must 
 teach them politeness. Politeness is elegance of manners, and 
 it has much more to do with success than many persons are 
 disposed to think. It consists in being easy one's self, and in 
 making others comfortable. While the ceremonies of countries 
 differ, politeness is everywhere the same. It can not be ac- 
 quired by simply studying the works of etiquette; there must 
 be genuine love of humanity on the part of persons who want 
 to be truly polite. Some persons think they can become polite 
 by always thinking of self. That can not be. Such persons 
 usually become disgusting. Politeness does not consist in ex- 
 alting self, but in loving others as self. Parents should study 
 this subject carefully and not fail to teach their children their 
 obligation to others. George Washington did not think it be- 
 neath his dignity to be polite to a colored man ; but there are 
 now young men and young women who will permit the negro 
 to far surpass them in politeness. 
 
 As love covers many sins before God, so politeness hides 
 many faults from the sight o>f men. The good manners of 
 Charles James Fox saved him from personal reproach when 
 
166 MACKOCOSMUS. 
 
 he had wasted all his property, and was, politically, the dead- 
 est man in England. It is said that, during the days of sla- 
 very, two Abolition lecturers started out at the same time ; the 
 one a fiery young man, and the other a mild Quaker. The 
 young man was mistreated in every village he visited; the 
 Quaker was always treated with politeness. The young lec- 
 turer inquired of the Quaker the cause of this. The response 
 was: "Thee says, 'If you do not do so and so, you shall be pun- 
 ished/ and I say, 'If you will do so and so, you shall not be 
 punished. 7 ' They both said the same thing; the difference 
 was in the manner. The one manifested a malicious spirit, 
 the other, a kindly feeling, towards his auditors. That kindly 
 feeling you will find in the addresses and writings of the apos- 
 tles. 
 
 Some nationalities are more polite than others. There is 
 said to be a characteristic shyness about the Anglo-Saxon race 
 unfavorable to good manners. Dr. Guthrie says : "Ask a man 
 in Rome to show you the road, and he will politely do so; but 
 ask any person in Scotland such a question, and he will tell you 
 to follow your nose, and you will find it. 7 ' He blames the 
 higher classes in Scotland for the rudeness of the common peo- 
 ple. The people are apt to follow the example of their teach- 
 ers. In France the higher class is polite to the lower, and the 
 result is that all are polite. 
 
 More attention should be paid to age in this country. There 
 is an important work for parents along this line. The Chi- 
 nese reverence the old, if they do make slaves of the young. 
 In this country respect is shown young women, but not, gen- 
 erally, to the old that reverence which is due them. 
 
 Politeness has great influence, and it generally meets with 
 a proper reward. It was largely by his charming manners that 
 the Duke of Marlborough held together the members of the 
 great alliance and accomplished his great design — the humilia- 
 tion of Louis XIV. Many business men owe their success in 
 life to courtesy. A Mr. Butler, of Providence, R. I., was so 
 obliging as to reopen his store one night to accommodate a little 
 girl who wanted a spool of thread. It is said that this gave 
 
PROBLEMS OF THE HOME. 167 
 
 him a start, and he died a millionaire, after having given forty 
 thousand dollars to an insane asylum through the agency of 
 Miss Dix, whom he was too polite to refuse. An Englishman, 
 by treating kindly a couple of old women, had bequeathed to 
 him a large fortune. Professional men succeed much better by 
 being polite. I have sometimes been disgusted with the inten- 
 tional oddities of ministers of the gospel. A man of God should 
 not make himself boorish. Such preachers may be good men, 
 but it is sometimes difficult to find the kernel in such hard 
 shells. 
 
 BUSINESS AND RELIGION. 
 
 All Christian parents should study the relation of business 
 to religion, and teach the same to their children. The supposed 
 conflict between religion and business has led to two very dan- 
 gerous extremes. On the one hand, devout persons, deeply im- 
 pressed with the reality of the future and the importance of 
 preparation for it, have been influenced to abandon society, and 
 seek a home in the solitude of the hermit's retreat It is sup- 
 posed that the affections, in this way, can be drawn from the 
 world, and love cultivated in the human heart. If this were 
 true, the importance of the future state would demand a her- 
 mit's life at the hands of all. This, of course, would reduce 
 the whole thing to an absurdity. Not even the hermit himself 
 would advocate such a life for all. We are satisfied that the 
 Christianity of the Bible forbids the life of solitude, which 
 prevents the performance of those duties which man owes to 
 society. While in the world, we must do good to the world, 
 and not. live for self alone. In fact, it is difficult to study man 
 apart from his relationship to society. 
 
 The other tendency has also been productive of much evil. 
 It is supposed that religion and business are in direct opposition 
 to each other, and that a man can not attend properly to busi- 
 ness and at the same time be religious. Trie consequence is, 
 the business man gives but little attention to religion, and the 
 religious man considers it inconsistent with his profession to 
 give much attention to business. All this is wrong; business 
 
168 MACEOCOSMUS. 
 
 and religion do not at all conflict. The planets in the heavens 
 have a twofold motion — the one around the sun and the other 
 upon their own axis. These motions are carried on simulta- 
 neously, and in perfect harmony. The same can be said of 
 man's twofold activities ; the one can revolve around a heavenly 
 center, and the other around an earthly center, and no conflict 
 between them. He can fulfill his religious duties, and, at the 
 same time, attend to the business obligations of life. 
 
 Paul insisted upon harmony between business and religion. 
 4 'Xot slothful in business; fervent in spirit; serving the Lord.'' 
 It is wrong for a man to be slothful in business ; for a lazy man 
 can not be a Christian. This is the doctrine of Paul. Man is 
 intended by the Creator for infinite good, and this can only 
 be found by perseverance and industry. While diligent in 
 business, fervency of spirit must not be neglected. To express 
 it in other words, we must serve God in business. 
 
 In religion, we have both science and art. In the theory of 
 religion there is science, and in its practice there is art. Its 
 science blends with proper theory in all the avocations of life, 
 and its art assists in performing all the duties of life. As is oil 
 to machinery, so is true religion to the machinery of human 
 activity. The prospects of something better encourages man 
 in the most irksome toils ; so the promises which the gospel 
 vouchsafes to man encourage him amid the sorest trials and 
 afflictions of life. What cares man for trial, persecution, and 
 even death itself, when he knows that beyond this transitory 
 world he will wear an immortal crown ? 
 
 There are other subjects upon which I would like to dwell 
 in this section, but space forbids. I am satisfied that the in j 
 fluence of the home in solving the great problems of the age has 
 not been sufficiently emphasized. The home is one of Jehovah's 
 earliest institutions, and it is yet most potent for either good 
 or bad. Make the homes of the land just what the Bible 
 teaches they should be, and they will become very powerful in- 
 struments in advancing the highest civilization. The home, the 
 church and the state are a divine trinity through which the 
 greatest social problems of the age are to be solved. 
 
PROBLEMS OP THE HOME. 169 
 
 SECTION III. THE HOME AND SOCIAL PROBLEMS. 
 
 There is no other religion so old as that of the family. The 
 effort of the Roman priesthood to supersede that of the father 
 is certainly great presumption. For old bachelors to pry into 
 the secrets of families, and try to direct others in duties they 
 haye renounced for themselves, is quite ridiculous. The Re- 
 formers established family worship, and fully recognized the 
 priesthood of the father. They took great interest in the study 
 of patriarchal life, and did much towards the elevation of the 
 family. From the standpoint of sociology alone, the Book of 
 Genesis is of great interest. Instead of interfering with the 
 religion of the family, there are certain duties which the church 
 owes the family. (1) The church should teach the importance 
 of family religion. If it would be more faithful in this re- 
 spect, it would have fewer apostles. (2) The pulpit should 
 wage an unceasing war against those institutions which destroy 
 the true sanctity of the family. It should not to any extent 
 tolerate those houses of iniquity in our cities, which are the 
 principal cause of so many old bachelors. 
 
 Infidel socialism is a great foe to> the home. It has tended 
 to secularize marriage, and facilitate divorce. Christianity 
 permits divorce only for adultery, but the secularist insists upon 
 divorce at the option of the parties. The secularist has sub- 
 stituted contract for moral law, and claims that the contract 
 should be dissolved when the parties desire it. Even Spencer 
 and Mill take this position. Mr. J. S. Mill speaks of marriage 
 as "the only actual bondage known to our law." Alexander 
 Von Humboldt says : "I regard marriage as a sin, and the prop- 
 agation of children as a crime. It is my conviction, also*, that 
 he is a fool, and still more a sinner, who takes upon himself 
 the yoke of marriage." These writers are constantly quoted by 
 infidel socialists. While all secularists are not socialists, secu- 
 larism has certainly been a great support to infidel socialism. 
 
 These atheistic socialists deify either the individual or the 
 state, and whichever position taken, there is an effort to crush 
 out family life. Robert Owen denounced marriage as one of 
 
170 MACKOCOSMUS. 
 
 the greatest curses of modern society. The infidel part of Ger- 
 man socialists are either in favor of abolishing the marriage 
 tie, or leaving it entirely to the whims of the contracting par- 
 ties. iSTo thoughtful person can, for a moment, question the 
 fact that this class of socialists are the greatest enemies modern 
 society has to encounter. They are greatly in the way of true 
 progress on the part of the working classes. 
 
 There can be no question that the solution of some of our 
 most difficult social problems largely depends upon the family. 
 The learned Dr. Hodge, in his " Outlines of Theology," uses 
 these weighty words : "As the social organization is founded ou 
 the distinction of the sexes, and as the well-being of the state 
 and the purity and prosperity of the church rest on the sanctity 
 of the family relation, it is of the last importance that the 
 normal or divinely constituted relation of the sexes be preserved 
 in its integrity." In Volume II. of Kent's Commentaries, we 
 have the following: "The primary and most important of the 
 domestic relations is that of husband and wife. It has its foun- 
 dation in nature, and is the only lawful relation by which Prov- 
 idence has permitted the continuance of the human race. In 
 every age it has had a propitious influence on the moral im- 
 provement and happiness of mankind. It is one of the chief 
 foundations of social order. We. may justly place to the credit 
 of the institution of marriage a great share of the blessings 
 which flow from refinement of manners, the education of chil- 
 dren, the sense of justice, and the cultivation of the libeiral 
 arts." If these reckless infidels could be induced to study the 
 language of the great law chancellor, there might be some pos- 
 sibility of their enlightenment. What they need is the dissemi- 
 nation among them of a little more intelligence. They, doubt- 
 less, need also a good deal mo-re conscience. 
 
 Infidel socialism is wrong in its positions that the individual 
 is the unit of society, and that the state created the family. It 
 is not the individual, but the family, that is the unit of society. 
 There must be citizens in order to have a state, and there must 
 be families in order to have citizens. It is evident, therefore, 
 that the family antedated the state. The student of historv 
 
PROBLEMS OF THE HOME. 171 
 
 also knows that this is a fact. Considering the dependence of 
 the state upon the family, there are certain duties to the family 
 incumbent upon the state: (1) The state should see that all 
 children have educational advantages. If parents refuse to 
 educate their children, the state certainly has a right to inter- 
 fere. (2) The state should abolish all those institutions of in- 
 iquity that are so destructive to the well-being of the family. 
 
 We will close this chapter in the following language of Dr. 
 De Pressense: "It is only in man that this purification takes 
 place, and that the feeling of love, blended in its first manifes- 
 tations with instinct, more and more rises above it and assumes 
 a character of nobleness and sympathy, which makes the union 
 of soul predominate, though it does not cancel the attraction 
 of beauty and its supreme charm. Modesty in the sexual re- 
 lations, of which the animal knows nothing, makes us reticent 
 of the outward signs of love. Human love begins with the en- 
 chantment of the eyes, but it is only worthy of itself when it 
 has realized its ideal, the true harmony of souls. It is abso- 
 lutely free in its 'manifestations. Hence it can be false to itself, 
 and draggle itself in the mire of sensual indulgence, where it 
 is identified with the animal instinct; but when it fulfills its 
 true mission, when it is manifested as the very flower of a 
 nature in which the moral was meant to predominate, it tends 
 to blend in one, not simply two organisms, but two individuals, 
 who know how to combine respect with tenderness." 
 
CHAPTER VIII. 
 
 The Crime Problem. 
 
 introduction. 
 
 The word "crime" is derived from the Greek hrino, which 
 means to judge. The Latin cerno 'means the same thing. 
 Blackstone says : "A crime or misdemeanor is an act committed 
 or omitted in violation of public law." 
 
 Dr. Lewis, the originator of the Woman's Crusade, makes 
 rather an ingenious distinction between vice and crime. His 
 opposition to Prohibition causes him to take positions which 
 are not in harmony with the science of law. He claims that an 
 act, in order to constitute a crime, must be committed with evil 
 intent, and without the consent of the victim. Without these 
 elements, they may be vices ; but, according to his reasoning, 
 they can not be crimes. While crimes should be punished by 
 law, he insists that vices should be treated only by reason and 
 persuasion. 
 
 There can be no arbitrary distinction between vice and 
 crime. That which was not looked upon even as a vice fifty 
 years ago, may now be considered a crime, and it may be pro- 
 hibited by law. As public opinion becomes better educated, 
 the law must become more rigid against evil-doers. Dr. Lewis 
 defines vice as harm done to self in a mistaken pursuit of hap- 
 piness. Then, the young man who broke his nose on his return 
 from a visit to his intended was guilty of vice. We prefer 
 Worcester's definition, that vice is a violation of the moral law. 
 Webster says that vice is "a moral fault or failing, especially 
 in moral conduct or habit." Webster defines crime as "any 
 violation of law, either human or divine." Dr. Lewis says: "A 
 crime is a harm done to another with malice prepense, and with- 
 out the consent of the victim." If a mule throws a man and 
 breaks his arm, and a doctor is called in to «et it ; if he makes 
 a mistake and his patient is injured (whatever his intentions 
 
 may have been), he can be prosecuted for malpractice. If an 
 172 
 
THE CRIME PROBLEM. 173 
 
 act is committed with the consent of the victim, then, according 
 to Dr. Lewis, it is not a crime. Suppose a man, tired of life, 
 asks you to shoot him, would it be a crime to do so.? It cer- 
 tainly would not be wise to act upon this principle. The vile 
 seducer, who ruins his victim, is not, according to this doctrine, 
 a criminal. According to this principle, we would have to blot 
 from the list of crimes and the domain of law, prostitution, 
 adultery, gambling. The seducer and gambler would be left to 
 practice their base vices upon all whose 'consent they could ob- 
 tain. It must be admitted that such is too much a fact, even in 
 the light of the twentieth-century civilization. 
 
 SECTION I. THE CAUSES OF CRIME. 
 
 1. Heredity we will consider as the first cause of crime. 
 Plato, in his "Pha?drus," represents man as standing in a 
 winged chariot, driving a. white and black steed. The white 
 represents the moral elements in man's nature, and the black 
 represents the evil elements. Man thus stands between the 
 sensual and spiritual worlds, and he may go in either direction. 
 The laws of heredity are worthy of careful study, for they may 
 lead to either life or death. Scientists have presented us the 
 following divisions : Premartial heredity, prenatal, direct, re- 
 versional, collateral, co-equal and initial. These are the gen- 
 eral divisions, but others might be found. The fact is that he- 
 redity is poorly understood, even at the present time. It is a 
 wonderful force for either the advancement or the degradation 
 of the race. Moses was right when he taught that the iniquity 
 of the fathers is visited upon the children, even to the third and 
 fourth generations. If heredity can be employed in the direc- 
 tion of wrong, it can also be employed in the direction of right. 
 If the iniquity of the fathers can be visited upon the children, 
 their virtues can also be visited. 
 
 -N~eibuhr, the historian, declares that aristocratic families 
 which feel impelled to intermarry, frequently fall into demen- 
 tia and imbecility. I have for years studied what are called 
 freaks in nature, and as a rule I am convinced that violated 
 law on the part of ancestors will account for much. I once saw 
 
174 MACEOCOSMUS. 
 
 a young man who- appeared always to be drunk. He was, erf 
 course, imbecile. By careful inquiry I learned that his father 
 and mother were both drunkards. If sin itself can not be 
 transmitted, a tendency to sin certainly can. If disease can not 
 be transmitted, a fearful tendency to it is certainly transmitted. 
 I have heard Oliver Wendell Holmes lecture a,t the Harvard 
 Medical College. This question was once asked him : "Can not 
 most diseases be cured if the physician is called early enough V * 
 "Yes," said he, "but early enough would sometimes be two or 
 three hundred years before the person is born." 
 
 When the father of Nero was congratulated upon the birth 
 of his son, he replied: "Nothing good can come of me and 
 Agrippina." The father was certainly right, for Nero only 
 brought evil to the state. He was much like his mother, and 
 was guilty of her death. Some historians claim that Nero was 
 insane, and not responsible. I do not think this. If he had 
 embraced Christianity, instead of opposing it, it would have 
 lifted him to a higher plane. Christianity will make a, bad 
 man good, and this shows its superiority as a moral force to 
 anything else in this world. Mr. Spurgeon was right in the 
 last address he ever delivered, when he declared that faith in 
 Christ is the only salvation there is for the nineteenth century. 
 Mrs. Lowber recently sowed some flower seed in a box of earth, 
 and placed it near a kitchen window. It is interesting to ob- 
 serve how the little plants, as they come up, bend toward the 
 light. If the nineteenth century, before its close, had fully bent 
 towards the light of the Sun. of righteousness, the millennium 
 would have begun with the twentieth century. 
 
 2. Environment has much to do with crime. If the chil- 
 dren of criminals can be placed under moral influence, they 
 may become useful men and women. If they are brought up 
 by criminals, how can w r e expect them to be anything lees than 
 criminals ? Early impressions are among the most lasting, and 
 if children are brought up by thieves, they are very apt to- be- 
 come thieves. In fact, some children are forced into, vicious 
 habits. We read in the papers of very young criminals. It 
 may be that the children are forced into criminality. I visited 
 
THE CRIME PROBLEM. 175 
 
 a jail not long since where two little boys were with the other 
 criminals. There was good enough left in some of the prisoners 
 to see how improper was this, and they were trying to teach 
 the little boys. 
 
 8. Idleness is a fearful cause of crime. God intends all 
 men to be active, and idleness is a direct violation of the Crea- 
 tor's command. If man is not employed in the service of God, 
 he will be employed in the service of the devil. What a great 
 mistake parents make when they do everything themselves, and 
 leave nothing for their children to do*. Idleness is one special 
 cause why so many boys brought up in town or city become 
 prodigals. If I had the space, I could describe a number that 
 have been thus ruined. I now think of one who became a 
 irunkard, and broke the heart of a faithful wife; of one who 
 became a forger, and was sent to the penitentiary; of another 
 who became a reckless gambler ; and still of another who be- 
 came a murderer, and was finally killed himself. Alexander 
 was fearful lest his father would conquer the world, and not 
 leave anything for him to do. It will be well for all parents 
 to leave enough for their children to do. 
 
 4. The liquor traffic is a fearful cause of crime. Some 
 claim that alcohol stimulates man's criminal nature, and others 
 1hat it depresses the spiritual nature. The facts are that it 
 really does both. That which destroys man's 'moral equilibrium 
 will necessarily lead to crime. Consider the following facts: 
 (1) Drunkenness leads to idleness, which we have already 
 shown is productive of crime. (2) It tempts to lust and rob- 
 bery by placing its victim into the hands of that class of per- 
 sons. (3) It makes its victims reckless, and ready for almost 
 any misdemeanor. (4) It stimulates combativeness, and pre- 
 pares its votaries for murder. (5) It is the life of the gam- 
 bling-house and brothel, which are the hotbeds of crime. (6) 
 Intoxicating liquors excite all the evil passions, and the liquor 
 traffic thus becomes the ally of all kinds of crime. (7) Drunk- 
 enness itself is a crime. The law of God and man condemns 
 drunkenness. 
 
176 MACKOCOSMUS. 
 
 Sir Matthew Hale, Chief Justice of England in 1670, says: 
 "I have found that if the murders and manslaughters, the bur- 
 glaries and robberies, the riots and tumults, the adulteries, 
 fornications, rapes, and other enormities that have happened in 
 that time, were divided into five parts, four of them have beeu 
 the issues and products of excessive drinking — of tavern or ale- 
 house drinking. 7 ' Mr. Gladstone in our day used fully as strong 
 language as did Chief -Justice Hale in the seventeenth century. 
 We could quote equally as good authority in America. I have 
 examined the best authorities on the subject, and I find that 
 those who have a right to know make the use of alcoholic drinks 
 the universal ally of crime. If it were not for alcoholic drinks, 
 crimes would be diminished at least three-fourths. 
 
 5. Pleasure-worshijD is a. cause of crime. The Bible plainly 
 teaches that sin has its pleasures, and sin is almost identical 
 with crime. In fact, it is the violation of a higher law. There 
 can be no question that pleasure-worshipers are the corrupters 
 of the young. The theater generally requires the saloon for its 
 support, and theatrical managers are nearly always in favor of 
 the saloon. Not long since the manager of a popular theater 
 advocated open saloons on Sunday, and insisted that the city 
 in which he lived was becoming too religious. 
 
 Says one: "How can we know when amusements are 
 wrong?" I answer: (1) An amusement is wrong when it 
 has an unhealthy reaction. If it makes you nervous, so that 
 you can not sleep, you had better leave it alone. A wild horse 
 needs a good rider; and those devoted to amusement are usually 
 of an exuberant nature, which needs restraint, (2) An amuse- 
 ment is wrong which leads to extravagance. The Cincinnati 
 Commercial Tribune speaks of a charity ball in that city which 
 cost each of the gentlemen present thirty-two dollars. Of 
 course, young men getting only fifty and sixty dollars per month 
 can not remain honest, and attend such balls. (3) An amuse- 
 ment is wrong which tends to become the chief object of life. 
 Life is real, and God intends each individual for a noble pur- 
 pose. There are amusements which may be of benefit. Man 
 
THE CRIME PROBLEM. 177 
 
 certainly needs recreation. But if he lives for no higher pur- 
 pose than to he amused, life with him will he a failure. 
 
 Mr. Chauncey Depew declares that gambling is one of the 
 greatest evils of the day. These are his words : "Public life is 
 becoming honest year by year, and there seems to be only one 
 vice that is increasing, and this contaminates the whole. This 
 vice is growing with tremendous rapidity all over the earth, 
 and especially among civilized nations. This vice is gambling." 
 Christian people should take a lesson from this, and quit card- 
 playing, for it a,s certainly leads to gambling as moderate drink- 
 ing leads to drunkenness. Too many professed Christians play 
 euchre. It is rightly named progressive euchre, for it pro- 
 gresses into the gambling-den. 
 
 Mental dissipation is one of the greatest evils of our day. 
 In the October Chautauqiian of 1891 there is an interesting 
 article on the "Theory of Fiction-making." It clearly shows 
 that all the great writers of the past were romancers, and that 
 the realists directly tend to sensualism. It also shows the sen- 
 sualistic tendency of the young at the present time. There can 
 be no question that much of the literature of the present day 
 has a dangerons tendency. There ought to be in each city, as 
 there was in the days of Paul, a great bonfire in which many 
 of the books and papers of our day should be destroyed. While 
 the printing-press is a great agent for good, it is also a great 
 agent for evil. All literature that corrupts the young should 
 certainly be destroyed. The publishers of impure literature 
 have the catalogues of nearly all the leading educational insti- 
 tutions of the country, and in every way possible circulate their 
 vile literature. Anthony Comstock, of isTew York, has done 
 some grand work against these corrupters of the young. He is 
 truly a reformer, and I have enjoyed his articles in Our Day. 
 I hope that all lovers of morality and purity will unite their 
 efforts in banishing infamous literature from the rising gen- 
 eration. 
 
 6. Mammonism leads to crime. Jesus condemned the wor- 
 ship of mammon in unsparing terms, and declared, that no one 
 who placed his trust in uncertain riches could enter the king- 
 
ITS MACKOCOSMUS. 
 
 doon of God. This evidently will exclude many of our day. 
 Paul was right in his position that the love- of money is a root 
 of all evil. Money is usually connected with almost every char- 
 acter of crime. 
 
 Maimmon-worshipers frequently acquire their money by dis- 
 honest means. In fact, the mammoth fortunes that are heaped 
 up at the present day are usually acquired by dishonest means. 
 Chauncey Depew says: "We now bet on everything. We put 
 up money on stocks, upon food products, and upon everything 
 that enters into our markets. We create artificial conditions, 
 and bet upon them. We do the same with real estate, and we 
 now bet in a different way upon our amusements. Our baseball 
 system has become a lottery, and betting grows in these re- 
 spects, and on races and at cards all over the world. The 
 telegraph enables us to carry the betting-stands of the Jerome 
 Park track to San Francisco, and there is a crowd around the 
 blackboard in every city betting on the races. In clubs and 
 private houses, more in the Old World than here, games of 
 chance of every kind, with wagers upon results, are becoming 
 as common as daily dinners, and you will find a Monte Carlo 
 going on privately at every one of the great watering-places of 
 Europe. The condition of the public sentiment on this subject 
 is illustrated by the conversation I had, while abroad this sum- 
 mer, with a lady widely known for her charities and the support 
 she gives both personally and financially to all religious and 
 benevolent Avork. It was a large company, and the conversation 
 had turned upon what were -good investments, whereupon this 
 lady said that the best thing she had were some shares in a 
 gambling-house at Monte Carlo. She said these paid her 
 25 per cent., and advised her friends to invest in them, as, 
 even at the high rate the stock was then selling, it would 
 pay 12 per cent net, and that "was better than the best 
 Americans." 
 
 Mammon-worshipers are very apt to* ruin their children. 
 They, as a great writer says, "lay- up ruin for their heirs." 
 They save everything except their souls and their children. 
 The worst criminals I have ever known were the children of 
 
THE CfilME PROBLEM. 179 
 
 the rich. They were guilty of almost every crime in the whole 
 catalogue of crimes. The love of money is truly a root of all 
 evil. 
 
 Mammonism is one great cause of pauperism, which also 
 causes crime. The pauper loses all independence and self- 
 respect, which are so essential to manliness. Homer thus 
 
 speaks of the slave : 
 
 "Whatever day- 
 Makes man a slave, takes half his worth away." 
 
 Pauperism takes not only half, but all, man's worth away. 
 He is a burden and disgrace to the community, and -is in great 
 danger of becoming a criminal, if he is not in fact already one. 
 The North American Review, April, 1875, describes a crimi- 
 nal pauper by the name of Margaret, who lived in Ulster 
 County, N". Y., in 1790. The Review says: "She and her two 
 sisters have begotten generations of paupers and criminals to 
 such an extent that the total number now known, mainly from 
 Margaret — convicts, paupers, criminals, beggars and vagrants, 
 including the living and dead — is 623. This mother of crimi- 
 nals cost the county hundreds of thousands of dollars/' 
 
 7. Infidelity is another great cause of crime. Some per- 
 sons will question the correctness of this position ; but I have 
 made a special study of the history of infidelity, and I know 
 I am correct. The most thoughtful men of the past have con- 
 cluded that no state can prosper which is thoroughly infidel. 
 Read Carlyle's "French Revolution," and you will learn much 
 of the relationship of infidelity to crime. It seems that there 
 was nothing diabolical that those infidel demons incarnate could 
 not invent The state was rapidly drifting to destruction, and, 
 as a matter of self-preservation, had to repudiate those infidel 
 principles which it had adopted. 
 
 Mr. Greenleaf, the great writer on evidence, claims that 
 an atheist is not a competent witness in a court of justice, for 
 there is nothing to bind his conscience. Civilization can not 
 advance unless the conscience of the individual and the nation 
 is properly developed. A pure religion is absolutely essential 
 to this development. Veneration, spirituality and conscientious- 
 
180 MACROCOSMTJS. 
 
 ness point to a supreme guide, and it is only the Ruler of this 
 universe who can properly guide them. The Christianity of 
 the Bible is exactly suited to this purpose, for it teaches our 
 duty to both God and man. If all men could be brought up 
 to the Christian standard, then society would reach perfection. 
 'We would have no crime if all men loved God with their whole 
 hearts and their neighbors as themselves. 
 
 SECTION II. THE REMEDIES FOR CRIME. 
 
 1. All criminals should be separated from society. The 
 Jewish law required lepers to be thus separated ; and equally 
 as strict a law should be applied to modern lepers. There is 
 a book on what is called the Jukes family, and it is claimed 
 in this work that this family alone has cost the State of New 
 York one million and a half of dollars. If the mother of these 
 criminals had been separated from society, what a blessing it 
 would have been to the people of Xew York. Many have 
 heard of Maria, the mother of criminals, and all thoughtful 
 persons must agree that such persons as Maria should be en- 
 tirely separated from society. Says one, "Would not this in- 
 terfere with personal rights V Law is certainly intended to 
 prevent crime: and it should adopt the best and most humane 
 methods in accomplishing this. Maria, was a curse to her pos- 
 terity as well as to society. ~No one has the right to be a crim- 
 inal, and society should protect itself against the workers of 
 iniquity. 
 
 It is said that a military officer, on leaving his niece, kissed 
 her. There was a sore on her lips, and she was soon affected 
 by a leprous disease. It was caused by moral leprosy on the 
 part of the uncle. What should be done with such lepers \ 
 Society will never be protected as it should until the laws of 
 leprosy are enforced against all such criminals. The young 
 lady mentioned is not the only one who has been, killed by a 
 kiss. 
 
 3. There should be reformatory prisons in every county. 
 In fact, all prisons should be of this character; and all crim- 
 inals, whose punishment is not more severe, should be kept 
 
THE CfilME PROBLEM. 181 
 
 there until there is positive evidence of reformation on their 
 part. The prisoners should receive moral instruction daily, 
 and it is evident that many of them could be entirely reformed. 
 The way in which many prisons are kept only tends to harden 
 the hearts of the prisoners, and to make them still greater crim- 
 inals when they have served their time out. 
 
 There is no good reason why the state should appropriate 
 all that the prisoner earns. It is the duty of the state to pro- 
 tect the property as well as the lives of the people; and when 
 it fails to do this, it should he held responsible. The state 
 should only appropriate enough of the prisoner's earnings to 
 pay expense ; the rest should go to the injured party until com- 
 plete restoration is made, and then it should go to the prisoner's 
 family. The question of compensation I consider very im- 
 portant ; for the people pay their taxes, and they have a right 
 to complete protection. Besides, it would have a good influ- 
 ence upon the prisoner. When I was president of an institu- 
 tion, we had many complaints come in from a neighbor in 
 reference to certain young men who had been disturbing his 
 poultry. I learned of some chickens they had taken, and re- 
 quired them to go to him and make complete restoration. The 
 young men and our neighbor became the best of friends. 
 
 3. There should be universal education. Our public school 
 system is evidently the best in the world ; and no one can 
 oppose it and be a true friend to the American republic. If 
 it were not for our school system, ignorance and immorality 
 would very rapidly overrun the country. America could not 
 assimilate the masses of foreigners constantly pouring into the 
 country if the children of the masses were not educated by the 
 state. It is certainly the duty of the state to take the children 
 away from the drunken and vicious, and educate them for 
 life's great mission. It is a disgrace to any nation to permit 
 thousands of children to grow up in a gross and shameful deg- 
 radation. It is better for the state to educate children than 
 to bo compelled to execute men and women. The province of 
 AYittenberg, Germany, has, for more than a century, required 
 all parents to send their boys to school from eight to eigh- 
 
182 MACEOCOSMUS. 
 
 teem years of age, and girls from eight to sixteen. It is said 
 tlia.t there is seldom a murder in that province*. 
 
 There, ought to he some additions to our public schools to 
 more perfectly accommodate the laboring classes. Some can 
 only attend school two or three hours per day. There should 
 be courses laid down to accommodate these. Night schools 
 might be made very beneficial. There ought also to be a public 
 library and lecture hall in every town and city. The young 
 should be supplied with proper literature; for the mind needs 
 its food a© well as does the body. Moral lectures should be 
 delivered one or two nights in every week. While the people 
 should have an opportunity to pay the lecturer, there should be 
 no admission fee*. There is evidently much improvement to 
 be made in the educational line, even in America.. 
 
 4:. The saloon should be, abolished. While our schools and 
 churches are educating the people in virtue, the saloons are 
 educating them in vice. There are about five saloons to each 
 schoolhouse, and they very largely counteract the good our edu- 
 cational institutions are accomplishing. 
 
 As the saloon is the cause of at least three-fourths of the 
 crimes committed, it certainly should be abolished. Victor 
 Hugo, in his "History of the Crimes of Louis Napoleon, " 
 clearly shows that this traitor to his country could not have 
 induced the soldiery to fire upon the people, if he had not 
 intoxicated them with brandy. The abolition of the liquor 
 traffic would be one of the greatest preventives of crime. 
 
 5. The state should prohibit every institution that leads to 
 crime. I will only speak here of the crime of licentiousness. 
 It is one of the most dangerous to the true interest of society. 
 The Jewish law condemned the adulterer and adulteress to be 
 stoned to death. Jesus considered the crime so great that it 
 is the only one he mentions as severing the marriage bond. 
 The strange woman promises her victims much, but leaves them 
 with a most loathsome experience. Her house is the way to 
 hell. Read the Book of Proverbs, and you will find a graphic 
 description of her true character. Some writers so cover up 
 the crime with the graces of belles-lettres, that their readers 
 
THE CRIME PROBLEM. 183 
 
 are not able to see it in all its repulsiveness. Lord Byron, in 
 "Don Juan/' almost makes the crime attractive; and the same 
 thing can be said of many recent writers.. There is now a 
 dangerous tendency to realism in fiction; and many of the 
 heroes are lovers of other men's wives, and many of the hero- 
 ines are lovers of other women's husbands. The press is, in 
 many respects, a fearful ally of crime. 
 
 It is disgraceful to a Christian civilization for brothels to 
 be licensed or even tolerated. I have heard respectable per- 
 sons argue that it is a necessity. The arguments used in favor 
 of the brothel can be used in favor of gambling-dens, or other 
 institutions of iniquity. As a matter of fact, all persons who 
 violate the laws of chastity should be placed in a reformatory 
 prison until there is evidence of complete reformation on their 
 part. The brothel is a nuisance, a crime against society, and 
 it should be strictly prohibited. It tempts the young to crime; 
 it vitiates human stock; and the state, which is designed for 
 the protection of society, should entirely suppress it ~No adul- 
 terer or adulteress should run loose in society. They are far 
 more dangerous than catamounts or mad dogs. 
 
 6. Criminals should be promptly punished. In 'modern as 
 well as in ancient times some very trivial offenses have been 
 punished by death. It is not surprising that the moral con- 
 sciousness of the people has revolted against this. Excessive 
 punishment tends to reaction, which leads to laxity. The cer- 
 tainty of punishment is much more potential against crime 
 than the severity of punishment. 
 
 If criminals are not punished, mob law is the result. This 
 shows that man's moral nature demands a just punishment for 
 crime. I do not) mean that mobs are just, but they result from 
 a perversion of justice. The relatives and friends of crim- 
 inals, as a rule, do everything they can to let them loose upon 
 society. Even the church has at times protected them. Vat- 
 tel, in his "Law of Nations," says : "History offers us a thou- 
 sand examples of bishops who remained unpunished, or were 
 but slightly chastised, for crimes for which nobles of the high- 
 est rank forfeited their lives. John de Braganze justly in- 
 
184: MACROCOSMUS. 
 
 flicted the penalty of death on those noblemen who had con- 
 spired his destruction ; but he did not dare to put to death the 
 Archbishop of Braga, the author of the detestable plot." Vat- 
 tel certainly shows that the Church of Rome did some very 
 naughty things during the thirteenth and fourteenth centuries, 
 and that the priesthood was protected in these crimes by the 
 authority of the Roman See. It is not surprising that the 
 people revolted against the authority of the Church of Rome. 
 
 While all criminals should certainly be separated from soci- 
 ety, I do not believe it is right to put men to death upon cir- 
 cumstantial evidence alone. It is evident, upon the best author- 
 ity, that many innocent persons have been executed. This, 
 doubtless, was the main reason why General Lafayette, Victor 
 Hugo, and many other eminent reformers, have been opposed 
 to capital punishment. 
 
 The word "capital" is derived from the Latin caput, the 
 head; and is so named because capital punishment was origi- 
 nally inflicted by decapitation. Such punishment should only 
 be inflicted upon the worst of criminals. In the confession of 
 John A. Murrel, the notorious robber and murderer, we find 
 an account of the murder of a poor wood-chopper. Murrel 
 asked the poor man to give up his money ; and on being in- 
 formed that he had none and had a wife and eight children 
 to support, told the wood-chopper that he had only five minutes 
 in which to live. The poor man fell on his knees, and prayed 
 even for his murderer; but Murrel was true to his word, and 
 shot him after telling him that so poor a wretch should not 
 live. Can any one question the right of the state to execute 
 such an outlaw ? He had filled his cup of iniquity, and was 
 not worthy to live. I once thought that it might be well to 
 abolish capital punishment ; but upon more careful investiga- 
 tion I am satisfied that Xature and Revelation require it in 
 certain cases. Read the following: 'AYhoso sheddeth man's 
 blood, by man shall his blood be shed, for in the image of God 
 made ho man" (Gen. ix. 6). 
 
 The great object of civil government is the maintenance 
 of justice among men. Its office is to make and execute right- 
 
THE CKIME PROBLEM. 185 
 
 eons laws. God never intended man to live alone, but con- 
 stituted him for society. Civil society is, therefore, an insti- 
 tution of God, and of divine origin. As society is of divine 
 origin, government, which is the outgrowth of society, is also 
 of divine origin. "The powers that be," that is., the legiti- 
 mate powers of government, "are ordained of God" (Rom. 
 xiii. 1). The demands of law and justice must not be disre- 
 garded by any government, or the result will be anarchy. Bru- 
 tus understood this when he executed his own son for violating 
 the laws of Rome. The transgressor must be punished, or law- 
 lessness will prevail and society suffer. 
 
 Murder is the blackest and most heinous of crimes. "Thou 
 shalt not kill," is the language of the Sixth Commandment. 
 The meaning is, thou shalt do no murder. Blood may be shed 
 in the following cases, and the person be innocent: (1) In a 
 case of accident where there is no intention to shed blood; (2) 
 in a clear case of self-defense; (3) in a just and lawful war 
 where defense is necessary against an unjust invasion ; (4) in 
 the execution of justice, where the officer has lawful power to 
 put capital offenders to death. The officer is simply doing his 
 duty. The reason why murder is such a terrible crime, is the 
 fact that man was made in the image of God. The murderer 
 not only sheds man's blood, but also stabs God, in whose image 
 man was made. The murderer has shed man's blood, and by 
 man shall his blood be shed. In Deut. xix. 21 we have this 
 language : "Thine eye shall not pity, but life shall goi for life." 
 We find in Num. xxxv. 31-34 language still more definite: 
 "Moreover ye shall take no satisfaction for the life of the mur- 
 derer, who is guilty of death ; but he shall be surely put to 
 death." Blood pollutes the land, and the inspired writer states: 
 "The land can not be cleansed of the blood that is shed therein, 
 but by the blood of him that shed it." We read of shocking 
 murders almost every day in our papers; and our juries are 
 less severe on them than they are on petty thieves. We are 
 now T having much mob law, and this is the cause of it. Even 
 murderers, when they confess their crimes, consent to the jus- 
 tice of capital punishment. A few years ago I went on the 
 
186 MACROCOSMUS. 
 
 gallows with a murderer. He told me that he ought to die 
 for his crime. Capital punishment is in harmony with Matt, 
 v. 39, which forbids private revenge, but not public punish- 
 ment for crime. We have no right to take our causes into our 
 own hands, for vengeance belongs to God (Heb, x. 30). Civil 
 government is God's agent in executing vengeance against 
 those that shed man's blood. 
 
 7. The application of Christian principles to society will 
 do more than anything else to stop crime. This is fully illus- 
 trated in the triumphs of Christianity over the Roman Empire. 
 Paul gives a proper description of the condition of heathen 
 society. It seems that even the Roman people had been set. on 
 .fire of hell, and sought only sensual gratification. Mr. Lecky 
 speaks of the pages of Seutonius as remaining "an eternal wit- 
 ness of the abysses of depravity, the hideous and intolerable 
 cruelty, the hitherto unimagined extravagances of nameless 
 lust, that were then manifested on the Palatine." Renan uses 
 language almost as strong. Matthew Arnold truly speaks in 
 the following lines: 
 
 "On that hard pagan world, disgust 
 And secret loathing fell; 
 Deep weariness, and sated lust, 
 Made human life a hell!" 
 
 Christianity triumphed over all these evils and regenerated 
 society. Why is this \ We will let Mr. Lecky answer, for he 
 is not supposed to be too favorable, at least to historical Chris- 
 tianity. These are his words: "It united with its distinctive 
 teaching a pure and noble system of ethics, and proved itself 
 capable of realizing in its action." 
 
 Christianity teaches that God is the Father of all races; 
 and this doctrine has done much to advance the cause of civili- 
 zation. It should be made the fundamental principle of all in- 
 ternational law. The doctrine of the Fatherhood of God binds 
 the conscience of man, and it makes him feel responsible for 
 Ills acts. The counterpart of the above is the doctrine that all 
 men are brothers. In tin's Christianity rose far above the eth- 
 
THE CRIME PROBLEM. 187 
 
 nic religions of the world. Xo man who accepts with his 
 whole heart the principles of Christianity can be guilty of any 
 crime. If Christianity was universally triumphant, crime 
 would be known no more. All persons interested, in the eleva- 
 tion of society must, then, be interested in the spread of Chris- 
 tianity. 
 
 If even one city in our country could be induced to carry 
 out fully the principles of Christianity, what a wonderful light 
 indeed it would be iii this dark world. There would be no 
 drunkenness; for no drunkard can enter into the kingdom of 
 God. There would be no murder; for a murderer can net 
 enter God's kingdom. There would be no mammonism ; for 
 1he man who trusts in uncertain riches can no more enter into 
 God's kingdom than a camel can go through the eye of a needle. 
 There would be no stealing, for the Bible teaches the one who 
 has been a thief to steal no more. There would be no brothels ; 
 for fornication and adultery are severely condemned in God's 
 word. In fact, all vices and crimes would be abolished, and 
 society would soon reach perfection. 
 
CHAPTER IX. 
 
 The Problems of the Church. 
 
 It is certainly a fact that the church does not reach the 
 masses as it should. The lower classes in our large cities, as 
 a rule, have no sympathy with the church. They look upon 
 it as a kind of clubhouse for the rich man, and do not consider 
 themselves even privileged to attend. This is not as it 
 was in the first century, for Christianity had a special mes- 
 sage for the poor. Christ came to preach the gospel to the 
 poor, and the apostles fully carried out his commission in that 
 respect. 
 
 The church must bring itself again into sympathy with the 
 people. In comparing the great cities of Christendom, it is 
 a sad fact for our civilization that the greatest centers hav? 
 very inadequate church accommodations for the people. Ber- 
 lin, the Athens of modern times, has but about one hundred 
 places of worship for more than a million people. These also 
 include Jewish synagogues. When we consider the inactivity of 
 the German church, it is not surprising that there is so much 
 infidel socialism in Germany. London has 'more than five mil- 
 lions of inhabitants, and only about sixteen hundred churches 
 to accommodate this vast multitude. If things continue this 
 way, there will in another century be many more than a sub- 
 merged tenth. 
 
 It must be admitted that even in this country there are 
 very scant church accommodations in the great centers of influ- 
 ence. It is claimed that even the churches we have can not 
 be filled. It is certainly not because there are not people with 
 which to fill them. It grows out of the hostility of the masses 
 towards the church. The church is partly to blame for this, 
 and much of it also grows out of social environment. What- 
 ever the cause may be, it must be remedied, or our civilization 
 is in danger, 
 
 188 
 
THE PROBLEMS OF THE CHURCH. 189 
 
 The church can not fulfill its mission unless it reaches the 
 poor. There is a tendency in this country to move the churches 
 from the centers of the cities, where the poor live, to the subur- 
 ban homes of the rich. This leaves the poor without church 
 privileges. Some think the remedy for this is to build cheap 
 chapels for the poor. This is not in harmony with the princi- 
 ples of Christianity, which make no distinction between rich 
 and poor. All are one in Christ, and such distinctions only 
 tend to alienate the people more and more from the church. 
 Let suitable and convenient houses of worship be built for 
 all classes to worship together. When a man becomes a Mo- 
 hammedan, no difference how poor he is, all other Mohammer 
 dans receive him as a brother, and how much more so should 
 this be with the followers of Christ ! 
 
 There is a great responsibility resting upon the American 
 church. Foreigners and their children constitute more than 
 one-third of our inhabitants. As these foreigners usually go 
 to cities, our cities soon come largely under foreign control. 
 Eighty per cent, of the population of New York City is either 
 foreign-born, or children of foreign-born parents. In Chicago 
 the per cent, is even larger. What, then, can the American 
 church do for these foreigners? It is certainly a fact that 
 many of these foreigners have a special antagonism towards 
 Christianity. It may be a Herculean task, but these people 
 must be converted. Our forefathers were once savages, and 
 Christianity subdued their ferocious nature and gave us modern 
 civilization. It may be well for the state, in certain cases, 
 to restrict emigration; but the mission of the church is to 
 convert all. Christianity makes all men brothers, no differ- 
 ence what may be the race or nationality. 
 
 "Turn, turn, my wheel! The human race, 
 Of every tongue, of every place, 
 
 Caucasian, Coptic or Malay, 
 All that inhabit this great earth, 
 Whatever be their rank or worth, 
 Are kindred and allied by birth, 
 
 And made of the same clay." 
 
190 MACROCOSMUS. 
 
 SECTION I. THE CHURCH AND THE INDIVIDUAL. 
 
 In a past age, individualism was carried too far; and the 
 relation of the individual to society was poorly understood. 
 In fact, the greatest lawyers and statesmen were delighted to 
 speak of the social compact, and the sacrifices the individual 
 had to make for society. There never was a greater fiction than 
 this social compact. A man is born in society, and his duties 
 to society are as natural as his duties to himself. In fact, 
 man is a social being, and can only accomplish his mission 
 in connection with society. Those who talk about a conflict 
 between individualism and socialism have certainly given but 
 little attention to the problem. The great social conflicts of the 
 present age can never be settled except by a proper recognition 
 of the individual and his obligations to society. While the 
 pendulum once swang too far in the direction of individualism, 
 there is now great danger of its swinging too far in the direc- 
 tion of socialism. I believe in a true socialism, as I do in 
 a true individualism; but infidel socialism only brings ruin to 
 society. As extreme individualism led to infidelity, so extreme 
 socialism leads in the same direction. We should be careful 
 to avoid extremes. 
 
 Society is made up of individuals; so it can only be regen- 
 erated by the regeneration of the individual. That is exactly 
 the method of Christianity in uplifting humanity. While it 
 has a golden chain extending from heaven to earth, and golden 
 cords extending from this chain to all the nations, it has, also, 
 golden threads extending to every human being. Christ com- 
 missioned the apostles to preach the gospel to every humau 
 being. The nations can only be converted to Christ as the indi- 
 viduals of these nations are converted. The church, then, can 
 never be divorced from true individualism. Its appeals must 
 always be directly to the individual. 
 
 This might be suggestive to many social reformers; for 
 they try to regenerate society without regenerating the indi- 
 vidual. I believe in the state's doing all it can to counteract 
 pauperism, and to promote a more just distribution of wealth; 
 
THE PROBLEMS OF THE CHURCH. 191 
 
 but state-help can never supersede the necessity of self-help. 
 Paul's position that the individual should not eat unless he 
 would work, is correct. Idleness is a crime against society; 
 and those who will not embrace the opportunities offered them 
 to provide for their own households, are worse than infidels. 
 It is perfectly useless to talk about elevating society without 
 elevating the individual. If all are properly taught how to 
 make a success of life, the inequalities of society will rapidly 
 disappear. I do not mean that all will succeed exactly alike; 
 but each in his own way can make life a success. I was a 
 teacher for several years; and while I recognize the fact that 
 some students can succeed better than others, I have never 
 known any to fail who would properly apply themselves. In 
 all our efforts to advance the interest of society, let us never 
 lose sight of individual activity. 
 
 If all Christians will do their duty, the church can do 
 much toward solving the great problems of the age. One great 
 difficulty in Christian work is the fact that the individual gets 
 lost in the multitude. How frequently do we hear church-mem- 
 becrs of ability say that they should do so and so. It is only 
 the most active members that say we must attend to such work. 
 It is certainly a fact that the church at the present time can 
 not properly command its resources. A large portion of the 
 wealth of the world belongs to professed Christians. Suppose 
 they possessed the spirit and liberality of the early Christians, 
 how long do .you think it would take to convert the world ? If 
 the church in the twentieth century had the spirit and liberality 
 of the church in the first century, in less than twenty-five 
 years the world would be converted to Christ, and the great 
 problems of the age would be largely solved. 
 
 SECTION II. THE CHURCH AND THE FAMILY. 
 
 God doe® not intend the church to abolish either the family 
 or the state. These are all intended to promote the progress 
 of humanity, and should work in perfect harmony. The~ church 
 fully recognizes the divine mission of the family, and the Sun- 
 day-school is designed, not to supersede family instruction, but 
 
192 MACEOCOSMUS. 
 
 to supplement it. One special mission of the church 
 is to carefully guard the sacredness of the family rela- 
 tionship. All institutions, therefore, which tend to destroy 
 the divine character of the family are deadly foes to the 
 church. The church and the family must either stand or 
 fall together. 
 
 It is certainly a sad fact to contemplate, when we find, ac- 
 cording to statistics, that divorces in some of the States and 
 Territories have run so high as 12 and 14 per cent, of the mar- 
 riages. In many cases, there was separation without any appli- 
 cation for a divorce. While more strict and uniform divorce 
 laws would do good, even this would not reach the root of the 
 trouble. Careful investigation in several towns and cities has 
 shown the fact that many separate without even applying for 
 a divorce, and form illicit unions as substitutes for marriage. 
 I see no remedy for this except to lift the people to a higher 
 moral plane, and to hurl God's eternal truth at the consciences 
 of the people as Paul did when preaching before Felix and 
 Drusilla, 
 
 Christian people can do much towards securing good laws 
 for the protection of the family. While I am fully aware that 
 laws can not be enforced until public sentiment is educated, 
 the objector constantly overlooks the fact that law itself is a 
 great educator. It must be admitted by all persons, who have 
 given attention to the subject, that the property of a woman 
 is now much better protected than her chastity. There is 
 really no law against insulting a lady, and this leaves the peo- 
 ple a law unto themselves. That is evidently one great reason 
 why the shotgun and revolver are so frequently employed. A 
 gentleman told me a, few months ago that he saw an excellent 
 lady insulted on a train some time ago. It was not. long aftei 
 this until that man was killed for insulting another lady. I 
 attended the trial of her husband, and if the jury had decided 
 according to the law, he would have been convicted of man- 
 slaughter. The jury was out three minutes, and brought in a 
 verdict of not guilty. The judge told me that they never 
 could convict a man under such circumstances; that the jury 
 
THE PROBLEMS OF THE CHURCH. 193 
 
 would pay no attention to the law. We certainly need more 
 strict laws for the protection of the family. 
 
 Dr. Mulford truly says: "Sociology is the coming science, 
 and the family holds the key to it." The same author also 
 wrote: "The family is the most important question that has 
 come before the American people since the war." Professor 
 Adams, of Johns Hopkins University, uses this expressive lan- 
 guage: "The family, oldest of institutions, perpetually repro- 
 duces the ethical history of man, and continually reconstructs 
 the constitution of society. All students of sociology should 
 grasp this radical truth, and should also remember that the 
 school and college, town and city, state and nation, are, after 
 all, but modified types of family institutions, and that a study 
 of the individual elements of social and political life is a true 
 method of advancing sociology and politics in general." While 
 we greatly rejoice at the success the church has made in its 
 Sunday-school work, we are sorry that there has not been a 
 corresponding advance in the religious work of the familv. 
 We have no such works on the family as Trumbull on the 
 Sunday-school, and Mulford on the nation. It is very import- 
 ant that this department of Christian work speedily be brought 
 to a much higher standard of perfection. 
 
 The church should unite its forces in abolishing the 
 social vice, for it is a deadly foe to the familv. It is 
 also one of the most outbreaking and defiant forms of 
 evil. The church can do much towards abolishing this 
 evil in the following ways: (1) Christians, if they will 
 make a proper effort, can better the condition of the laboring 
 classes. The low wages, which many women receive in our 
 cities, are a constant temptation to them to sell their chastity 
 to obtain the necessaries of life. The poor are also frequently 
 compelled to live in a kind of promiscuity that makes virtue 
 almost impossible. The very air around them seems to throb 
 with foul speech ; and we can not otherwise than expect them 
 to be influenced by their environment. The church can not 
 afford to neglect the cries of these poor women. (2) Christians 
 should hold men responsible for their conduct the same as they 
 
194 MACROCOSMUS. 
 
 do women. It is very cowardly in society to banish the weaker 
 sex for the sin it appears almost to commend in the stronger. 
 A moTal leper, especially if he be rich, can ruin a number of 
 women, and then be received into society upon the same terms 
 as the purest of men. In fact, he has no difficulty in marrying 
 some pure woman. Christians can not afford to sanction such 
 things, and they should make the standard for man precisely 
 the same as they do for woman. (3) The church has an im- 
 portant mission in elevating the tone of social purity. I very 
 much fear that this subject is greatly neglected by the instruc- 
 tors of the young. Unless proper attention is given to this sub- 
 ject, our public schools may become sources of evil. All classes 
 are there gathered together, and there is great danger that the 
 evil-minded will corrupt the innocent. Christians can call the 
 attention of the teachers to this subject, and so organize the 
 students that great good can be accomplished. This is an im- 
 portant field for Christian workers. 
 
 The church should wage an unceasing war against the liq- 
 uor traffic, for it brings more sorrow to the family than any 
 other vice. In fact, it is the foundation of nearly all other 
 vices and crimes. The people want protection from this ruin- 
 ous traffic. A young lawyer not long since told me that he 
 was frequently invited to drink by older lawyers and by lead- 
 ing politicians. This is certainly a deplorable state of society. 
 A lawyer in middle life sent for me some time ago and con- 
 fessed that rum had the better of him. It was sad to hear 
 his wails, and see the weeping wife and daughter. Unless 
 the church is willing to make a covenant with death and hell, 
 her voice ought to be unanimous against the liquor fiend. Un- 
 less we are up and doing as Christians, what will another quar- 
 ter of a century bring forth ? I am no pessimist ; but I do 
 tremble for my country if the liquor traffic is permitted to con- 
 tinue twenty-five years longer unchecked. The license business 
 only tends to make the traffic respectable. It is said that pros- 
 titution has been so long licensed in some German cities that 
 it has become so respectable that candidates for the harlot's life 
 have to present certificates that they have been confirmed in the 
 
THE PEOELEMS OF THE CHURCH. 195 
 
 Established. Church. I have lived in cities where professed 
 Christians would walk out of saloons, wiping their mouths and 
 looking as innocent as if they had been drinking soda water. 
 The sooner Christians recognize the situation and go to work, 
 the better it will be for their consciences and for their country. 
 Let us all do what we can for suffering humanity. 
 
 "I must do something for the weary and the sad, 
 I must give forth the love that makes my heart so glad; 
 For God so fills my spirit with a joy that passeth show, 
 I fain would do his bidding in the only way I know. 
 So to suffering and to sorrow, I shall always give my heart, 
 And pray to God that every day I may some good impart, 
 Some little act of kindness, some little word of cheer, 
 To make some drooping heart rejoice, or stay some falling tear. 
 
 *And when I've crossed the river, and passed the waters o'er, 
 And feel that some will miss me upon the other shore, 
 My grateful spirit ever shall bless the Lord divine, 
 Who crowns the humblest efforts of a human love like mine." 
 
 SECTIOX III. THE CHURCH AND SOCIAL PROBLEMS. 
 
 The study of Acts and the Epistles from the standpoint of 
 sociology would be both profitable and interesting. In fact, 
 I would like to see a good socialistic commentary on this part 
 of the New Testament. The comparative study of the terms 
 ecclesia and Tcoinonia are of much sociological interest. There 
 can be no question that the early Christian church furnished 
 the world with the highest type of society. According to the 
 science of sociology, the best elements of society are: (1) A 
 common cause in which all are interested; (2) a profound con- 
 viction of the truth, developing the best faculties of man; (3) 
 such an enthusiastic love that it conquers all selfish elements. 
 These things were all fulfilled in the early history of the Jeru- 
 salem church. We may add to these that the early Christiana 
 had common sufferings and a common hope. 
 
 The ancient Christians did not practice communism in the 
 sense in which it is advocated by modern infidel socialists. Dis- 
 tribution was only made to those in need and those that would 
 not work could not eat. There was no abolition of private 
 
196 MACEOCOSMUS. 
 
 property, for Peter said to Ananias, "While it remained, it 
 was your own." Ananias was condemned for trying to 
 deceive the Holy Spirit in keeping back part of his 
 property when he claimed to have given all. The apostle 
 fully recognized the right of Ananias to it before he gave 
 it away. 
 
 The liberality of the Jerusalem church is a model for all 
 ages. In fact, Antioch and other churches showed a similar 
 liberality. The early Christians would not lay up treasures 
 on earth while their brethren were suffering for food. Noth- 
 ing but a covetous and selfish exegesis can explain away the 
 plain teaching of the New Testament on the subject. There 
 is not a hint in the Acts of the Apostles that the liberality of 
 the Jerusalem church was intended to be transitory. A distin- 
 guished American statesman has said that so long as it is pos- 
 sible for one man to hold a hundred million dollars of property, 
 and to wield the vast power such wealth puts into his hands, 
 so long there will be discontent among the laboring classes, 
 and this discontent will result in communism and anarchy. In 
 the seventeenth century Thomas Fuller declared that if any sup- 
 pose that society can be peaceful while one-half is prospered 
 and the other half pinched, let him try whether he can laugh 
 with one side of his face while he weeps with the other. This 
 is a question the church will have to face, and its postpone- 
 ment will do no good. It is certain that it is the greed of the 
 church, and not its creed, that is making so many infidels at 
 the present time. The Pope of Pome lives in a palace with 
 five or six hundred attendants, and receives annually one and 
 a half millions of dollars. What will sensible people think 
 of his claim to be the successor of Simon Peter, who scarcely 
 had a place to lay his head ? There is hoarded up in Protestant 
 hands about ten billions of dollars, notwithstanding the fact 
 that our Saviour warned his disciples against laying up treas- 
 ures in earth. The fate of Dives will certainly be the fate of 
 many professed Christians ; for Jesus taught the impossibility 
 of serving; both God and mammon. There is an impassable 
 gulf between God and mammon. There is an impassable gulf 
 
THE PROBLEMS OF THE CHURCH. 197 
 
 between Dives and Lazarus in this world as well as in the world 
 to come, and it can only be bridged by the conversion of 
 Dives. This conversion must take place in this world, for 
 Christ certainly taught that there is no hope in the world to 
 come. 
 
 The church can do much towards solving the labor problem. 
 I do not mean that this is to be done by interfering with the 
 proper functions of the state. The work of the church 
 is moral and religious, and it should never lose sight of 
 this. While the church has its mission even in the polit- 
 ical world, it is of a moral and religious character. 
 McCosh has truly said that Gen. iii. 15 contains an epit- 
 ome of the history of the world. The world is a scene of 
 good and evil, and there is necessarily a conflict between the 
 two. Science harmonizes with the Bible when it calls life a 
 struggle for existence. 
 
 It is the business of the church to condemn the wrong wher- 
 ever found. Human nature is much the same everywhere, and 
 if laboring men could exchange places with capitalists, they 
 would act very much as capitalists now act. This is shown by 
 the way in which they treat one another. If a man does not 
 happen to belong to their trust, they w T ill not let him work; 
 and in this they violate the principles of the American Con- 
 stitution. It is an interference with personal liberty that 
 should not at all be tolerated. I know a young man well who 
 was thrown out of work because he could not conscientiously 
 belong to a labor union. The union men would not work with 
 him. This was certainly an unlawful interference with per- 
 sonal rights. The labor unions have doubtless done good in 
 protecting the rights of the laboring men, and in this we rejoice, 
 and will continue to* rejoice. We can not, however, sanction 
 wrong on the part of any. The church should make a special 
 effort to convert the laboring men, and protect them from the 
 influence of infidel socialists. By a united effort on the part of 
 all Christians, the church can do for the downtrodden in the 
 twentieth century what it did for the same class in the first 
 centurv. 
 
198 MACROCOSMUS. 
 
 The church can not afford to compromise with capitalists. 
 It does them a great injury when it does so. It has a message 
 for the rich as well as for the poor, and it should faithfully 
 present it. If it will convert the rich, it will largely have 
 the problem solved, for no true Christian will fail to let the 
 laborer properly share in the profits of his business. Our Sa- 
 viour certainly taught that none who placed their trust in un- 
 certain riches could enter into the kingdom of God. Those 
 who use their wealth for the purpose of making more money, 
 simply to gratify an avaricious disposition and to secure the 
 influence that wealth gives, certainly trust in uncertain riches. 
 It must be admitted that the majority of capitalists do this 
 very thing. Then they can not, of course, enter into the 
 kingdom of God. The pulpit should be plain on this 
 subject, and not have the blood of this class resting upon 
 it. Let us have the zeal of the early Christians, and 
 we will soon be able to send much surplus capital into the 
 world doing good. This will greatly help to bring about the 
 millennium. 
 
 The church will never be able to fully command its re- 
 sources until it returns to the unity and' spirit of the apos- 
 tolic church. If the church of the twentieth century had the 
 liberality of the church of the first century, it could soon settle 
 the labor problem. When Cromwell saw in the cathedral sil- 
 ver statues of the twelve apostles, he ordered them to be coined 
 into money, so that they might go about doing good. There 
 is now hoarded up by professed Christians ten or twelve bil- 
 lions of dollars which should be going about doing good. A 
 careful study of the Xew Testament from, the standpoint of 
 sociology would now do great good. Those who are giving 
 some attention to this subject greatly deplore the divided con- 
 dition of Christendom. Some Christian sociologists advocate 
 co-operation on the part of all professed Christians; others 
 favor organic union as it existed in the days of the apostles. 
 Co-operation may prepare the way for something better; but 
 all faithful students of the Xew Testament must work and 
 pray for the unity that existed in the early church. When 
 
THE PROBLEMS OF THE CHURCH. 199 
 
 we have the unity for which Jesus prayed, then will the w T orld 
 soon be converted to Christ. "Neither for these alone do I 
 pray, but for them also that believe on me through their w T ord ; 
 that they may all be one ; even as thou, Father, art in me, and 
 I in thee, that they also may be one in us : that the world may 
 believe that thou didst send me" (John xvii. 20. 21). 
 
CHAPTER X. 
 
 Pkoblems of the State. 
 
 The October number of Volume I. of the New Christian 
 Quarterly contains an interesting editorial on "Christianity 
 and Civil Government," from which I take the introduction 
 to this chapter : 
 
 '"The family, the church and the state, it is here held, are 
 all divine institutions. They constitute a social trinity by 
 which human welfare is conserved and promoted. They exist 
 by divine authority because they grow out of fundamental 
 human needs and are essential to the progress of the race. This 
 is almost universally admitted as to the family and the church, 
 but it is not so generally accepted as to the state. But that 
 the state has high and important functions to discharge in the 
 present state of the world, which are essential to the peace, the 
 social order, and the security of men, and that their functions 
 have their place in the general scheme of God's government 
 of the world, admits of no reasonable doubt. 'The powers that 
 be' — in the civil order — 'are ordained of God.' It would be 
 difficult to find stronger language asserting the divine right 
 of either the family or the church. 
 
 "It may be said in reply to this that if the state existed 
 by divine authority, and constituted any part of God's scheme 
 for the management of the world, that God would have re- 
 vealed and ordained one particular form of government as best 
 adapted to men's needs, whether absolute monarchy, consti- 
 tutional or limited monarchy, or democracy, and that no other 
 form would have been recognized or tolerated. Xo doubt, if 
 it had been left to men, they would have arranged it that way. 
 But God is wiser than man. He could see that the same form 
 of government would not have been adapted to all nations and 
 peoples, in all ages, and so, instead of ordaining an ironclad 
 form of civil government for all time and for all people, he 
 
 lias simply ordained that there shall be civil government, and 
 200 
 
PROBLEMS OF THE STATE. 201 
 
 that men shall be subject to it, and left it with the people to give 
 it such form as would best conserve the interests of society at 
 any particular time or in any particular country, under the 
 general guidance and inspiration of the principles and truths 
 of his revealed religion." 
 
 SECTION I.— ORIGIN OF THE STATE. 
 
 Aristotle claims that man is by nature a political animal. 
 It is certain, then, that the state has its origin in the nature 
 of man. As God has created the nature of man, he has, at 
 least mediately, created the state. The origin of the state was 
 not by any social compact ; but it grew out of man's needs. We 
 were born into the state as we were born into the family. 
 Aristotle taught that the man who was connected with no state 
 w r as a monster, either above or below T the level of human nature, 
 and 'more likely to be below than above. This great philoso- 
 pher contradicted the social contract theory of Epicurus long 
 before its origination. He knows of no time when a contract 
 was made between savages, and he has no knowledge of a 
 • people entirely destitute of political order. iSTone but polit- 
 ical theorists have any news from a savage country where a 
 social contract was made. 
 
 The state is the institute of rights, which rights are im- 
 plicit in our nature. There can be no harmonious develop- 
 ment without them. They are properly stated in the second 
 table of the Mosaic laAv as follows : The right of life, of family, 
 of property, and of good name. These are all essential to our 
 highest ethical culture. Herbert Spencer says that a man has 
 the right to live outside of all political society. Be that as it 
 may, it is certain that he could not develop thus his highest 
 manhood. 
 
 It is very evident that the state grew out of the family, 
 for every family is really the state in miniature. Parents have 
 to legislate, judge and execute law. The children, as depend- 
 ents, are necessarily treated as subjects. Dr. Paley truly says: 
 "A family contains the rudiments of an empire. The author^ 
 ity of one over many, and the disposition to govern and to be 
 
202 MACEOCOSMUS. 
 
 governed, are in this way incidental to the very nature, and 
 coeval, no doubt, with the existence of the human species." As 
 time advanced, the children and grandchildren would gather 
 around the tent of the patriarch ; so the government of one fam- 
 ily would become the government of many families, all owning 
 allegiance to a common ancestor. The Bible is certainly cor- 
 rect in recognizing the patriarchal as the first form of civil 
 government. The patriarch would finally gather around him 
 so many followers that he would be able to conquer other 
 tribes, and thus the kingdom and empire were finally estab- 
 lished. When we consider the authority of the patriarch, it is 
 not difficult to understand why the ancient kingdoms were 
 largely absolute monarchies. 
 
 SECTION II. THE PEOGEESS OF THE STATE. 
 
 It is interesting to trace, in Maine's "Village Communi- 
 ties," the gradual differentiation of the state from the family. 
 In fact, for a long time the state was only the family extended, 
 and the communism of the family was transferred to the state. 
 The tribe forms the intermediate link between the family and 
 the state. While the tribe is certainly not to be the permanent 
 organization of mankind, it is a fact that it yet embraces the 
 majority of the race. As Maine truly declares, the majority 
 of mankind have stereotyped their institutions ; and only a 
 minority have succeeded in differentiating the state from the 
 family. 
 
 We learn from Tacitus that our Teutonic ancestors had 
 their village communities. These communities are found in 
 Hindoostan and Russia, with but little change, even to the 
 present day. Even in Russia, each group of habitations is 
 ruled by a pater familias. The pasture land is owned in com- 
 mon ; while the arable land is divided into lots, and cultivated 
 according to the minute regulations of the community. The 
 Russian Government does not interfere with the regulations 
 of these communities. It is really a successor of the Mongo- 
 lian khans, and the Mongolian Government was not a legisla- 
 tive despotism, but a tax-taking despotism. It is safe to state 
 
PEOBLEVLS OF THE STATE. 2U-J 
 
 that among the Aryans we find at least the germ of the town 
 meetings of New England. 
 
 John Stuart Mill makes the Jews an exception to the sta- 
 tionary tendency of other Asiatic nations. The following is 
 his language : "The Jews, instead of being stationary-, like other 
 Asiatics, were, next to the Greeks, the most progressive people 
 of antiquity, and, jointly with them, have been the starting- 
 point and main propelling agency of modern civilization. He 
 claims that the conditions of progress were favorable on account 
 of the prophetic order. In this he is only partially correct ; 
 for the national progress of the Jews antedated the rise of the 
 prophetic order to general influence. The founders of our own 
 nation were diligent students of the Bible, and it is not surpris- 
 ing tna,t*Dr. Franklin should find many striking points of re- 
 semblance between the Jewish nation and the American com- 
 monwealth. 
 
 The ruinous fiction called the divine right of kings was an 
 evolution from the pater familias of the village community. 
 The most civilized nations of modern times only eliminated 
 this fiction from the body politic by a bloody process. The 
 fetish was largely destroyed in England by the successful re- 
 volt against the Stuarts nearly three centuries ago. When 
 Charles I. was executed as any other traitor, and no calamity 
 sent upon the nation for it, the people began to open their eyes. 
 When Charles II. was restored, the fiction was somewhat re- 
 vived ; but his conduct and that of James II. were so shocking 
 that the English nation had no further use for the doctrine of 
 a divine right of kings. 
 
 France freed herself from the theory of a divine right by 
 a shocking revolution. It led to the execution of Louis XVI. 
 and the establishment of a republic. This was overthrown 
 by Xapoleon I., and there was quite a reaction in France in 
 favor of monarchy. Progress, however, would not allow this 
 to continue, and another republic was established. This was 
 overthrown by the treacherous Louis Xapoleon, whose crime is 
 graphically described by the patriotic Victor Hugo. Xapoleon 
 the Little met a just fate in the Franco-Prussian War; and 
 
204 MACKOCOSMUS. 
 
 France established another republic, which continues to the 
 present time. 
 
 Germany yet holds to the theory of a divine right of kings, 
 but a revolution there will come. Prussians are the finest edu- 
 cated people in the world, and despotism there must give way. 
 A revolution may be prevented by proper concessions on the 
 part of the emperor, but the liberty-loving Germans will not 
 permit a king any more than a pope to tyrannize over them. . 
 
 America has been freer from the fictions of the past than 
 any other country upon the face of the earth. Our Puritan 
 forefathers came to this country in order to establish a com- 
 monwealth where they could enjoy both religious and political 
 liberty. Their church government was a pure democracy, and 
 one man's vote counted as much as that of any other man in the 
 community. Their secular affairs were managed upon precisely 
 the same principles as the religious. Republicanism has had 
 a fair chance in America ; for those who laid the foundations of 
 our institutions had long repudiated the doctrine of a divine 
 right of kings and a privileged aristocracy. The American 
 Government is certainly the most perfect that has ever been 
 known in the history of mankind. As we occupy the terminal 
 point in traveling westward, it seems also that our Government 
 occupies the terminal point in the progress of governmental 
 science. The following is the language of De Toqueville con- 
 cerning our Government more than sixty years ago: "Nothing 
 is more striking to a European traveler in the United States 
 than the absence of what we term the Government or the Ad- 
 ministration. Written laws exist in America, and one sees the 
 clailv execution of them ; but although everything moves reg- 
 ularly, the mover can nowhere be discovered. The hand which 
 directs the social machine is invisible. Nevertheless, as all 
 persons must have recourse to certain grammatical forms which 
 are the foundation of human language, in order to express their 
 thought, so all communities are obliged to secure their exist- 
 ence by submitting to a certain amount of authority, without 
 which they fall into anarchy. This authority may be dis- 
 tributed in several wavs, but it must alwavs exist somewhere." 
 
PROBLEMS OF THE STATE. 205 
 
 SECTION III. THE MISSION OF THE STATE. 
 
 The state is not intended simply for princes and classes, 
 but for the whole people. Bentham expressed it thus: "The 
 greatest good of the greatest number." Jefferson improved on 
 this in the following language: "All men have the inalienable 
 right to life, liberty and the pursuit of happiness." Justice is 
 the right of all; and any state which does not recognize this 
 higher law, is behind in the progress of civilization. To se- 
 cure justice among men, governments' were instituted ; and to 
 secure this as far as possible, is the tendency of modern thought. 
 
 We have now reached that stage of progress in which all 
 authority emanates from the people, and if all do not get jus- 
 tice it is because of a lingering prejudice and superstition 
 among the people. The remedy for the evils of society is 
 largely in the hands of the people, and they should select just 
 and experienced representatives to make and administer their 
 laws. Mr. Leeky, in his "History of England in the Eigh- 
 teenth Century," fully recognizes this principle. These are 
 his words : "One of the most difficult problems which the fram- 
 ers of constitutions are called upon to solve is that of provid- 
 ing that the direction of affairs shall be habitually in the hands 
 of men of very exceptional ability, and at the same time pre- 
 venting the instability, insecurity and alarm which perpetual 
 and radical changes in the government must produce." 
 
 Civil society is an institution of God ; for men were created 
 to live together in a social civilized state. It seems to me that 
 man's moral and social constitution makes civil government a 
 necessity, and that the civil state is really the natural state for 
 man. All traditions connected with barbarism tend to show 
 that it is largely a deterioration. The state, then, did not origi- 
 nate in a social compact ; and those writers are wrong who refer 
 to this fiction as the ground of obedience to law. We were 
 born in civil society, and subject to law. The mission -of the 
 state, therefore, is to see that we all have justice. All its regu- 
 lations should be strictly in harmony with the principles of 
 justice. 
 
206 MACROCOSM US. 
 
 The powers of government are derived from the state. The 
 supreme power is not in the government, but in the state. The 
 fundamental law of the state is justice, and the authority of 
 the state is limited by this fundamental law. It is certain, 
 therefore, that the state has no rightful pow r er to establish an 
 unjust government, or to perform an unjust act. If civil gov- 
 ernment was better understood, it would greatly assist in the 
 solution of some very important problems. 
 
 It is, of course, the duty of the state to protect the rights 
 of all, and this implies the authority to punish those who vio- 
 late the law. Liberty and law are in perfect harmony ; in fact, 
 there can be no true liberty without law. Those persons are 
 entirely wrong who suppose that liberty is the absence of law. 
 The law against theft does not abridge a man's liberty; for 
 no one has a right to steal. The law against murder does not 
 interfere with the liberty of man ; for no man ever had the right 
 to murder. The law, then, is essential to true liberty; for we 
 could not enjoy our rights if the penalty of the law were not 
 enforced against those who violate them. Man can claim free- 
 dom to do right, but he has no right to do wrong; and when 
 he willfully violates the law, his punishment is necessary to the 
 general welfare. No punishment should be inflicted which is 
 not for the general welfare. Severe punishment for minor 
 crimes tends to make the community look upon all crimes alike. 
 In Texas and some other States they seem to esteem theft worse 
 than murder, and in some .cases punish it more severely. The 
 state should inflict any punishment that is necessary for its 
 own defense and for the defense of its citizens. Says one, Has 
 it the right to inflict capital punishment? I answer, it has, if 
 capital punishment is essential to its own defense and that of 
 the people. If the individual has a right to defend his life, 
 liberty or property, by taking the life of the assailant, the 
 state certainly has a right to do the same thing. Considering 
 the important mission of the state, the following duties are in- 
 cumbent upon every citizen: (1) It is the duty of all to rec- 
 ognize the authority of the government under which they live. 
 (2) Obedience to the laAvs of the state is incumbent upon every 
 
PROBLEMS OF THE STATE. 207 
 
 citizen. The Bible clearly teaches this. "Let every soul be 
 subject unto the higher powers. For there is no power but of 
 God: the powers that be are ordained of God" (Rom. xiii. 1-7). 
 When the civil law violates the law of God, then the civil law 
 is, of course, to be rejected, for God's law is the highest in the 
 universe, and any law that is out of harmony with it is without 
 authority. "We ought to obey God rather than men" (Acts 
 v. 20. (3) It is the duty of each citizen to help support his 
 government. (4) Each citizen should be willing to do what he 
 can to defend his country in an hour of danger. True patriot- 
 ism will, at least, require this at his hands. (5) All 
 officials should remember that civil government is some- 
 thing more than a machine, and that they should discharge 
 their duties in the spirit and aims of uprightness and benevo- 
 lence. The New Testament teaches that these duties should 
 be performed with a loving and an earnest spirit, "as to the 
 Lord, and not unto men." What is, then, known as the "spoils 
 system" is entirely out of harmony with a true Christian civ- 
 ilization. 
 
 SECTION IV. THE BIBLE AND CIVIL GOVERNMENT. 
 
 The Jewish nation was a typical nation, and the Old Tes- 
 tament is the key to national life. This book teaches that every 
 nation has an unseen king, and when his laws are violated, that 
 nation suffers. In fact, nations are held responsible for their 
 conduct as well as individuals, and the nations of the past have 
 perished on account of their sins. It is well for nations to 
 remove kings who tend to hide from the people the divine King. 
 I am glad that I live in a country which recognizes the unseen 
 King. The Supreme Court of the United States has decided 
 that our country is a Christian country. We must discriminate 
 between a theocracy and a hierocracy. In a hierocracy the 
 church and state have not been differentiated from each other. 
 We are in favor of a theocracy, but not of a hierocracy. A 
 theocratic nation is simply one that acknowledges the supreme 
 authority of God. A nation that does not do this will certainly 
 perish. 
 
208 MACROCOSMUS. 
 
 It is said that when a friend found seven editions of the 
 Greek Testament in the library of Rufus Choate, and not a 
 copy of the Constitution, he inquired the cause of this. The 
 reply was : "The Constitution of 'my country is in them all." 
 The Bible is a book of principles, and not a book of rules. 
 Right living depends upon right principles ; and we are willing 
 for the Bible to be judged by this standard. The tree is known 
 by its fruit. 
 
 Infidels have made many attacks upon the law of Moses, 
 but it continues impregnable. All law must either be given 
 from without as a means of education, or be simply custom as 
 the result of slow growth. The law of Moses was superior <o 
 the nation that received it, and it consequently came from with- 
 out. That is, it contained a revelation from God. Modern 
 civilization is specially indebted- to the work of three great 
 nations ; viz. : The Hebrew, the Greek and the Roman. Pilate's 
 inscription over the cross seems to have been an unconscious 
 prophecy of the triumphs of Christ's kingdom over the nations 
 of the world. 
 
 The influence of the Mosaic law upon Greek thought was 
 great. In fact, the Old Testament was translated into the 
 Greek language nearly three centuries before the Christian era. 
 There can be no question that the Greeks were well acquainted 
 with the law of Moses long before this; for Palestine was 
 really the highway of the nations. It was at the junction of 
 three great continents ; so that the law of Moses could not other- 
 wise than have had a very extended influence. Have you ever 
 thought of the fact that the Mosaic law is the only ancient law 
 that has cotme dow T n to us entire ? What has become of the laws 
 of Cyrus, Solon, Lycurgus, E"uma, and others ? The historian 
 Prideaux claims that Aristotle was acquainted with the laws 
 of Moses. Clement of Alexandria, a profound student of the 
 Platonic philosophy, declares that Plato was under obligations 
 to the Mosaic law. Professor Haven, in his "History of An- 
 cient and Modern Philosophy," says: "Chief among these re- 
 ligious systems of the east in practical influence on the Grecian 
 
PROBLEMS OF THE STATE. 201) 
 
 mind was the Jewish theology as presented in the Hebrew 
 Scriptures." 
 
 It is scarcely necessary to discuss the influence of Grecian 
 laws upon the Roman, for this is universally admitted. Cicero 
 declares that the Twelve Tables were borrowed from the laws of 
 Greece. Gibbon quotes the statements of Livy, that the depu- 
 ties of Rome visited Athens in the times of Pericles; and that 
 the laws of Solon were incorporated into the Twelve Tables. 
 Through the Greeks the Mosaic law influenced the Roman. All 
 students of law well know the influence of Roman law upon 
 the English. Professor Peabody, of Harvard, was a favorite 
 lecturer with me. I present the following note from one of 
 his lectures: "The influence of Christian ethics upon the Roman 
 law is in the following particulars. Historically (1) the seat 
 of the Roman Empire was transferred to Constantinople; (2) 
 not one of the law-reforming emperors was of Roman birth or 
 lineage; (3) reformation of the law in the precise direction of 
 Christian thought; (4) the law-reforming emperors were Con- 
 stantine and Justinian, and they were both under a dominating 
 Christian influence," I heard Theodore Woolsey, ex-president 
 of Yale University, in a series of lectures at the Boston Uni- 
 versity, and he fully confirmed the language of Professor Pea- 
 body. Not long since, I read the "Spirit of the Laws," by 
 Montesquieu, and was much impressed with the dependence of 
 the law upon the Bible. Michaelis, long a professor- of law at 
 the University of Gottingen, says : "A man who would consider 
 laws philosophically, who would survey them with the eye of 
 a Montesquieu, would never overlook the laws of Moses." 
 Blaekstone, the great commentator, says : "Upon these two foun- 
 dations — the law of nature and the law of revelation — depend 
 all human laws." Chancellor Kent, in his Law Commentaries, 
 claims that the ideas of right and justice among the govern- 
 ments of Europe largely depend upon the influence of Chris- 
 tianity. 
 
210 MACKOCOSMUS. 
 
 SECTION V. THE BIBLE AND HUMAN LIBEKTY. 
 
 Edward Everett declared that God and liberty were the two 
 master ideas of all benevolent movements. History fully illus- 
 trates the truth of this declaration. The influence of the Bible 
 upon liberty is shown in the fact that it has led to the abolition 
 of slavery, the elevation of woman, and the true dignity of 
 human labor. 
 
 i. While liberty is man's normal state, the history of the 
 world has been largely the history of slavery. The pyramids 
 of Egypt were built by slaves. The Greeks exalted slavery in 
 their laws, and some of their brightest writers were slaves. 
 The same thing can be said of the Romans. Epictetus, Ter- 
 ence, and many other eminent writers, were slaves. At ons 
 time slaves were sold for less than a dollar per head. Nearly 
 five hundred thousand slaves were added to the empire by 
 Cesar's Gallic wars alone. Slaves were not counted as persons, 
 but only as property. The way in which they were branded 
 would now be considered even cruelty to animals. Plutarch 
 says that the Roman Elaminius put a slave to death to> show a 
 guest what the agonies of death are, because his guest had never 
 seen a man die. Slaves were frequently crucified in order that 
 their masters might gloat upon their tortures. 
 
 It is certainly a fact that the civilization of the ancient 
 world largely rested upon slaves. While Christianity did not 
 at once abolish slavery, its principles gradually undermined 
 it. While a central fact of the old civilization was slavery, a 
 central fact of Christianity is liberty. Christianity made the 
 slave a brother, and the early church treated the master and 
 the slave alike. Mr. Lecky says: "The spirit of Christianity 
 moved over this chaotic society, and not merely alleviated the 
 evils that convulsed it, but also reorganized it on a new basis. 
 It did this in three ways: it abolished slavery, it created char- 
 ity, it inculcated self-sacrifice." 
 
 2. It is difficult to fnlly appreciate the degradation of 
 woman previous to Christianity. It is certain that the loveliest 
 of the race was largely treated as a beast of burden. The same 
 
PROBLEMS OF THE STATE. 21.1 
 
 thing is true at the present time, among unchristian nations. 
 In all the Orient, women bear the severest burdens. A sacred 
 Hindoo book declares that a woman has no god but her hus- 
 band, even if he be a drunkard or a debauchee. Wherever 
 Christianity has prevailed, woman has been greatly elevated. 
 Caleb Gushing, the great lawyer, says: "The Christian religion 
 levels upward ; elevating all men to the same high standard of 
 sanctity, faith and spiritual promise on earth as in heaven. 
 Just so it is wherever Christianity is taught, it inevitably dig- 
 nifies and exalts the female character." 
 
 3. Christianity has greatly dignified human labor. The 
 Greeks and Romans looked upon labor as disgraceful. Augus- 
 tus condemned a Senator to death for engaging in a trade. 
 Even the immortal Plato thought that a shopkeeper should be 
 punished as a criminal. Aristotle thought that in a perfect 
 state no citizen would be a mechanic. The Bible teaches the 
 opposite. From the beginning of creation it was designed that 
 man should labor. Agriculture was a very early culture, and 
 no state can prosper without it. In the very face of Greek and 
 Roman contempt for labor, every Jew was compelled to learn 
 a trade. Jesus was himself a carpenter, and, notwithstanding 
 Roman op-position to labor, he chose his apostles from the work- 
 ingmen of Galilee. Paul says: "If any man will not work, 
 neither shall he eat." 
 
 Wherever the Bible is read, it gives liberty to man, woman 
 and child. Our forefathers understood this, when, in the dark- 
 est hour of the Revolution, the American Congress imported 
 twenty thousand Bibles to be distributed among the colonies. 
 De Tocqueville thus speaks on the subject: "Religion is the 
 companion of liberty in all its battles." He further says: 
 "Xone but a religious people can bear liberty. 7 ' Mr. Webster, 
 in his Bunker Hill oration, speaking of the Pilgrims, says: 
 "The Bible came with them. And it is not to be doubted that 
 to the free and universal reading of the Bible in that age, men 
 were indebted for right views of civil liberty." I might quote 
 from Mr. Bancroft and many others ; but we have given suf- 
 ficient to show the influence of the Bible upon human liberty. 
 
212 MACROCOSMUS. 
 
 SECTION VI. THE STATE AND ITS PROBLEMS. 
 
 I have discussed, in former chapters, nearly all of the prob- 
 lems that will be mentioned in this section ; so I will be brief 
 in what I have to say upon each problem. 
 
 1. We have our public schools for the problem of illiteracy. 
 If they can have a fair chance, they will solve it. The infidel 
 wants to secularize the public school, and the Catholic wants to 
 Romanize it. If infidelity can banish the Bible from our public 
 schools, then infidelity will largely take its place. The question 
 which, then, presents itself is this : Is the atmosphere of the 
 dogmatic sect of atheism a better environment for the youth of 
 the land than Christianity ? Burke, Webster, and all other 
 great statesmen, would answer in the negative. It is a fact 
 that infidelity once drove the Bible from the schools of Ger- 
 many, but it has been restored. It is now almost universally 
 admitted in Germany that the Bible is essential in order to de- 
 velop the highest elements in the child's nature. An educated 
 German looks with contempt upon the allegation that the Bible 
 is a sectarian book. Pestalozzi, the greatest of educational re- 
 formers, encouraged the study of the Bible by the young. 
 Since the Supreme Court of the United States has decided that 
 the nation is Christian, it becomes, then, a duty on the part of 
 the authorities to see that the Bible is used in the public schools. 
 Each State should recognize its obligations as part of a Chris- 
 tian nation. 
 
 The public does not fully understand the position of the 
 Catholics on this subject. They object not so much to the read- 
 ing of the Bible in the public schools as they do to the seculari- 
 zation of the schools. The rejection of the Bible, they think, 
 would make the schools even more godless than they are at the 
 present time. The Romanists want to sectarianize the schools 
 If the Bible is crowded out on account of the objection of a 
 few infidels, it will greatly assist the Catholics in their efforts 
 to subvert the public school system. 
 
 2. I have for years given some attention to the Mormon 
 problem. A few summers ago I spent several days in Salt Lake 
 
PK0BLEMS OF THE STATE, 213 
 
 City. We are perfectly willing to give the .Mormons full credu 
 for what they have added to the material prosperity of the conn- 
 try. The capital of Utah is certainly one of the most beautiful 
 cities in America. The Mormon religion, however, is a cari- 
 cature of the Christian civilization of the most enlightened 
 nation on the globe. That polygamy should be practiced for half 
 a century in a country where woman is so highly honored, is a 
 burning shame. I am glad that the iron heel of the nation has 
 been placed upon the head of this Mormon monster. Even Mor- 
 mons themselves admit that polygamy is doomed. The Mormon 
 priesthood is a political as well as a religious despotism, and it 
 may give the Government trouble for some time to come. The 
 admission of Utah, as a State, before it has fully come under 
 Gentile influence, may do harm. Under Gentile influence, the 
 power of the priesthood will be so undermined that the des- 
 potism will largely give way, and the people of Utah will enjoy 
 that civil and religious liberty which the Constitution of the 
 United States guarantees. 
 
 3. The problem of Romanism is indeed a difficult problem. 
 Romanism is a lingering despotism, which it will take years 
 of progress to overcome. It would be as difficult to be per- 
 fectly loyal to Rome, and perfectly loyal to our Government, 
 as it would to ride two horses going in an opposite direction. 
 (1) Our Constitution guarantees liberty of conscience. Pope 
 Pius IX. said: "The absurd or erroneous doctrines or ravings 
 in defense of liberty of conscience are a most pestilential error 
 — a pest, of all others, most to be dreaded in a state." The same 
 pope anathematized all who asserted liberty of conscience and 
 of worship; and, also 1 , such as maintained that the church 
 should not employ force. (2) Our Constitution requires obe- 
 dience to the laws of the United States. Romanism requires 
 obedience to the Pope first. The principles of Rome being 
 diametrically opposed to those of the United States, it is evident 
 that no man can be loyal to our Government and be perfectly 
 loyal to Rome at the same time. Many Catholics, however, are 
 beyond their creed, and will not submit to the dictation of the 
 Jesuits. In fact, the Roman clergy in America are not by any 
 
214 
 
 MACROCOSM US. 
 
 means a unit; and, as civilization advances, the despotism 
 of Papal Rome will gradually give way as did that of pagan 
 Rome. 
 
 4. The liquor problem has already been discussed, but I 
 want to say a few more things just here. There can be no 
 question that this traffic is the greatest curse of our age. It is 
 directly related to almost every crime. It is the principal cause 
 of municipal misrule. Besides, the liquor power has become a 
 great political organization ; and it will rule the nation unless 
 crushed out by the moral consciousness of the American people. 
 It is a worse evil than slavery ever was, and will have to be 
 crushed by the iron heel of the nation. The nation has a con- 
 science as well as the individual, and we can see that it is be- 
 coming aroused upon many social evils. The spoils system is 
 now almost universally condemned, and there is a cry for re- 
 form coming up from every quarter. I believe the national 
 conscience will ultimately banish from this beautiful country 
 the ruinous liquor traffic. 
 
 5. Socialism presents some of the most difficult problems 
 of the age. One great difficulty with socialists is that in their 
 efforts to do away with human suffering, they fail to consider 
 the fact that man is a sinner. They talk much of fraternity, 
 but wo'iild have about such fraternity as the French had during 
 the Revolution. In fact, there can be no true fraternity with- 
 out a common Father. The Fatherhood of God is essential to 
 a universal brotherhood on the part of mankind. Many of the 
 Utopian schemes of modern socialists have been tried and found 
 wanting. For example, the nationalization of land. National 
 ownership, even in the economic sphere, is maintained in India, 
 China and Japan. There is certainly nothing very encouraging 
 in the scheme when we compare those nations with the nations 
 of Europe and America. As we have already shown, the State 
 should do what it can to promote co-operation, proflt-sharinpr, 
 and a more equal distribution of the products of labor, but no 
 State-help can be a substitute for self-help. When the prin- 
 ciples of Christianity are fully carried out, all social problems 
 will be solved. 
 
PROBLEMS OF THE STATE. 215 
 
 6. Manimonisni is one of the crying evils of our day. The 
 United States is the richest nation upon the face of the earth. 
 The billionaire is rapidly coming, and ancient Rome never had 
 for an emperor a more ruthless tyrant than is he. The danger 
 of mammonism is daily becoming more intense; and it is one 
 of the 'most trying problems connected with the Anglo-Saxon 
 race. It brings upon us a gross materialism : it leads to licen- 
 tiousness, and it tends to concentrate the wealth of the nation 
 into the hands of a few men, which is entirely out of harmony 
 with our republican institutions. Some defenders of property 
 seem to think that the mission of the State is to serve mammon, 
 and that it should specially protect them in robbing the people. 
 A Christian nation must regard the interest of persons as more 
 important than that of property, and only regard private prop- 
 erty as it tends to promote the ethical progress of mankind. 
 While I aim perfectly satisfied that no individual can honestly 
 acquire property enough to injure a community, it is certainly 
 the duty of the State to abolish or control any corporation which 
 acquires wealth against the true interest of the people. 
 
 7. The race ])roblem is rapidly solving itself. There has 
 been much written in reference to the Indian ; but it is evident 
 that the Indian must accept civilization or perish. I have al- 
 ways been much interested in the Indian, and have studied him 
 in several States and Territories. This much is to my mind 
 quite certain: a portion of the Indian race will accept civiliza- 
 tion, live as other civilized races, and the rest will perish. The 
 Independent gives the following causes of the great Sioux out- 
 break a few years ago: (1) Dissatisfaction with the advance 
 of civilization. (2) Opposition of an influential party of In- 
 dians to the reduction of the great Sioux Reservation into sev- 
 eral smaller reservations. (3) The failure of Congress to speed- 
 ily fulfill the promises made by the Commission, in 1889, 
 especially the restoration of diminished rations. (4) The par- 
 tial failure of the crops of 1889, caused by drought and by the 
 absence of the Indians from their lands in attendance on the 
 councils with the Commission. (5) The bitter opposition of 
 the Rosebud Indians to the census, confirmed by a second cen- 
 
216 MACEOCOSMUS. 
 
 sus, which reduced the number of Indians at Rosebud by 2,100. 
 (6) The fright and anger occasioned by the sudden appearance 
 of the military among them. (7) The Messiah craze. 
 
 After studying the problem for years, I am convinced that 
 the whole reservation system is a mistake. The land should be 
 divided among the Indians, and they should become citizens 
 cf the United States, the same as others. I met at an Indian 
 school a young Indian teacher, who was one of the most accom- 
 plished young ladies I have ever met. She was educated in 
 a Kentucky school. The Indians, the same as others, should be 
 educated in our public schools. 
 
 I was brought up in Kentucky with the negro race; and it- 
 is to me quite amusing to read articles in Eastern journals in 
 reference to the oppression of the blacks. The best friends of 
 the negro race are the former masters. I have lived !North, 
 South, East and West, and I know that the Southern people 
 have more sympathy with the negro than have the people in 
 any other section of the country. They divide their school 
 funds with them, and help them in many ways. The question 
 of intimidation at elections has been greatly exaggerated. In 
 fact, I have never known any of it in any part of the country 
 where I have lived. The facts are, the negro race is doing well, 
 and is well contented. Who ever heard of a negro committing 
 suicide ? I have never yet met a negro beggar. In God's prov- 
 idence the education of the negro race in America will be a 
 great means in enlightening the Dark Continent. The evan- 
 gelization of Africa will be one of the great problems of the 
 twentieth century. I am truly glad that the President of the 
 United States, a few years ago, saved the country from national 
 disgrace in its relation to China. The whole nation rejoiced at 
 the Burlingame treaty ; but, through the influence of the hood- 
 lum class, came near disgracing itself with China. Xot long 
 since, I spent several weeks in San Francisco, and I spent much 
 of the time in studying the Chinese. I studied Chinatown 
 above and below ; and while some of the Chinese are above and 
 some below, I do not consider the Chinese sinners above all 
 others. While it miaht lie well to exclude from our shnro? the 
 
PROBLEMS OF THE STATE. 217 
 
 criminal and pauper classes of all nations, I can see no good 
 reason for specially discriminating against the Chinese. While 
 some good people in California are opposed to the Chinese, I 
 am satisfied that the opposition is largely promoted by the hood- 
 lum element. The geographical position of the United States 
 will ultimately make her commercial relations to China a very 
 important thing. There is but little in the statement that 
 America will be overrun by China. We have no evidence what- 
 ever that this will be the case. In fact, experts claim that the 
 population of China has decreased within the past century. 
 Americans should consider the fact that Christian America 
 owes something to the Celestial Empire. As Christian civili- 
 zation travels westward, it becomes the duty of America to 
 evangelize the Orient. 
 
 I have great confidence in the Anglo-Saxon race as designed, 
 in God's providence, to be the special promoters of the highest 
 civilization. The wonderful growth of the naval and commer- 
 cial power of England, from the days of Cromwell to those of 
 Lord Chatham, had much to do with the colonization of North 
 America. When she thus became mistress of the sea, Eng- 
 land seized upon the keys of empire in all parts of the world. 
 No thoughtful person can fail to observe that there is now 
 going on in Africa much the same thing that was going on in 
 America in the seventeenth century. The foundation of An- 
 glo-Saxon civilization is being laid there as it was laid here 
 several centuries ago*. Look also at Australia, nearly as large 
 as the United States. It affords wonderful facility for the 
 enlargement of Anglo-Saxon influence. The English language 
 is rapidly becoming the universal language. The prophecy 
 of Grimm, the German, and of Candolle, the Frenchman, is 
 being rapidly fulfilled ;- namely, that the language of Shake- 
 speare would ultimately become the language of mankind. It 
 may also be that the principles of federation in America will 
 ultimately force federalism upon Europe. Says one, Divers 
 languages will prevent this. Certainly not, for Switzerland 
 has taught a different lesson. The time will come when Eu- 
 rope will be unable to keep up her large standing armies, and 
 
218 MACEOCOS^iUS. 
 
 compete in the commercial world with America. The United 
 States will soon do away with that shameful tariff, called pro- 
 tective, for the people are discussing it, and discussion will 
 soon doom it. We will have in its place universal reciprocity. 
 Then will the United States compete with Europe in all the 
 great markets of the world. Europe will be compelled to dis- 
 band her large armies, and European states will be forced into 
 a federation for their own protection. International questions 
 will be settled by international law, and the nations will know 
 war no more. We will then truly have a millennium, and a 
 Christian civilization will triumph in the world. Then will be 
 realized the beautiful sentiment of Tennyson — the parliament 
 of man and the federation of the world. 
 
Book III. 
 
 THE GOLDEN MEAN PHILOSOPHY IN. THE SOLU- 
 TION OF THE GREATEST PROBLEMS. 
 
 PART I. 
 
 The Gkeatest Problems in Biology, Anthropology, Phi- 
 losophy and Sociology. 
 
 I^TKODUCTIOK 
 
 In tlie history of philosophy Ave find extreme tendencies. 
 There has been, on the one hand, a tendency to an extreme 
 realism, which has led to materialism and atheism. On the 
 other hand, there has been a tendency to an extreme idealism, 
 which has led to pantheism and rationalism. We find these 
 extremes in ancient Greek philosophy. The Soeratic school, 
 however, occupied the golden mean. Socrates, Plato and Aris- 
 totle were true philosophers. Aristotle taught the golden mean, 
 and this enabled him to avoid the extreme to which other sys- 
 tems tended. 
 
 In modern times, Germany represents the idealistic ten- 
 dency, and France the materialistic. Both countries have con- 
 sequently been deluged with skepticism. Kant, however, occu- 
 pied the golden mean in Germany, and Cousin occupied the 
 golden mean in Prance. The Germans now want to go back to 
 Kant, and this is certainly a healthy tendency. 
 
 In Great Britain, Locke and Hamilton occupied the golden 
 mean; and in America this position must be given to McCosb, 
 Porter and Mark Hopkins. The golden mean philosophy solves 
 the greatest problems in all departments of culture. In all the 
 departments of science, the greatest thinkers have become 
 philosophers, and it is not improper to speak of a scientific 
 philosophy, or of a philosophy of science. 
 
 219 
 
220 MACKOCOSMUS. 
 
 CHAPTER I. 
 
 The Greatest Problems in Biology, 
 what is life % 
 
 The word "biology" is composed of two Greek words — bios, 
 life, and logos, a discourse. It is the science that treats of all 
 living things. It requires much more than simply the ability 
 to distinguish the different kinds of living beings so as to be 
 able to label dead specimens in a. cabinet. This science involves 
 the study of life from every standpoint. The question, "What 
 is life?" has been a great problem in all ages. Some Greek 
 philosophers claimed that it was the result of harmony in dif- 
 ferent parts of the body, and those who claim that life is the 
 result of organization, take about the same view. We had as 
 well say that an architect is the result of a house as to say that 
 life results from organization. Even Professor Huxley claims 
 that organization is the result of life. A living thing is a 
 spiritual essence which clothes itself with material particles 
 according to a law of its own kind. I agree with President 
 Porter, of Yale, that life is the very soul of all living things. 
 
 WHENCE CAME LIFE ? 
 
 From the days of Aristotle to the present time, there have 
 been advocates of the doctrine of abiogenesis. This doctrine 
 teaches that life may arise de novo; that is, be spontaneously 
 generated. Aristotle taught that some animals sprang from 
 putrid matter, and that certain insects sprang from dew upon 
 plants. He also taught that certain worms originated in the 
 mud of wells and running waters, and that fleas came from 
 certain portions of corrupted matter. When I was a boy, I 
 Avas taught that if horsehairs were thrown into water, they 
 would become eels. 
 
 The greatest advocate of spontaneous generation in recent 
 times was Dr. H. C. Bastian, in his interesting work on "Be- 
 ginnings of Life." He claims that both observation and ex- 
 periment, teach that living matter is constantly being formed 
 dp noro. in obedience to the same laws which determine the 
 
THE GREATEST PROBLEMS IN BIOLOGY. 221 
 
 more simple chemical combinations. Professor Tyndall and 
 others have thoroughly tested the theory, and have completely 
 overthrown it. Dr. Tyndall, by a discovery of his own, has 
 thoroughly established the fact that matter in a germless air 
 will never yield life. Professor Huxley, in his " Critiques and 
 Addresses," proclaims the fact that biogenesis, or life only from 
 life, is victorious along the whole line at the present time. We 
 may conclude this question in the language of Harvey: "Omne 
 vivum ex vivo." 
 
 THE RELATION OF THE VEGETABLE TO THE MINERAL. 
 
 While the vegetable depends upon the mineral, there are 
 important differences between them. The vegetable comes 
 from a seed, which is not true of the mineral. It is now quite 
 generally conceded that there is no such thing as spontaneous 
 generation. There is a relation of interdependence between life 
 and organization. They imply each other, and clearly indicate 
 that they came from a higher power. Life is essential to or- 
 ganization, and organization is necessary to a manifestation 
 of life. 
 
 The vegetable and mineral differ in their composition and 
 structure. The mineral really has no composition, but simply 
 aggregation. It may have two or more elements. In the vege- 
 table there are always at least three elements, one of which is 
 carbon. The vegetable also differs from the mineral in its 
 structure. It consists of parts performing functions, and these 
 parts are mutually related to each other, and to the whole. The 
 parts are related as means to ends. The vegetable and mineral 
 differ in their mode of preservation. In the mineral the indi- 
 vidual is preserved as long as the species. In the vegetable 
 the species is preserved, while the individual dies. Agencies 
 without accomplish all the changes that take place in the min- 
 eral, while in the vegetable growth and decay take place from 
 agencies within. 
 
 The vegetable differs from the mineral in the fact that it 
 has life, while the mineral has none. The great problem is, 
 
222 MACROCOSMUS. 
 
 Whence came this life ? It certainly did not come from the 
 mineral ; for life can not come from the lifeless. It requires 
 the power of God to give life. 
 
 THE RELATION OF THE ANIMAL TO THE VEGETABLE. 
 
 There is an intimate relationship between the animal and 
 vegetable ; yet there are many differences. They largely differ 
 in composition, yet there are exceptions. We always find in 
 the vegetable, oxygen, hydrogen and carbon. _ We find much 
 mo-re nitrogen in the animal. The peculiar smell of burning 
 meat indicates the presence of nitrogen. 
 
 The structure of the animal is very different from that of 
 the vegetable. The animal has muscles and nerves. The vege- 
 table has none of these things. The vegetable is nourished by 
 unorganized matter, but the animal feeds upon the vegetable, 
 and upon that which is organized. 
 
 The great difference between the animal and the vegetable 
 is the fact that the animal has sensation and voluntary motion, 
 and the vegetable has neither. Washington could use his 
 hatchet on a cherry-tree, and confess his fault ; but if he had 
 used it upon the hind leg of a mule, he never could have even 
 been tempted to tell a lie. Sensation is the great distinguish- 
 ing characteristic between the animal and the vegetable. It 
 may not always be possible to draw^ the line, but there is a line. 
 If there is sensation, it is animal; if there is no sensation, it 
 is vegetable, 
 
 THE RELATION OF MAN TO THE ANIMAL. 
 
 That there is a very intimate relationship between the ani- 
 mal and man, no student of science can for a moment question. 
 It must also be admitted that there are some very important 
 differences. 
 
 Man is the only animal that is really two-footed and two- 
 handed. In him the upper extremity is relieved from all use 
 in locomotion. This leaves him hands with which to subdue 
 nature, and by his erect position he u enabled to study God's 
 works. I belieye it is also true that man is the only animal 
 
THE GREATEST PROBLEMS IN BIOLOGY. 223 
 
 who has a chin. I have had the privilege of hearing the cele- 
 brated Mark Hopkins lecture, and he claimed that there is 
 something wrong in the upper story when a man is destitute 
 of chin. 
 
 While the animal has an instinctive reason, it can not reason 
 abstractly, as does man. Even if it does recognize a thing as 
 white, it can not know whiteness. I do not think an animal 
 can even know space; but if it can, it certainly can not know 
 that space is infinite. On account of these physical and intel- 
 lectual deficiencies, the animal can make no progress. Each 
 generation of animals commences where the previous one began, 
 and makes about the same round. 
 
 It is very evident that man differs from the animal in hav- 
 ing a moral and religious nature. In the dog and some other 
 animals, there seems to be something approaching a perception 
 of moral relations, but it is not the thing itself. The brute has 
 no knowledge of moral law T , and is not subject to it. I have 
 known dogs to go to church regularly, but they did not go there 
 to worship. The brute has no master beyond man, and knows 
 nothing of God and immortality. It simply acts from impulse, 
 and has no ability to choose its own supreme end. It can not, 
 consequently, become angel, fool or devil. 
 
 THE RELATION OF THE MTND TO THE BODY. 
 
 In my work entitled "Struggles and Triumphs of the 
 Truth," I discuss the "Reciprocal Relationship of the Mind and 
 the Body." It is very evident that the mind has a wonderful 
 influence over the body, and vice versa. Emotion and will pro- 
 duce a wonderful influence upon the corporeal organization. A 
 person may be very hungry, and receive intelligence which ren- 
 ders him unable to eat at all. The mind acts upon the body 
 through its threefold states of intellect, sensibilities and will. 
 The celebrated John Hunter says: "I am confident I can fix 
 my attention to any part until I have a sensation in that part.'" ' 
 The great influence of attention upon the sensory ganglia is 
 shown in the ability to recall a visual impression after a long 
 interval of time. Sir Isaac Xewton savs he once looked at the 
 
224 MACROCOSMUS. 
 
 sun for a long time in a mirror. He then went into a dark 
 room, and by thought could have the spectrum return. By con- 
 centrating his fancy upon them, he could have the light and 
 colors as vivid as when he has just looked at the sun. Finally 
 he had to shut himself up in a dark room to divert his imagina- 
 tion from the sun ; for if he thought of him, the image would 
 return, although he was in the dark. It is an axiom in science 
 that every part of the body sympathizes with the mind, for 
 whatever affects the mind affects also the body. St. Francis 
 d ? Assisi, one day when exhausted by fasting and prayer, imag- 
 ined that God ordered him to open the Bible, that he might 
 therein learn his will. The book was opened three times, and 
 every time at a description of Christ's suffering. The pious 
 monk regarded this as a sign that he should realize the Sa- 
 viour's sufferings more vividly than he ever had before. Ho 
 carried this so far that he suffered pains in his hands and feet, 
 which resulted in inflammation, and finally in ulceration. 
 
 It is evident that the influence of the body upon the mind 
 is fully as great as the influence of the mind upon the body. 
 God made man in his own image. This applies to the body as 
 well as to the mind. "So God created man in his own image, 
 in the image of God created he him ; male and female created 
 he them" (Gen. i. 27). There is nothing else in the universe 
 so much like God as is man. Christ did not take the nature 
 of angels, but he became a descendant of Abraham. The time 
 will come when the saints w-ill judge angels. The body of man 
 was made out of material previously created. Nearly every 
 nation has a tradition that its first inhabitants sprang from the 
 soil. The Greeks called themselves autochthones, from the be- 
 lief lhat they were born of the soil of the land they inhabited. 
 In Genesis, second chapter, which is an amplification of the 
 first, Ave learn that man is a compound being, consisting of 
 body and spirit (Gen. ii. 7). From analysis we learn that the 
 body is composed of sixteen material elements, eight of which 
 are metallic, and eight non-metallic. The metallic are alumi- 
 num, calcium, copper, magnesium, manganese, potassium, sodi- 
 
THE GREATEST PROBLEMS IX BIOLOGY. 225 
 
 urn and iron ; and the non-metallic are carbon, nitrogen, oxygen, 
 hydrogen, chlorine, phosphorus, sulphur and silicium. Traces 
 cf a few others have lately been discovered. This was the most 
 perfect machinery ever made. It was not, however, until God 
 breathed into it the breath of lives that man became a living 
 soul. The Hebrew word for life, in Gen. ii. 7, is liayyiym, 
 from the word to live ; and it is in the plural number, which 
 shows that it should be translated "lives" instead of "life." 
 This takes a prop from the edifice of materialism. The body 
 is the house in which the mind dwells. When the house wears 
 out, or is destroyed, the inhabitants must necessarily leave it. 
 Any injury to the house will, for a time, affect the dweller. It 
 is not difficult to understand why a vigorous mind requires for 
 its home a strong body. The mind intimately sympathizes with 
 every change in the body. The condition of the stomach and 
 action of the heart affect the attention, comprehension and mem- 
 ory. A change in the structure and functions of the brain in- 
 duces insanity, which, indeed, is a very helpless and deplorable 
 condition. 
 
 From the wonderful influence of the body upon the mind, 
 the following arguments have been deduced in favor of mate- 
 rialism : 
 
 1. That we know the mind only as connected with a ma- 
 terial organism. The activities and phenomena of the mind 
 are exerted through the body, and we only know the mind as 
 connected with a material structure. 
 
 2. The powers and capacities of the mind are developed 
 along with those of the body. As the lower orders of the body 
 are first developed, so the lower powers of the mind are first 
 unfolded. 
 
 3. Our knowledge chronologically comes froui sensation; 
 so the mind is dependent upon the body for much of its knowl- 
 edge and many of its enjoyments. 
 
 4. Our first acquired ideas all have reference to sensible 
 objects. From these facts the materialist concludes that the 
 mind is onlv a culmination of material existences. To the 
 
226 MACKOCOSMUS. 
 
 above we must add the following facts, and I think that we can 
 then reach a safe conclusion: 
 
 (1) The phenomena of the mind are in kind unlike the 
 phenomena of the body. Extension and impenetrability 
 are the essential properties of matter, while thought, feeling 
 and volition are the essential attributes and characteristics of 
 the mind. 
 
 (2) While our knowledge is chronologically developed by 
 sensation, there are primary principles which logically exist in 
 the mind previous to this development. The maxim, "Nihil 
 in inieUectu quod non priiis in sensu/' is not strictly correct. 
 There are some things in the intellect not in sensation ; for 
 there are ideas and emotions derived from man's moral 
 nature. 
 
 (3) The mind is self-active. Th^ brain is its organ, and 
 through this instrument it communicates itself to the world. 
 Every mental action uses up some brain tissue, and there has 
 to be a nerve supply. While the brain is the organ of the mind, 
 the brain is material, and (matter can not move itself. The 
 mind must therefore be impelled to action by its own energy. 
 
 (4) The mind distinguishes itself from the brain. There 
 were some ancient philosophers who claimed that the world 
 created God instead of having been created by him. Analogous 
 to this is the doctrine of modern materialism, which teaches 
 that the brain is not the instrument of the mind, but a machine 
 which produces the mind: The most eminent of Greek phi- 
 losophers clearly distinguished the mind from the organ through 
 which it acts; and we by self-consciousness can certainly do 
 the same. The artist is conscious that he forms in his mind 
 a picture before he places it on canvas. There is a great dis- 
 tinction between a musician and the instrument upon which he 
 plays. While this is true, it is also necessary that the instru- 
 ment also be in good condition. "Not even a Beethoven could 
 play well upon a poor organ ; nor can the mind act well when 
 it has a poor brain upon which to play. God intends both body 
 and spirit to be preserved blameless. 
 
THE GREATEST PROBLEMS IN BIOLOGY. 227 
 
 WILL ALL LIFE END IN DEATH ? 
 
 I think not, and will present one argument in this connec- 
 tion to prove the contrary. It is deduced from the instructive 
 anticipation of a future state implanted in the very nature of 
 man. He is not satisfied with his present enjoyments, but is 
 looking forward to something better. There is nothng in this 
 world that will fully satisfy him. 
 
 Hope's aspirations never die, 
 Its richest brightness never wanes; 
 So its star will yet adorn 
 The glories of a cloudless sky. 
 
 God's attributes are all divine, 
 Man is like unto his God; 
 So the essence of immortal truth 
 Must in him forever shine. 
 
 God to man his life secures, 
 That man his life may share; 
 So man's life must forever last, 
 While God himself endures. 
 
 A young man starts in life, and thinks that when he earns 
 ten thousand dollars he will be happy. He accomplishes the 
 object of his desire, and is no better satisfied than when he com- 
 menced. Xo amount of money in this world will satisfy him. 
 The same thing is true in acquiring knowledge, and no amount 
 of erudition will satisfy the longings of the human soul. Was 
 Archimedes satisfied with his great discovery ? Certainly not. 
 It only stimulated him to further progress. The discoveries of 
 Xewton and Franklin so stimulated the mind of man that won- 
 derful progress has been made in scientific pursuits. The pres- 
 ent and the past do not satisfy the longings of the human soul, 
 but man is always anticipating something better in the future. 
 
 "Hope springs eternal in the human breast; 
 Man never is, but always to be blest; 
 The soul, uneasy and confined from home, 
 Rests and expatiates in a life to come." 
 
228 MACKOCOSMUS. 
 
 It is natural for man to desire a future state of existence, 
 and he shrinks with horror at the thought of annihilation. Iu 
 the study of the constitution of man we find that the Creator 
 has given him no natural desire that he has not provided some 
 legitimate means for its satisfaction. Nothing has been cre- 
 ated in vain. Man has sight, but light was created for its sat- 
 isfaction, and the organ of sight is adapted to the light, which 
 is external to it. The sense of hearing has sound for its coun- 
 terpart, and the sound is external to it. Man was created with 
 the sense of taste, and food is designed for its satisfaction. As 
 God has made such wise provisions for man's longings and de- 
 sires, it must be that he has also made such provisions for man's 
 instinctive desire for a future state. There is no stronger de- 
 sire in the constitution of man than his desire for a future life. 
 You seldom converse with a man who has given up all hope in 
 this life who does not anticipate a better state of things in the 
 unseen world. I, of course, speak of persons who have lived 
 
 right. 
 
 It must be so. Plato, thou reasonest well. 
 
 Else whence this pleasing hope, this fond desire, 
 
 This longing after immortality? 
 
 Or whence this secret dread and inward horror 
 
 Of falling into naught? Why shrinks the soul 
 
 Back on herself, and startles at destruction? 
 
 'Tis the divinity that stirs within us; 
 
 'Tis heaven itself that points out a hereafter, 
 
 And intimates eternity to man. 
 
 — Addison. 
 
CHAPTER II. 
 
 The Greatest Problems in Anthropology, 
 whence came man i 
 
 In order to satisfy my own mind on the question of evolu- 
 tion, I have given special attention for the past five years to 
 the study of biology. To my own mind, there is no conflict 
 between creation and evolution. I define evolution as creation 
 by law. God is in nature, and works through nature in accom- 
 plishing his great designs. There is unity in life as well as 
 unity in nature, and lower life is made to administer to the 
 wants of the higher life. There is reallv no greater mystery 
 in the creation of the first man than there is in the creation of 
 man at the present time. If the reader will give special atten- 
 tion to the study of embryology, he will reach the same con- 
 clusion. The first man was created by God, and men at this 
 present time are the offspring of God. In biological work, I 
 have found it very interesting to compare Agassiz and Darwin. 
 Haeckel claims that Cuvier and Agassiz kept back biological 
 science fully half a century. Professor Haeckel is greatly mis- 
 taken ; and I very much fear that his materialistic and atheistic 
 views will interfere with biological progress much longer than 
 fifty years. Even evolutionists themselves admit that Agassiz 
 established the laws of succession of living forms, and that he 
 did more than any other man to perfect the method of com- 
 parison, by the use of which biology has made great advance^ 
 ment in recent times. This method of comparison has really 
 made biology an inductive science. It is also a great benefit 
 to sociology, and is called the historic method. From the above 
 facts, we can clearly see that Agassiz prepared the way for Dar- 
 win. So far as religions science is concerned, it makes no dif- 
 ference which position is true ; viz. : the theory of the substitu- 
 tion of one species for another, or the theory of Darwin of the 
 transmutation of one species with another. It required the 
 power of God to bridge the chasm, whether it be accomplished 
 
 229 
 
230 MACROCOSMUS. 
 
 by the substitutional theory of Agassiz or the transmutation 
 theory of Darwin. 
 
 The concessions of evolutionists themselves condemn the 
 materialistic and atheistic theory of evolution. Mr. Darwin, 
 in "The Descent of Man/' says: "We have seen in the last 
 chapter that man bears in his bodily structure clear traces of 
 his descent from some lower form; but it may be urged 
 that, as man differs so greatly in his mental power from 
 all other animals, there must be some error in this conclusion. 
 Xo doubt the difference in this respect is erroneous, even if we 
 compare the mind of one of the lowest savages, who has no 
 words to express any number higher than four, and who uses 
 no abstract terms for the commonest objects of affections, with 
 that of the most highly organized ape. The difference would, 
 no doubt, still remain immense, even if one of the highest apes 
 had been improved and civilized as much as a dog has in com- 
 parison with its parent-form, the wolf or jackal. The Fuegians 
 rank among the lowest barbarians, but I was continually struck 
 with surprise how closely the three natives en board IT. M. S. 
 'Beagle,' who had lived some years in England, and could talk 
 a little English, resembled us in disposition, and in most of 
 cur mental faculties." We take the following from Professor 
 Huxley, in "Evidences of Man's Place in [Nature" : "It must 
 not be overlooked, however, that there is a very striking differ- 
 ence in absolute mass and weight between that of the lowest 
 human brain and that of the highest ape — a difference which 
 is all the more remarkable when we recollect that a full-grown 
 gorilla is probably pretty nearly twice as heavy as a Bosjes 
 man, or as many a European woman. It may be doubted 
 whether a healthy human adult brain ever weighed less than 
 thirty-one or two ounces, or that the heaviest gorilla brain has 
 exceeded twenty-one ounces." 
 
 Professor Le Conte bridges this chasm by recognizing God's 
 immanence in nature, and it is certain that the power of God 
 was necessary to develop man from pre-existing material, what- 
 ever may have been the character of that material. The fol- 
 
THE GREATEST PROBLEMS IN ANTHROPOLOGY: i231- 
 
 lowing from Professor Le Conte, in "Evolution and its Eola- 
 tion to Religious Thought/' is worthy of very careful attention : 
 "The way of evolution toward the highest — i. e., from proto- 
 zoan to man and from the lowest man to the ideal, the divine 
 man — is a very straight and narrow way, and few there be that 
 find it. In the case of organic evolution it is so straight and 
 so narrow that any divergence therefrom is fatal to upward 
 movement toward man. Once get off the track, and it is im- 
 possible to get on again. Xo living form of animal is on its 
 way manward, or can by any possibility develop into man. 
 They are all gone out of the way. There is none going right ; 
 no, not one. The organic kingdom developing through all geo- 
 logical times may be compared to a tree whose trunk is deeply 
 buried in the lowest strata, whose great limbs were early 
 separated in geological times, whose secondary branches 
 diverged in middle geological times, and whose extreme 
 twiglets, and also its graceful foliage, its beautiful flow- 
 ers, and luscious fruits, are the fauna and flora of the 
 present day. But this tree of evolution is an excurrent 
 stem, continuous through the clustering branches to the 
 terminal shoot — man. Once leave the stem as a branch 
 and it is easy to continue growing in the direction chosen, but 
 impossible to get back on the straight upward way to the high- 
 est. In human evolution, whether individual or racial, the 
 same law holds, but with a difference. If the individual or 
 race gets off the straight, narrow way toward the highest — the 
 divine ideal — it is hard, very hard, to get back on the track. 
 Hard, I say, but not impossible, because man's conscious vol- 
 untary effort is the chief factor in his own evolution. By virtue 
 of self-activity, through reason and co-operation in the work 
 of evolution, man alone of all created things is able to rectify 
 an error of direction and return again to the deserted way." 
 
 Dr. W. B. Carpenter, in his "Mental Physiology," deals 
 the following deadly blow at materialistic and atheistic evolu- 
 tion: "In regard to the physical universe, it might be better 
 to substitute for the phrase 'government by laws,' 'government 
 
232 MACEOCOSMUS. 
 
 according to laws/ meaning thereby the direct exertion of the 
 Divine Will, or operation of the First Cause in the forces of 
 nature, according to certain constant uniformities which are 
 simply unchangeable, because, having been originally the ex- 
 pression of infinite Wisdom, any change would be for the 
 worse." I knew Professor Dana and heard him lecture. He 
 says, in his great work on geology, "The evolution of the sys- 
 tem of life went forward through the derivation of species 
 from species, according to natural methods not clearly under- 
 stood, and with few occasions for supernatural intervention. 
 The method of evolution admitted of abrupt transitions be- 
 tween species, but for the development of man there was re- 
 quired the special act of a being above nature, whose supreme 
 will is the source of natural law." Jevons, the great logician, 
 who is also an evolutionist, says: "The precise reason why we 
 have a backbone, two hands with opposable thumbs, an erect 
 stature, a complex brain, about 223 bones, and many other pe- 
 culiarities, is only to be found in the original act of creation 
 I do not, any less than Paley, believe that the eye of man man 
 ifests design. I believe that the eye was gradually developed 
 but the ultimate result must have been contained in the aggre 
 gate of causes; and these, so far as we can see, were subject 
 to the arbitrary choice of the Creator." 
 
 While I fully believe that God's method of creating has been 
 according to law, or by evolution, I ask all my readers, who 
 for a moment question God's immanence in nature, to ponder 
 well the following facts: 
 
 (1) The theorists themselves admit that the records of geo- 
 logical history do not fully support the hypothesis that one spe- 
 cies has been transmuted into another. The chain of physical 
 continuity has been broken, and strange forms suddenly intro- 
 duced without any intimation of their appearance. The ocean 
 steamer is an evolution of the dugout, but the dugout could 
 not be transmuted into an ocean steamer. 
 
 (2) Instinct in the lover animal does not seem to be the 
 result of cultivation, but a direct gift from God. All persons 
 
THE GEEATEST PROBLEMS IN ANTHROPOLOGY. 233 
 
 know something of this wonderful gift on the part of the busy 
 bee, but it is only the working bee that is a builder and honey- 
 maker. It does not inherit this instinct from its parents, for 
 neither the drone nor queen bee works, and the working bee has 
 no posterity. Mr. Darwin himself was never able to overcome 
 this difficulty. 
 
 (3) All vegetable or animal life requires a seed or germ 
 to start the process of development. It is not conceivable that 
 material substances, even when assisted by electricity, can pro- 
 duce an egg or a seed. All vegetable and animal life, therefore, 
 require a power outside of material substances to account for 
 their wonderful phenomena. 
 
 (4) If man is a development from the highest type of 
 animal creation, what has become of the intermediate link be- 
 tween man and the brute \ Science can give no account of any 
 trace of such a link. It can not be found either between the 
 living or the dead. The development hypothesis cain not rid 
 itself of the miraculous, for if such a development ever did 
 exist, it required a miracle to stop it. Science can not properly 
 separate itself from the supernatural. 
 
 (5) The most helpless in infancy of all animal creation 
 is man. In his struggle for existence with other animals he 
 would be placed at a great disadvantage. It would have re- 
 quired a miracle to preserve the life of the first infant in case 
 the evolution theory is correct. The mind of man was neces- 
 sary before the body of beast could be given up; and if the 
 mind of man was given at the time the body of beast was given 
 up, then there was a new creation. 
 
 (6) the evolution theory alone can not account for the in- 
 tellectual and moral powers of man. It was the mind of New- 
 ton that discovered some of the grandest principles of scientific 
 advancement. That mind, which changed the very face of ma- 
 terial creation, could not have been simply the product of 
 material forces. The mind of Eramante, which conceived St. 
 Peter's long before the great building was erected, was itself 
 causative, and not confined simply to material causation, Man 
 
234 MACROCOSMUS. 
 
 is conscious of his own freedom and of a law of right, and can 
 not simply be the result of helpless material forces. 
 
 (7) The philosophy of history clearly teaches that civiliza- 
 tion was learned from without, and that no really barbarous 
 nation has ever been able to initiate civilization. All tradition 
 seems to point back to the fact that primeval man had a knowl- 
 edge of a Supreme Being. It is a fact that barbarous nations 
 believe that there was a time when they were more highly civ- 
 ilized. Evolution alone can not account for these facts. As 
 races, men may so degenerate as to die out, but man never re- 
 verts to any type of monkey. Domestic animals may become 
 wild, for the wild state is natural to the brute. The civilized 
 state is natural to man, and when he forsakes it he dies out, if 
 not redeemed by some external influence. 
 
 There is certainly true evolution, but no theory of evolu- 
 tion can be substituted for God himself. The atheistic evolu- 
 tionist can not banish God from this universe ; for it is certain 
 that we live, and move, and have our being in him. If the 
 theory of abiogenesis or spontaneous generation were ever to 
 be established, it would not affect Christian theology. It would 
 simply be God's 'method of creating. If God could make man 
 from the dust of the earth, it is certain that he could produce 
 life from the dust, if he thought proper so to do. We should 
 remember that the forces of nature are simply God's agents. 
 
 It is an interesting problem to know when man first made 
 his appearance upon the earth. Scientists are now well agreed 
 that all human beings have a common ancestry, and the doc- 
 trine of the unity of the race seems to be well established. The 
 unity of the race seems evident from the following facts: (1) 
 All tribes, from the blackest to the whitest, have a general like- 
 ness in the structure of their bodies and the working of their 
 minds; (2) all races are fertile with one another. The follow- 
 ing facts make it evident that man has been on this earth a 
 long time: (1) It certainly required a long time for the de- 
 velopment of the races; (2) much time was also required for 
 the development of the different languages; (3) the progress 
 of mankind in civilization at the dawn of historv makes it evi- 
 
THE GREATEST PROBLEMS IN" ANTHROPOLOGY. Zd5 
 
 dent that man had been on this earth a long time. The flint 
 instruments in the old drift -gravels of Europe make it evident 
 that man lived when the glacial period, with its Arctic climate, 
 was passing away. It is evident, even froan geological hints, 
 that primeval man was not created in Europe, but had come 
 from the east. In proof of this, Ave may state the fact that 
 even in the later stone age there was continuous migration from 
 Asia to Europe. The movements of mankind have always been 
 westward in regions west of Chaldea, and in regions east the 
 movement has been in the direction of Tartary and China. I 
 will discuss this question minutely in a work I am preparing 
 on "The Geographical March of History and Civilization." 
 
 It is thought by some that the state of primeval 'man was 
 that of savage — even below that of the lowest savage of the 
 present age. We read that the first man was endowed with the 
 power of speech, and had ability to name the lower animals. 
 He may not have been intellectually eminent, but he was mor- 
 ally innocent. That he did not practice savage customs is evi- 
 dent from the following reasons: (1) Cannibalism and in- 
 fanticide are the most common practices of savage life. It is 
 evident that primeval man was not guilty of cither, or we would 
 not now have any race. (2) Savage races are very cruel to 
 their women. Even the lower animal is not cruel to the female, 
 and it is not at all probable that primeval man was cruel to 
 his mate. These savage customs to which we have alluded, and 
 which could not have been primeval, seem to indicate that other 
 savage habits and customs have taken their origin in a. tendency 
 to degradation on the part of man. Eor example, primeval 
 man practiced monogamy, and polygamy originated in a ten- 
 dency to develop backwards. It is a creation on the part of 
 man, and not in harmony with God's law of 'marriage given 
 at the beginning. 
 
 Professor Alexander Winchell organized the first geology 
 class to which I ever belonged, and I ever after that kept up 
 with his work. I heard his lectures on "Geology and Genesis." 
 I have also read his work on Pre- Adamites. I am not prepared 
 
236 MACROCOSMUS. 
 
 to fully accept his theory ; but if it is true, it does not contradict 
 the beautiful poetic description of creation contained in the 
 first two chapters of Genesis. Adam is presented by the in- 
 spired historian as the ancestor and type of the Messiah. . After 
 his departure from Eden, we learn that there was great deterio- 
 ration on the part of some of the descendants of Adam, and 
 they doubtless adopted a savage life. The same thing can be 
 said of some of the descendants of Noah. Will there ever be 
 a type of animal superior to man ? This is certainly an inter- 
 esting problem. I think man is the highest type, for the follow- 
 ing reasons: (1) All geological ideas and preparations con- 
 verge in man. Everything preceding man seems to have been 
 designed for his use, and the system of nature is so arranged 
 as to stimulate his thinking powers. All vertebrate develop- 
 ment seems to have reached its consummation in man. (2) 
 Man's superiority over the brute creation seems to indicate that 
 God had a special purpose in bringing him into existence' — a 
 purpose beyond everything else created. (3) Man's universal 
 geographical range makes it evident that God intended him 
 for the consummating type of creation. All other animals are 
 limited in their geographical range, but not man. He is mon- 
 arch of this earth. His erect posture enables him to subdue the 
 earth, and contemplate the heavens. 
 
 The Christ of history is the perfect man. Organic evolution 
 reached its goal in the first Adam ; human evolution finds its 
 consummating type in the -second Adam, the Lord from heaven. 
 Christ is the ideal man, and the work of evolution now is to 
 bring humanity up to this ideal. In evolution, a goal is not 
 only the completion of one stage, but it is also the beginning 
 of a higher stage. It introduces a higher plane of life, with 
 higher capacities. As man is the completion of animal evolu- 
 tion, and also a birth into the higher plane of spiritual life, 
 so Christ is the completion of human evolution, and also a birth 
 into the higher plane of divine life. When we become Chris- 
 tians, we have a higher spiritual life implanted into our na- 
 tures, which relates us directly to the invisible and spiritual 
 universe. 
 
THE GREATEST PROBLEMS IN ANTHROPOLOGY. 237 
 
 WHAT IS MAN 
 
 Everything preceding man appears to be a prophecy of his 
 appearance upon the earth. That he has a close relationship 
 to the animal below him, no one will for a moment question. 
 That he also has elements in his nature relating him to the 
 world above him, is just as evident. He occupies that hiatus 
 that would otherwise have been unoccupied between the natural 
 and spiritual worlds. His nature seems to be made up of the 
 grossness of the one and of the refinement of the other. 
 
 Some philosophers, looking only at the material side of 'man, 
 have denned him simply as an intelligence assisted by organs. 
 In his bodily organization man is, of course, an animal, and 
 he is the perfection of animal progress. The student of geology 
 is necessarily convinced that man stands at the head of animal 
 creation. Any true definition of man must include his relation- 
 ship to the lower animal, but it must not stop there. While 
 man is an animal, he is much more than an animal. He is an 
 organized, intelligent being, endowed with, the powers of ab- 
 straction and conscience. 
 
 Man was created in the image of God. This is not a per- 
 sonification of some object or force of nature, but the God of the 
 first chapter of Genesis. Between the attributes of Jehovah 
 and those of man there is a great difference, and this makes it 
 possible that man could have been formed in the image of God. 
 The Creator of man, as described in the beginning of the Old 
 Testament, is worthy of man's Redeemer as found in the New 
 Testament. The unity of the Bible is shown in the manifesta- 
 tions of God's love to 'man. 
 
 Man was created in the image of God in intellect. He has 
 ability to fully recognize his own personality, and know 
 definitely his own identity. He commences with certainty, and 
 his own nature contradicts any theory of absolute agnosticism. 
 The agnostic might be asked how he knows that he does not 
 know, for when he makes an affirmation he contradicts his own 
 theory. There are things that we can positively know, for God 
 did not create the senses and reason to deceive us. Man can 
 
238 MACEOCOSMUS. 
 
 reason from cause to effect, which enables him to subdue na- 
 ture, and advance civilization. Man is a progressive being, 
 and the way in which he utilizes all the forces of nature is per- 
 fectly marvelous. It certainly does not yet appear what we 
 shall be. Man is so constituted that he can even know things 
 invisible, and, through nature and revelation, he is enabled to 
 know God ? whom to know aright is life eternal. Pope thus 
 speaks of the wonderful powers of man: 
 
 "See him from nature rising show to art! 
 To copy instinct then was reason's part; 
 Thus, then, to man the voice of nature spake — 
 So, from the creatures thy instructions take: 
 Learn from the birds what food the thickets yield; 
 Learn from the beast the physics of the field; 
 Thy arts of building from the bee receive; 
 Learn from the mole to plough, the worm to weave; 
 Learn of the little nautilus to sail, 
 Soread thee their oar, and catch the driving gale." 
 
 Man was maae in the image of God in his sensibilities. Al- 
 most inseparably connected with intellect is feeling. Budd- 
 hists and Pantheists may conceive of what they call God with- 
 out feeling, but nature and revelation teach us nothing about 
 such a God. The God of nature and revelation is a God of 
 feeling, and man was made in his image. Every effect must 
 have an adequate cause, and the sensibilities of man can not 
 be accounted for upon any other hypothesis than that the God 
 who created man is a God of feeling. Man is in the image of 
 God in knowledge, for in some things he is able to know as 
 God knows; so in feeling he is in God's image, for he is able 
 to feck some things as God feels. God loves man, and has given 
 many manifestations of this love; so we are taught to love him, 
 because he first loved us. So long as man retains capacity to 
 love God, he has not entirely lost the image in which he was 
 created. 
 
 Man was also created in the image of God in his freedom 
 of will. Dr. Carpenter makes free will power in man the dis- 
 tinguishing characteristic between him and the lower animal. 
 
THE GREATEST PROBLEMS IN ANTHROPOLOG Y. 2o9 
 
 Man is conscious of having a personal free will, which, can act 
 as a cause. In freedom and causative power man is, then, in 
 the image of God. Man is, therefore, held responsible for his 
 conduct. Society never attributes right or wrong to a beast, 
 but man is the subject of moral obligation. Man may deny his 
 freedom, but society treats him as free. Suppose that a mur- 
 derer, who has been condemned to death, declares upon the gal- 
 lows that his will was not free, and he could not help it. He 
 might enlist some sympathy, but it would not be of much bene- 
 fit to his neck. Man was made in God's image, and is free 
 because his Maker is free. As God's vicegerent in this world, 
 man himself can originate causes. He is held strictly respon- 
 sible for the effects of the causes he originates. From what 
 we have written, it is evident that man was created in the image 
 of God as himself a creator, and was intended to have dominion 
 in this world. Shakespeare thus speaks of him : "What a piece 
 of work is man ! How noble in reason ! How 7 infinite in facul- 
 ties ! In action, how like an angel ! In apprehension, how like 
 a god !" 
 
 E~o student of human nature can deny the fact that man is 
 so constituted that he will worship. He is naturally a religious 
 being, and will worship something. It is also a fact that he 
 becomes assimilated to the moral character of the object wor- 
 shiped. These facts make it quite certain that no idolatrous 
 nation can extricate itself from idolatry. There is no hope for 
 the elevation of savage nations except by presenting to them 
 ideals from without. The view of human nature which we have 
 taken makes it very certain that the progress of humanity has 
 resulted from God's revelation to man. When all races fully 
 accept that religion which teaches the fatherhood of God and 
 the universal brotherhood of man, then true culture will result 
 in the perfection of humanity. 
 
 WHITHER IS MAN BOUND ? 
 
 In this connection we will confine our argument for a higher 
 destiny for man to the almost universal belief of mankind in a 
 future state of existence, or the immortalitv of man. Com- 
 
240 MACEOCOSMUS. 
 
 parative theologists are now fully agreed upon the correctness 
 of this proposition. 
 
 The doctrine of a future state of rewards and punishments 
 was believed in by the ancient Egyptians, Chaldeans, Babylo- 
 nians, Greeks, Romans, and, in fact, all the nations of antiquity. 
 The doctrine of Zoroaster largely prevailed in Media, Baby- 
 lonia, Assyria and Persia, and there can be no question in ref- 
 erence to his belief in immortality and a future state. It is 
 even claimed by some that the New Testament doctrine of re- 
 wards and punishments was derived from Zoroaster and the 
 Persians. If this were true, it would not affect the doctrine, 
 for Zoroaster taught a great deal of truth. Christ did not come 
 to destroy any truth that existed before his mission, but he 
 came to give force and vitality to all truth. The writings of 
 the early Greek and Roman poets show that those nations firmly 
 held to the belief that the righteous would be rewarded after 
 death and the wicked punished. Homer graphically describes 
 the descent of Ulysses into Hades, and Minos, in the shades 
 below, distributing justice to the dead assembled around his 
 tribunal, and deciding the everlasting fate of those assembled 
 around his judgment-seat. The poems of Ovid and Virgil are 
 in harmony with the teaching of Homer on this subject. 
 
 I am satisfied that writers do not always represent correctly 
 the belief of many nations on the subject of the future. Things 
 familiar are used to represent the future, as this is the best 
 that can be done in the imperfect language of man ; and nations 
 are supposed to have materialistic conceptions of the future 
 when really their ideas are more spiritual. Mohammed's view 
 was certainly materialistic ; but not as much so as many are 
 disposed to think. His representation of paradise is an inten- 
 sification of the happiness of this life; and he could not well 
 have conveyed his thoughts to the Arabs in any other way. 
 He believed in the spirituality of God, and must have had a 
 higher conception of the future life than simply that of an 
 earthly paradise. The North American Indians appear to have 
 had verv material idea?; of the future; but thev believed in the 
 
THE GKEATEST PKOBLEMS IIS" ANTHROPOLOGY. 241 
 
 Great Spirit, and in the land of spirits, and must have used 
 earthly things simply as the symbols of the felicity of a future 
 state. Their belief, however, in a future state establishes the 
 fact that the most widely scattered tribes of mankind have for- 
 tified their minds with a prospect of happiness commensurate 
 to their desires beyond the confines of this present world. 
 
 E'en the poor Indian, whose untutored mind 
 
 Sees God in clouds, or hears him in the wind; 
 
 Whose soul proud science never taught to stray 
 
 Far as the Solar Walk or Milky Way; 
 
 Yet simple nature to his hope has given 
 
 Behind the cloud-topt hills a humbler heaven; 
 
 Some safer world in depth of woods embraced, 
 
 Some happier island in the watery waste, 
 
 Where slaves once more their native land behold, 
 
 No fiends torment, no Christian thirsts for gold; 
 
 And thinks, admitted to yon equal sky, 
 
 His faithful dog shall bear him company. — Pope. 
 
 There is no belief more fully established by the universal 
 consent of mankind than is the doctrine of a future state. Evea 
 the skeptical Mr. Buckle clung to the belief in the immortality 
 of the soul. In his "History of Civilization" he claims that it- 
 approaches nearer a certainty than does any other belief. 
 
 Sure there is none but fears a future state; 
 And when the most obdurate swear they do not, 
 Their trembling hearts belie their boasting tongues. 
 
 — Dryden. 
 
CHAPTER III. 
 
 The Greatest Problems in Philosophy, 
 what is philosophy ? 
 
 Philosophy is the highest and truest science, for it specially 
 pertains to causes, effects and principles. It has for its object 
 the investigation of those fundamental principles upon which 
 all knowledge and all being ultimately rest. Various defini- 
 tions have been given of this science of first principles by the 
 philosophers of the past. According to Ueberweg, one of the 
 most full and complete writers on the history of philosophy, 
 philosophy is the science of first principles ; it is included under 
 the general name "science," but differs from the remaining 
 sciences in that it is not occupied with a limited province of 
 things, but with the nature and laws of whatever actually 
 exists. Lord Bacon confines philosophy to that part of human 
 learning which specially pertains to the reason. Sir William 
 Hamilton substantially accepts the Aristotelian view of phi- 
 losophy, that it is equivalent to a knowledge of things in their 
 origin and causes. The word "philosophy," which means a love 
 of wisdom, is first found in the writings of Herodotus. It is 
 attributed to Pythagoras, who selected it as a more modest title 
 than sophist or wise man. The word was appropriated and 
 popularized by Socrates. He preferred it as more modest than 
 the arrogant designation of the sophists. As a final definition 
 of philosophy, we will say that it is a rational system of funda- 
 mental principles. 
 
 EXTREME TENDENCIES. 
 
 In the early history of the race, philosophy and religion 
 were united. They did not separate until the time of Thales, 
 the first Greek philosopher. With him properly commences the 
 history of philosophy. As we find a dualism in race and relig- 
 ion among the Greeks, so, also, do we find a similar dualism in 
 philosophv. The Ionian philosophers had a tendency to re- 
 
 242 
 
THE GREATEST PROBLEMS IK PHILOSOPHY. 243 
 
 alism, which led to materialism; while the Pythagoreans had 
 the opposite tendency to idealism, which led to pantheism. 
 Epicureanism and stoicism were the prevailing philosophies at 
 Athens in the time of Paul, and they had a similar tendency 
 to the Ionian philosophy on the one hand, and to the Pythago- 
 rean philosophy on the other. 
 
 As ancient philosophy had two extreme tendencies — the one 
 to an extreme realism, the other to an extreme idealism, both 
 leaning to infidelity — so we find in modern philosophy similar 
 tendencies leading to sensationalism and rationalism. We go 
 to France for the development of the one, and to Germany for 
 the development of the other. The sensationalism philosophy 
 has had a widespread influence, and it has been destructive to 
 the effects of a pure religion. It was at one time the creed of 
 the greater part of philosophical Europe. Hobbs and not Locko 
 was the originator of it. "Nihil est intellectu quod non prius 
 fuerib in sensuP was the psychology of Hobbs, and not neces- 
 sarily the psychology of John Locke. Sensationalism led to 
 materialism, which has been destructive to the principles of a 
 pure religion. Materialism prepared the way for atheism, 
 which is the gressest form of infidelity. The history of Ger- 
 many shows that idealism has been as deleterious in its tendency 
 as has been its extreme realism. Pantheism has greatly injured 
 both philosophy and religion, especially in Germany. 
 
 THE GOLDEN MEAN. 
 
 This is the only remedy for extremes. In the history of 
 Greek philosophy, Socrates was the man of action, Plato the 
 man of literature and Aristotle the man of science. They rep- 
 resented the golden mean philosophy. While they were all 
 philosophers, in the progress of culture, they specially represent 
 the phases mentioned. Socrates went about as a preacher of 
 righteousness to all; Plato handled language so artistically as 
 to become a general favorite ; but Aristotle came with the dis- 
 seeting-knife in his hand, and addressed himself to those who 
 were willing to make dissections for the sake of knowledge. He- 
 
244 MACROCOSMITS. 
 
 was pre-eminently a man of science, and has left us the means 
 of expressing many of our ordinary thoughts. 
 
 Greek philosophy was a preparation for Christianity in the 
 development of a scientific and universal language exactly 
 adapted to the purposes of Christianity. The Platonic phi- 
 losophy did much towards perfecting the Greek language; for 
 no Greek ever wrote or spoke purer Attic than did the cele- 
 brated Plato. The Greek tongue became to the Christian more 
 than it was even to the Roman and the Jew. There has been a 
 good deal of discussion about the golden mean taught by Aris- 
 totle. It must be remembered that Aristotle's view was thor- 
 oughly Greek and based on the analogy of art. The object of 
 the Greek was to avoid the too much and the too little, and in 
 this way attain to perfection. Temperance was the mean be- 
 tween greediness and indifference, and liberality was the mean 
 between prodigality and stinginess. While the Aristotelian 
 system of ethics was by no means perfect, it was an important 
 preparation for that system which is perfect. Christianity 
 presents the perfect ideal, which can make this world a para- 
 dise. We have shown that the master minds of ancient phi- 
 losophy occupied the golden mean; and the same thing can be 
 said of modern philosophy. Locke, Kant, Hamilton, Lotze, 
 and, in fact, all the leading lights of modern philosophy, occu- 
 pied the golden mean between materialism and pantheism. 
 These philosophies perfectly harmonize with Christianity. For 
 several years I have given a good deal of attention to the phi- 
 losophy of Herbert Spencer, and I have no great difficulty In 
 harmonizing his philosophy with theism and even with Chris- 
 tianity. Recently I have read John Fiske's "Cosmic Philoso- 
 phy," and he insists that his master, Herbert Spencer, is in 
 perfect harmony with a true religion. He severely condemns 
 materialism. 
 
 THE RELATION OF PHILOSOPHY TO THE PHYSICAL SCIENCES. 
 
 Science is classified knowledge, and it is very intimately 
 related to philosophy. Tn fact, each of the sciences has its own 
 philosophy. While science requires observation and experi- 
 
THE GREATEST PROBLEMS IN PHILOSOPHY. 245 
 
 ment, it is more than these. Experimenters are to the scientist 
 what hod-carriers are to the mason. This fact is well illustrated 
 in Darwin's "Origin of the Species and Descent of Man." Dar- 
 win was a philosopher as well as scientist. Science requires 
 something more than simply registering and classifying facts. 
 It is the thinkers, and not simply the observers, who have given 
 us a century of natural science. Nature does not impress its 
 laws upon a passive mind. The intellectual element in true 
 scientific pursuit brings the scientist into sympathy with the 
 philosopher, and the true scientist and profound philosopher 
 will not come into conflict. When the laws of nature have been 
 discovered and systematized, science has accomplished its work ; 
 then philosophy steps in to explain what lies beyond. The 
 scientist has no right to contend that all knowledge must be con- 
 fined to his province. When the scientist disparages all other 
 pursuits in order simply to magnify his own, he is only a sci- 
 entist in name. 
 
 The post-Kantian philosophy in Germany went to a great 
 extreme, and tried to ignore the scientific method. Fichte, 
 Schelling and Hegel carried the speculative tendency to such 
 great extremes that they regarded experiment as beneath the 
 dignity of philosophers. This did great harm to philosophy as 
 well as science ; for there can be no true philosophy which is 
 not based upon the scientific principle. While philosophy took 
 this extreme tendency in Germany, positivism in France and 
 other countries has gone to the opposite extreme. It would 
 even exclude psychology from the category of science. Prof. 
 John Fiske, of Harvard, in his "Cosmic Philosophy," points 
 out plainly the dangerous tendency of the positive phi- 
 losophy. 
 
 True scientists and true philosophers are avoiding these ex- 
 tremes, and they are seeing more plainly the reciprocal rela- 
 tionship of science and philosophy. Science can not do without 
 philosophy; for those problems springing from the depths of 
 science, and which can not be separated from it, are philosophi- 
 cal. Neither can philosophy do without science, for it must be 
 
246 MACROCOSMUS. 
 
 based upon scientific facts and principles. Science prepares 
 the way for philosophy. Kant went from physics and mathe- 
 matics to ethics and metaphysics. Lotze went from medical 
 studies to philosophy. Helinholtz, the great scientist, has 
 adopted the principles of the Kantial philosophy, and the lead- 
 ing scientists of England are really the followers of John 
 Locke. It is safe to state that the leading scientists of the world 
 now emphasize the fact that scientists at the present time are 
 greatly lacking in philosophical training. Professor Ueberweg 
 says that "the so-called empirical sciences would have to aban- 
 don their scientific character if they wanted to reject all 
 thoughts transcending direct experience." The following is 
 from Professor Huxley: "The reconciliation of physics and 
 metaphysics lies in the acknowledgment of faults upon both 
 sides; in the confession of physics that all the phenomena of 
 nature are, in their ultimate analysis, known to us as facts of 
 consciousness; in the admission of metaphysics that facts of 
 consciousness are practically interpretable only by the methods 
 and formulae of physics ; and, finally, in the observance of both 
 physical and metaphysical thinkers of Descartes' maxim — as- 
 sent to no proposition the matter of which is not so clear and 
 distinct that it can not be doubted." 
 
 We have seen that the difference between science and phi- 
 losophy is very largely a difference in degree. Each science 
 reaches generalizations that pass over the line into philosophy. 
 When, in the science of biology, Mr. Darwin discusses the 
 agency of natural selection in modifying the characteristics of 
 species, he passes over the line into philosophy. Every science 
 in its highest aspects extends into the territory of philosophy. 
 Philosophy differs from science in its greater generality and 
 abstractness. 
 
 Dr. Buchner and other materialists greatly misrepresent 
 modern science. Materialism and atheism have no place for 
 cause distinct from phenomena. This is not the doctrine of 
 modern science. Professor Tyndall has shown that material- 
 ism does not result from discoveries in molecular physics, and 
 
THE GREATEST PROBLEMS IN PHILOSOPHY. 247 
 
 Professor Huxley has shown that there is nothing in physiology 
 to lead to materialism. Herbert Spencer has demonstrated that 
 from a scientific standpoint materialism is utterly untenable. 
 
 THE RELATION OF PHILOSOPHY TO PSYCHOLOGY. 
 
 Psychology treats of mental activity, and it is the natural 
 history of the soul. It is thus very intimately related to phi- 
 losophy. In England, since the days of David Hume, there 
 has been a tendency to identify philosophy and psychology. By 
 reducing philosophy to psychology, Hume makes the mind & 
 passive recorder of phenomena, where it should really be a 
 lawgiver. He makes empiricism a law, when it only furnishes 
 material for law. He thus fails to do justice to the mental 
 factor in all experience. In his efforts to discard all innate 
 ideas, he rejects the innate in all mental processes. The So- 
 cratic school treated psychology as a part of physics, and mod- 
 em philosophers have frequently treated it as a part of meta- 
 physics. Psychology is a natural science so far as method is 
 concerned ; but mind and matter should always be considered 
 as occupying different provinces. The monistic tendency is to 
 favor materialism, when it appears to be in the ascendancy. 
 Xo thought without phosphorus, said lloleschett. This is de- 
 ceiving. Phosphorus is one of the most important ingredients 
 of brain substance, and of course the brain is the organ of the 
 mind. True philosophy distinguishes the mind from the organ 
 upon which it acts. The materialist simply uttered a piece of 
 truism that no one denies. It is about the same as to say that 
 there can be no vision without an eye. The antithesis betw T een 
 the phenomena of matter and the phenomena of mind is such 
 that it can never be abolished. In the nature of things, it is 
 not possible to show that a certain quantity of molecular motion 
 in nerve tissue can be transformed into a definable amount of 
 feeling. The wonderful progress made during the past fifty 
 years in the analysis of physical and psychical phenomena has 
 tended to the complete overthrow of materialism. Whatever 
 may be the parallels between physical and psychological phe- 
 nomena, when you undertake to make them meet, you find the 
 
248 MACKOCOSMUS. 
 
 same difficulty that Malebranche had with his occasional causes 
 or Leibnitz with his pre-established harmony. There is a fence 
 between the two that can no more be taken down than the gulf 
 between Dives and Lazarus. Herbert Spencer teaches that mat- 
 ter can not produce mind, but matter itself may be a manifes- 
 tation of mind. Mr. Spencer is no materialist. 
 
 As psychology is the basis of philosophy, the mistakes of 
 psychology will necessarily affect philosophy. It is a great 
 mistake to identify psychology and metaphysics. Metaphysics 
 is a necessary part of philosophy, while psychology is only the 
 basis. A careful study of psychology should always precede 
 the study of philosophy. If the philosopher has a thorough 
 knowledge of psychology, he is not in much danger of going 
 into either materialism or pantheism. I am truly glad that we 
 are now having a special revival in the interest of psychological 
 studies. 
 
 THE RELATION OF PHILOSOPHY TO RELIGION. 
 
 Philosophy and religion may be compared to two circles 
 which intersect ; while their spirit and method are different, 
 they have very largely the same object in view. Religion de- 
 pends largely upon faith, and philosophy largely upon reason ; 
 so we can harmonize them by having a believing reason, or 
 rational faith. When reason and faith ignore each other, there 
 must be conflict. As philosophy is based upon that element in 
 man's nature we call reason, and religion upon that element 
 we call faith, it is not difficult to see how unnatural would be 
 a conflict. In one sense philosophy as well as religion is of 
 divine origin, for God made man a philosopher in giving him 
 reason. 
 
 Whatever may have been the origin of religion, it is based 
 upon an essential element in man's nature, and it is conse- 
 quently natural. If it originated in the lowest fetishism, this 
 would be no more against it than the fact that all knowledge 
 began in a crude way, is against science and philosophy. It is 
 no exaggeration to say that man will no more quit worshiping 
 than he will quit eating. 
 
THE GREATEST PROBLEMS IN PHILOSOPHY. 249 
 
 All the great religions of the world present problems to 
 philosophy ; and if philosophy can explain them from a natural 
 standpoint, it will give new revelations to the system of nature. 
 When God works through nature, it is as much God's work as 
 if he worked in some other way. It appears to my mind natu- 
 ral that God should work through nature, and I believe that 
 the forces of nature are messengers of God. What a man's 
 philosophy is, will also be his religion. If he is a sensation- 
 alist in philosophy, he will be a materialist in religion. If he 
 is a pantheist in religion, you will find him an extreme idealist 
 in philosophy. All true reformers should reject a philosophy 
 which will rob humanity of its heart, and accept the golden 
 mean philosophy, which harmonizes with true religion. Lotze, 
 the greatest of recent philosophers, shows plainly that there is 
 harmony between a true philosophy and a pure religion. What 
 has been called rationalism is 'most irrational in the fact that 
 it rejects the true limits of reason and the reasonable demands 
 of the heart. The golden mean philosophy is the mediator 
 between science and religion. Many of the physicists of the 
 present day are far from being true to the original meaning of 
 science. Science originally denoted classified knowledge; but 
 now there are many things called science that are mere specu- 
 lations. Nature, when properly interpreted, always tells the 
 truth ; but there are afloat in the world as many incorrect theo- 
 ries of science as there are untrue systems of religion. At the 
 time of Jacobinism in France, that country was flooded with 
 more than seventy geological theories, all of which were sup- 
 posed to contradict the Mosaic cosmogony. None of these theo- 
 ries have stood the test of time, while Genesis is read by more 
 people than ever before, and its truthfulness impresses the hu- 
 man mind more and more as civilization advances. There is 
 nothing more uncertain in this world than the various theories 
 based upon an effort to interpret nature. Everything is so un- 
 certain that the text-books in science have to be changed every 
 few years. 
 
 There can be no just conflict between the reasoning part of 
 man's nature and the religious part; nor can there be any 
 
250 MACEOCOSMUS. 
 
 conflict between God's will impressed upon nature and revealed 
 in the Bible. The man who studies nothing except the physical 
 sciences is apt to become one-sided, and conclude that there is 
 no truth except in his department of study. The facts in his 
 case are that he is not religious enough to form a correct judg- 
 ment on religious subjects. Man has in his nature a religious 
 element, the development of which is just as scientific as the 
 development of reason. As the Bible contains the truest and 
 purest form of religion, it is better calculated to develop man's 
 religious nature than is any other book. While we fully believe 
 in the infallibility of the Bible in the purposes for which it was 
 written, we are far from believing in all the theories based upon 
 it. The Bible has been abused in the hands of its friends, and 
 some have endeavored to make it teach on scientific subjects 
 exactly the opposite to what it really teaches. Scientists have 
 held the Bible responsible for false theories which some have 
 tried to deduce from it. In this way science and the Bible have 
 been regarded by some as the antipodes of each other. In order 
 that man may properly judge of the true relationship of science 
 and religion, it is not only necessary for him to study the Bible, 
 but he must also study God's unwritten word. 
 
 The true mediator between science and religion I believe 
 to be philosophy. For about three centuries the world has been 
 agitated by an unnatural strife between the scientific and relig- 
 ious classes. Many battles have been fought, and much learn- 
 ing expended, but the longer the war continues, the more hostile 
 the parties become. Several positions have been developed with 
 regard to the reconciliation between science and religion. 
 There are extremists, who believe reconciliation impossible ; an- 
 other class, called indifTerentists, care nothing about the subject ; 
 the skeptics are opposed to it. It now remains for the true 
 golden mean philosopher to go to work in earnest in order to 
 unite that which should never have been separated. 
 
 The objector states that philosophy has also had extreme 
 tendencies. The history of both ancient and modern philosophy 
 verifies the truth of this statement. It appears that the philo- 
 
THE GREATEST PROBLEMS IN PHILOSOPHY. 251 
 
 sophical tendencies in both ancient and modern times have been 
 very much the same. The tendencies were either to an extreme 
 realism or an extreme idealism. These tendencies, however, 
 were not so much in the masters as in their disciples. There 
 is no difficulty in harmonizing the Socratic, the Platonic and 
 the Aristotelian philosophies with Christianity. We find the 
 truth in the golden mean between extremes, and the masters 
 have usually avoided the extremes. The golden mean philos- 
 ophy is true eclecticism in that it accepts the truth contained 
 in all systems, and as rapidly as possible unifies it. We should 
 avoid both the extremes of nescience and omniscience, and study 
 with the true philosophic spirit both God's written and unwrit- 
 ten word, and find the true harmony which exists between them. 
 
 PROBLEMS IN PHILOSOPHY PROPER. 
 
 Metaphysics. — Metaphysics is well named, for its contents 
 property lie beyond physics. It is a department of study into 
 which all thoughtful minds will to a more or less extent enter. 
 This interesting study investigates the ultimate nature of re- 
 ality. Ueberweg says it is "the science of principles in general, 
 so far as it is common to all being." Professor Lotze says: 
 "Metaphysics is the science of the real, not of the merely think- 
 able." Reality is the means by which we distinguish an exist- 
 ing object from the non-existing. It is not merely that which 
 is thought, but exists whether we think it or not. If we think 
 at all, we must come to metaphysical problems. In the study 
 of the infinite, of the soul, and of the cosmos, the philosophic 
 student will always find plenty of unsolved problems. He will 
 always find the study interesting and profitable, if he will pur- 
 sue it in the spirit of the golden mean philosophy. 
 
 1. Is there intelligent reality in the Pinal Cause of the vis- 
 ible universe ? The necessities of thought force us to the con- 
 clusion that all things depend upon one Supreme Being who 
 alone is self-existent. When we apply the word "substance" to 
 this Being, we always mean the infinite agent, one and indivis- 
 ible. Consequently we can not view the finite as part of the 
 infinite, but as a product of the infinite. The infinite is not a 
 
252 MACKOCOSMUS. 
 
 passive substance, but the basal cause of the universe. From its 
 effects, it is evident that the infinite has knowledge of itself 
 and of its activities, and governs itself accordingly. Logic 
 forces us to conclude that our fellow-beings have minds, because 
 they act as if they had. By the same logic we are forced to con- 
 clude that the infinite has mind, because it acts as if it had. 
 The system of nature certainly shows as much order and pur- 
 pose as do the actions of men. We are forced, therefore, to 
 conclude that there is mind in the infinite, if we affirm that 
 there is mind in man. 
 
 2. Is there reality in the human soul ? When the intellect 
 rises above the impressions of sense, it deals purely with men- 
 tal products. Our senses teach us external reality, and self-con- 
 sciousness teaches us internal reality. There is as much evidence 
 of the reality of the soul as there is of the reality of matter. 
 The 'most recent results of physiology, as well as psychology, 
 recognize mind as sui generis; and our intellectual operations 
 require this as much as physical processes require us to postu- 
 late 'matter. Dr. Carpenter, in his "Mental Physiology," 
 teaches that there are influential nerve arcs as well as automatic 
 arcs. These imply that while there is automatism in man there 
 is also free agency. Physiology and psychology unite in this 
 decision. Ferrier, in his "Functions of the Brain," locates in- 
 tellect in the frontal lobes. He claims that if one lobe be 
 removed, all mental operations may still be carried on, notwith- 
 standing the fact that one-half of the body is paralyzed. I 
 think we may safely conclude that microscopical investigation 
 shows that the soul is an agent external to the nervous mechan- 
 ism which it sets in motion. We, therefore, without hesitation 
 affirm that the soul is an entity, distinct from other objects, and 
 moving in a world of its own. Metaphysics as plainly estab- 
 lishes the reality of mind as physics establishes the reality of 
 matter ? 
 
 (3) Is the invisible universe realf Philosophers have 
 drawn a distinction between phenomena, or reality as it appears 
 to the senses, and noumena. or reality as it appears to thought. 
 
THE GREATEST I'EOBLEAIS IK PHILOSOPHY. 253 
 
 Phenomena are the basis of our knowledge of noumena, and 
 noumena are inferred from phenomena. It has been claimed 
 by some philosophers that noumena are unknowable, but this is 
 about the same thing as to say that we do not know what we 
 think. I think Herbert Spencer uses the term in the sense of 
 comprehend, and in this sense it is largely true. There are 
 many things we know that we do not fully comprehend. Sir 
 Isaac Xewton claimed that space and time are attributes of 
 God. If this be true, God exists, for space and time of necessity 
 exist. Space and time will always of necessity exist. The 
 events that measure time in this world will pass away, and in 
 that sense time will be no more ; but we can not conceive of 
 the non-existence of space and time. The visible universe im- 
 plies the invisible, whence it came. The conservation of energy 
 and persistence of force point plainly to the reality of the invis- 
 ible universe. 
 
 Noetics. — Xoetics is a search for the true theory of knowl- 
 edge. Skepticism pronounces all knowledge mere opinion. It 
 is strange that some agnostics can go far enough to even claim 
 to know that all knowledge is mere opinion. The same extreme 
 tendencies that existed among the Greeks are also quite common 
 among modern philosophers. This is quite evident from the 
 writings of Hume and Comte. This skeptical tendency is not 
 confined to philosophy and theology, but extends also to science. 
 The Italian philosopher, Farrari, who died in 1877, denied 
 even the possibility of science. He uses the following lan- 
 guage : "Logic and nature are contradictory in themselves and 
 between themselves, and thought, which would dominate facts 
 by applying itself to their real elements, is of necessity in- 
 volved in error." 
 
 In the discussion of this question it is necessary to come to 
 an agreement as to what knowledge is in itself. Some seem to 
 think that knowledge coextends with the contents of conscious- 
 ness. This is not true; for emotions, volitions, opinions and 
 beliefs are not knowledge. Knowledge is objective, universal, 
 and depends upon inherent necessity. When discovered by one 
 
254 MACKOCOSMUS. 
 
 mind, it can be imparted to others. Knowledge is power ; even 
 the mind is helpless in view of it, and there is no freedom ex- 
 cept in submission to it. Knowledge is an apprehension of 
 the truth. Truth is something real, and exists even when we 
 do not know it. When we are fortunate enough to perceive it, 
 we possess knowledge. Faith must be based upon knowledge 
 in order to be reliable, and knowledge largely depends upon 
 faith. If we can only know that which is absolutely demon- 
 strated, then we can not know anything. Something that needs 
 no demonstration must be regarded as certain. If everything 
 has to be demonstrated, then there is nothing upon which dem- 
 onstration itself could rest. The denial of self-evident truth 
 is destructive to all knowledge. Even the demonstrations of 
 mathematics depend upon self-evident truths. The origin of 
 knowledge has been much discussed by philosophers, and there 
 have been extreme tendencies. The truth is found in the golden 
 mean. The question of innate ideas has been much discussed 
 since the days of Descartes. A failure to define terms has 
 largely made this discussion fruitless. Locke clearly proved 
 that these ideas are not born with us, but only appear in con- 
 sciousness after experience. Of course, no sensible philosopher 
 would claim that the mind at birth has ready-made ideas lying 
 around in consciousness. Leibnitz clearly saw 7 the mistakes of 
 the past, and made it plain that while the mind had no notions 
 at birth, it certainly had certain aptitudes, which, with proper 
 development, gave necessary truth. Even Locke himself would 
 not have seriously objected to this position. Kant rejected in- 
 nate ideas in the literal sense as much as did Locke, but taught 
 that there are certain innate conditions of knowledge, which 
 are the mind's contributions to percepts and concepts. He in- 
 sisted that while all knowledge begins with experience, all is 
 not the product of experience. So we see that the golden mean 
 philosophy harmonizes the positions of the great masters. Even 
 extremes sometimes correct each other. For example, sensa- 
 tionalism affirms for the outer sense, what intuitionalism affirms 
 for the inner. If we credit the testimony of the one, we must 
 
THE GREATEST PROBLEMS IN PHILOSOPHY. 255 
 
 also credit the testimony of the other. These extremes thus 
 correct each other, and the truth is found in the golden mean. 
 
 The intellect should aim at truth in its greatest perfection. 
 Thus intellectual progress depends upon the amount of thought 
 put into the results of observation and experiment. A proper 
 use of the eyes and ears is essential to the perfection of knowl- 
 edge as well as the exercise of the brain. While the region of 
 pure thinking is certainly difficult, when thought is the result 
 of wise training, it is itself the corrective of wrong thinking. 
 Take, for example, the word "substance," which has led to 
 much false philosophy. If it had been carefully denned, such 
 need not have been the case. The same thing can be said of 
 the words "cause," "spirit," "matter," "consciousness" and 
 "person." Clearness in the use of words and terms is very 
 essential to the progress of philosophy. 
 
 Aesthetics. — God has placed in man's nature a faculty by 
 which he can perceive and feel beauty in both nature and art. 
 The very image of God in creation is comprehended in the sense 
 of beauty. The adjective "beautiful" may be used to designate 
 the quality in an object that excites in man the emotion of 
 beauty; the emotion may be designated by beauty, and the beau- 
 tiful may be used to represent the intellectual antecedent of the 
 emotion of beauty. We must be careful, and avoid all extremes 
 in the discussion of this subject. As in philosophy, so in art, 
 there have been the extremes representing rival schools. The 
 truth is in the golden mean. Idealism leads to mysticism, and 
 realism to sensualism. Both extremes have always been 
 deadly foes to art. When art has been most successful, the 
 golden mean has been adopted. 
 
 Some eminent aesthetic philosophers have taken the position 
 that art's only mission is to please. I can not agree with these 
 gentlemen, but must insist that the mission of both nature and 
 art is to minister to life. Art should represent life. Mature 
 is the expression of the very life of God, and all legitimate art 
 is the expression of that which is godlike in man and his life. 
 Man is the offspring of God, and that which is purest and best 
 
256 MACKOCOSMUS. 
 
 in man is most like God. Nature is alone the work of God, and 
 that which is best in art is most true to nature. For example, 
 God expresses an idea in a beautiful landscape; man's sense 
 of beauty is excited by it, and he paints a picture. While in- 
 sisting that art should harmonize with nature, I do not mean 
 that it should be a servile imitator. It can make combinations 
 that will greatly heighten beauty in a natural object; but it 
 should never contradict nature, and its combinations should be 
 found somewhere in the world of matter or the world of mind. 
 
 Nature, which is the work of the great Artist, is designed 
 to minister unto life. The sun, the moon and the stars, the 
 blue expanse above our heads, the ocean, are all without mean- 
 ing except as they relate to life. The inorganic feeds the ani- 
 mal; the animal feeds man, and the animal life of man is 
 designed to minister to the higher life of the spirit. There is 
 life everywhere — from the animalcule to the highest angel in 
 the heavens. God, through nature, ministers to life. Beauty 
 in nature is not for beauty's sake, but it is for the good of man. 
 
 As nature, the work of the great Artist, ministers to life, 
 so all true art is not an end in itself, but is designed to minister 
 to the life of man. A work of art which ignores life's mission 
 is either without value, or a thing of mischief. An artist should 
 always consider, before painting a picture, what there is in him 
 that can be expressed on canvas so as to minister to the life of 
 others. The immortality of Grecian art resulted from its min- 
 istering to the highest life of its age. 
 
 A young artist once asked Michael Angelo if his work would 
 live. This great sculptor replied, "The light of the public 
 square will test its value," thus confessing his own incompetence 
 to fully decide its fate. The greatest works have not always 
 been appreciated by those who lived at the time of their produc- 
 tion ; but their high mission was reserved for those who lived 
 in a more advanced age. 
 
 Ethics. — As aesthetics deals with the beautiful, so ethic3 
 deals with the good. It considers man as a free moral agent 
 in his relationship to God. The nature of conscience and es- 
 
THE GREATEST PROBLEMS IN PHILOSOPHY. 25? 
 
 sence of right also belong to ethics. It consequently has to do 
 with the most interesting and important problems of life. 
 
 From the days of Socrates to the present time, philosophers 
 have been searching for the standard of right. All the ethical 
 schools are usually comprehended under two schools ; viz. : the 
 intuitional and the utilitarian. There is much truth in both 
 schools, and also extreme tendencies. The golden mean philos- 
 ophy is essential in solving ethical as well as all other problems. 
 
 The intuitional school finds the standard of moral conduct 
 inherent in man, and not learned from experience. If we un- 
 derstand by this that the capacity for morality is innate, the 
 position is correct, and it places ethics upon the same basis as 
 noetics and aesthetics. Some intuitionalists have gone to an 
 extreme, and maintained that moral ideas are innate. This, of 
 course, subjects intuition to the same objection as the doctrine 
 in general of innate ideas. The doctrine that there is a basis 
 for morality in the very constitution of man does not exclude 
 proper utility. Intuition and utility may be compared to two 
 circles, which have much in common. All candid ethical writers 
 must admit something innate; also that experience must develop 
 ideas, and that the useful is very essential. To my mind, intu- 
 ition refers to the source, and utility to the end. The word 
 "utility" is rather an unfortunate word in this connection, as 
 the useful is means towards an end. Its use, however, is now 
 so general that we can not well discard it. The theory of utility 
 has been carried to a great extreme, and some writers seem to 
 use it in the sense of external, and produce a system of exter- 
 nalism. The faculty or power of the mind by which we per- 
 ceive and feel the right and wrong in the intention and choice 
 can receive no explanation from any system of mere external- 
 ism. Even those who plead for the greatest good to the great- 
 est number would not apply it personally. They apply it to 
 society, but society has to be purified and elevated by- indi- 
 viduals. Utility certainly has an important place in ethics, but 
 it is far from being everything. Society can not do without 
 conscience, much less can the individual. We may not always 
 
258 MACROCOSMUS. 
 
 be able to tell what the right is, but this does not interfere with 
 the absoluteness of conscience. Conscience deals with the 
 motives, and we know when we intend the right. We can 
 consider what ought to be without any reference to our emo- 
 tional nature. Feeling, however, is apt to enter in when it 
 comes to personal application. The fact that I can choose the 
 right, without reference to feeling, is itself proof that I choose 
 for the sake of the right and not for the pleasure produced. 
 Pleasure may be a concomitant of the choice, but I choose for 
 the sake of the right. Man is, consequently, a free moral agent 
 like unto his God. 
 
CHAPTER IV. 
 
 The Geeatest Problems in Sociology. 
 
 what is sociology? 
 
 The word "sociology" literally means a discourse about 
 society. It is one of the most recent, and, at the same time, the 
 most important, of the sciences. While in all ages much has 
 been written in reference to the welfare of society, sociology 
 really took its origin with Auguste Comte. Comtek "Positive 
 Philosophy" contains the germs of the modern science of so- 
 ciology. Herbert Spencer, who has been one of Comte's sever- 
 est critics, thus writes : "We must not overlook the greatness of 
 the step made by M. Comte. His mode of contemplating facts 
 was truly philosophical. Containing, along with special views 
 not to be admitted, many thoughts that are true, as well as 
 large and suggestive, the introductory chapters to his 'Sociology' 
 show a breadth and depth of conception beyond any previously 
 reached. Apart from the tenability of his sociological doctrines, 
 his way of conceiving social phenomena was much superior to 
 all previous ways ; and among others of its superiorities was its 
 recognition of the dependence of sociology on biology." We 
 take the following from Lester P. Ward's "Dynamic Soci- 
 ology" : "So far as M. Comte's views on social statics are con- 
 cerned, they must be classed as generally unsound; but with 
 him this is nothing new. He seems to possess the rare power, 
 everywhere manifest throughout his works, of weaving upon 
 a warp of truth a woof of error. The iron consistency of his 
 general logic is in strange contrast with the flimsy fallacies 
 that fill out its framework, and stare at the astonished reader 
 at every page. He is a great general in the army of thinkers ; 
 but when he descends, as he continually does, to meddle with 
 the brigades, regiments and platoons, he throws them into con- 
 fusion by the undue severity and amazing stupidity of his 
 commands." 
 
260 MACROCOSMtJS. 
 
 The great industrial changes, which have taken place since 
 the French. Revolution, have called special attention to social 
 conditions, and have tended to develop the science of sociology. 
 Among the many writers on the subject, Herbert Spencer has 
 doubtless attracted the most attention, and he has probably done 
 more to develop the science than has any other writer. While 
 Mr. Spencer makes sociology depend too much upon biology, 
 and his sociology in many respects appears to end where soci- 
 ology should properly begin, I have found his works more sug- 
 gestive on the subject than the productions of any other author. 
 Mr. Spencer has certainly shown that sociology is very closely 
 related to biology. We speak of the "body politic," which, 
 though a metaphor, clearly has a biological origin. Growth is 
 a very important word in both biology and sociology. As we 
 ascend in the scale of life, the organs of the material body be- 
 come more heterogeneous and their functions more difficult to 
 understand; they present more difficult problems to the biolo- 
 gist. The sa'me thing is true of the body politic. Analogy, 
 however, should not be pressed too far. Some have argued that 
 as the material body matures, grows old and dies, the same 
 thing can be said of the body politic. There is here a great 
 difference. The organs of the human body give way, and there 
 are none to take their place. The same thing can not be said of 
 the body politic. Individuals die, but even better prepared in- 
 dividuals are ready to take their place. 
 
 Heredity is an important word in both biology and soci- 
 ology. It is a two-edged sword cutting both ways. It can be 
 used for the good of the individual and the good of society ; but 
 when it runs in the wrong direction, it is very dangerous to 
 both. Any arrangement in society which retards the multiplr 
 cation of the best and facilitates the multiplication of the worst, 
 is extremely dangerous. I believe in helping the dependent 
 classes; but any help which enables the vicious to propagate 
 their kind is very unfortunate. There is a class in society which 
 should not marry and bring up offspring. Just how to prevent 
 this is one of the most difficult problems in sociology. 
 
THE GREATEST PROBLEMS IN SOCIOLOGY. 261 
 
 Adaptation is an important term for the biologist and soci- 
 ologist. Every species of organism is always adapting itself 
 to its conditions of existence. The negro, the Hindoo and the 
 Fuegian can live in climates fatal to Europeans. It is sur- 
 prising, however, the extent to which Europeans can gradually 
 become adapted to all climates. Adaptation teaches the im- 
 portance of maintaining the best social conditions, so that men 
 may in time become fitted to fulfill these conditions spontane- 
 ously. In case society, by relaxation of proper social condi- 
 tions, permits retrogression, then reformation is necessary, and 
 the process of adaptation has to be gone over again. 
 
 THE RELATION OF SOCIOLOGY TO PSYCHOLOGY. 
 
 The sociologist should have a thorough knowledge of psy- 
 chology. A true theory of mind is essential to a true theory 
 of conduct, and all rational legislation must be based upon a 
 true theory of conduct. While we have a great system of edu- 
 cation, it is not sufficiently based upon a true theory of mind. 
 Most persons think that knowledge is sufficient to keep the in- 
 dividual from crime, which is certainly not the case. It is not 
 knowledge that is the moving agent in conduct, but the feeling 
 that is excited by it. The drunkard knows the fearful conse- 
 quences of his conduct, yet he is not deterred by the conscious- 
 ness of the fact. In order to stop him from drinking, there 
 must be excited in him sufficient feeling to antagonize his desire 
 for drink. 
 
 The education of the intellect alone will not prevent crime. 
 In fact, some of the greatest criminals have been well-educated 
 persons. Statistics well establish the fact that a very large 
 number of persons Avho have committed murder by poison were 
 well educated. When we examine carefully the course of study 
 from the common school to the completion of a university 
 education, Ave do not find much in it to influence character. It 
 may the better prepare the criminal for his ruinous work upon 
 society. I fully believe in training the intellect, but education 
 should be so shaped as to influence the character, 
 
262 
 
 MACKOCOSMUS. 
 
 It is not, then, so much intellectual training as moral train- 
 ing, that is essential to the diminution of crime and the im- 
 provement of conduct. It is quite universally admitted that 
 the Bible influences moral conduct as does no other book. Pro- 
 fessor Huxley claims that it forms a moral substratum to edu- 
 cation that no other book forms. From the psychological fact 
 above discussed, we may safely conclude that there is no other 
 book so important to the sociologist as is the Bible. 
 
 While sociology is the newest, it is certainly the most com- 1 
 prehensive and important of the sciences. We define sociology 
 as the scientific classification of all social phenomena. 
 
 THE EVOLUTION OF SOCIETY. 
 
 Historical sociology does not sustain the golden age of the 
 past sung by Ovid, Virgil and Horace. Whatever may be true 
 in reference to the garden of Eden, it is very evident that, after 
 Adam's fall, his descendants deteriorated rapidly, and the con- 
 dition of the race soon became very low. In fact, this seems to 
 be clearly the teaching of Genesis as well as that of science. 
 Evolution teaches deterioration, but this is an exception to the 
 general law of progress. So we soon find the movement of 
 humanity upward. 
 
 Even among the lower animals, we find anticipations of 
 man as a social being. Nearly all animals are social. Among 
 the different species of mammals, you find but few individuals 
 that lead isolated lives. The pioneers of the West found broad 
 roads through the wilderness worn by the movements of multi- 
 tudes of bison. Where salt could be found, their trails were 
 like beaten roads round a city. When the Russians took pos- 
 session of Siberia, it was so densely peopled by gregarious ani- 
 mals that it required hunters two hundred years to subdue it. 
 The animal is naturally social. 
 
 The savage man no more than the civilized man will nat- 
 urally live in isolation. The savage tribes of Australia, the 
 numerous tribes of Africa, the inhabitants of Greenland and 
 Iceland, afford sufficient evidence that man is a social being, 
 and does not normallv live in isolation. Where the circum- 
 
THE GKEATEST PROBLEMS IN SOCIOLOGY. 263 
 
 stances of civilization require even partial isolation, even this 
 tends to give way to aggregation. In the development of the 
 United States the isolation of families appeared a necessity, 
 but even this is giving way to new conditions. It is estimated 
 that fully one-third of the population of this country now live 
 in cities, and in the Eastern States about one-half. 
 
 In the evolution of society, we find the family one of the 
 first of institutions. In fact, we find it anticipated in the 
 lower animal. Below the birds, there is not much social com- 
 position found. Nearly all birds, however, live in families ; 
 the males help build the nests, provide food, and protect the 
 offspring. One great w T riter declares that genuine marriage can 
 only be found among birds. The whale is true to his mate, 
 and continues to live with her through life. The orangutan, 
 the gorilla and the chimpanzee have the family instinct quite 
 well developed. 
 
 Social anthropology plainly teaches that the lowest savages 
 live in families. In some cases, marriage is only temporary. 
 Among the Mincopis, the father lives with the mother until 
 the child is weaned, and then seeks another wife. Among all 
 savage tribes, we find that divorce and remarriage are very 
 frequent. In some parts of the world, polyandry is practiced, 
 and one woman is married to several brothers. In some parts 
 of southern India, however, a woman's husbands are not related 
 to one another. Polygamy, in which one man has several wives, 
 is much more common than polyandry. It is not confined to 
 savage tribes, but exists to this day in Turkey and China, and 
 continued in one of the Territories of the United States until 
 rendered unlawful by the authority of the nation. The only 
 form of marriage that is now sanctioned among Christian na- 
 tions is monogamy. It is what Christ teaches that God in- 
 tended from the beginning. 
 
 The social aggregate above the family, we term genetic, 
 because of a treal or fictitious relationship. Mr. "Freeman 
 claims that the village community of the Aryan world is an 
 inheritance from prehistoric antiquity. The Teutonic form of 
 
264 MACEOCOSMUS. 
 
 the primitive village community is known as the Mark; that 
 is, a defined boundary-line. All belonging to this community 
 are supposed to be related to one another through descent from 
 a common ancestor. In this respect, we find that the mark 
 community agrees with the gens or clans. So it is evident that 
 the earliest form of political union in the world was blood rela- 
 tionship, and not territorial continuity. 
 
 The tribe includes village communities, and it usually 
 claims large territory. The Xorth American Indians had 
 extensive hunting-grounds ; but they lived in small villages, 
 usually placed at the 'mouth of a creek, or on the shore of a 
 lake. The tribe has a head chief, who is usually judge in most 
 serious matters. In some cases, the tribe is composed of several 
 clans, and the clans are so independent that they are mistaken 
 for separate tribes. 
 
 In the evolution of society, the social mind, under the influ- 
 ence of external circumstances, forced tribes to form a federa- 
 tion, which resulted in national consciousness. The historic 
 words of Thucyclides have always been sad ones to me. When 
 I think of the downfall of Athens, which city produced such 
 a high civilization, it makes me feel sad. It is evident, how- 
 ever, that the Greek idea of a free city was such that national 
 consciousness on the part of the Athenial Confederation could 
 not be so developed as to form a permanent nation. It was 
 different with Teutonic civilization. It passed directly from 
 the tribal stage to that of national organization, before cities 
 could occupy the foremost position. Besides, when Teutonic 
 nations were forming, the cities of the Roman Empire had all 
 learned to recognize a master in the person of the emperor. 
 When we fully understand the difference between Gra?co-Roman 
 civilization and that of the Teutonic race, we are better able 
 to appreciate the stability of our social and political system. 
 
 Language has had much to do with the evolution of society. 
 The lower animal has intellect, memory and will ; but language 
 appears to be the Rubicon he has never crossed. The dog bark^ 
 as he did at the beoinning, and the cock crows as he did in the 
 
THE GREATEST PEOBLEMS IN SOCIOLOGY. 265 
 
 days of Simon Peter ; but language is the social glory of man. 
 We do not see how society could have well developed without 
 it. Whatever may have been the origin of language it was cer- 
 tainly one of God's best gifts to man ; and it proves, even more 
 than the upright form, that man was made in the image of 
 God. 
 
 THE INEQUALITIES OF SOCIETY. 
 
 The following language is from Professor Huxley: "Even 
 the best of modern civilization appears to me to exhibit a 
 condition of mankind which neither embodies any worthy ideal 
 nor even possesses the merit of stability. I do not hesitate to 
 express the opinion that if there is no hope of a large improve- 
 ment of the condition of the greater part of the human family ; 
 if it is true that the increase of knowledge, the winning of a 
 greater domain over nature which is its consequence, and the 
 wealth which follows upon that domain, are to make no differ- 
 ence in the extent and the intensity of want, with its concom- 
 itant physical and moral degradation, amongst the masses of 
 the people, I should hail the advent of some kindly comet which 
 would sweep the whole affair away, as a desirable cosumma- 
 tion." We must face the fact that although society is much in 
 advance of what it w 7 as centuries ago, it is still in great agony 
 because of manifold inequalities. Even in America, the land 
 of the free and home of the brave, a dangerous plutocracy is 
 rapidly developing. If this tendency can not in some way be 
 checked, it will not be another century before Dives will find 
 himself in Hades. Mr. Froude gives a very cheerless picture 
 of the Old World. He claims that a million of persons own 
 the soil of Great Britain ; that the House of Lords possesses 
 more than one-third of its area, and that the great estates are 
 continually devouring the small estates adjoining them. Three 
 dukes own more than one hundred thousand acres each. In this 
 connection, I wish to suggest a few remedies for the inequalities 
 of society. 
 
 1. The individual should be made to feel that he must sup 
 port himself and those dependent upon him. It is certain thaf 
 
266 MACROCOSMUS. 
 
 the working class wastes fully half of their earnings in this 
 country. 
 
 2. Our educational system should be made more practical. 
 Mr. Henry George says that to educate men who must be con- 
 demned to poverty is to make them restive. Education is a 
 failure unless it teaches men how to make a living. 
 
 3. We should abolish the liquor traffic, which is a prolific 
 cause of pauperism. 
 
 4. There should be a limit to the amount of property that 
 any man can bequeath to his children. When the children have 
 a start, the rest should go to the state, unless it is by will given 
 to benevolent institutions. Society has rights as well as chil- 
 dren. 
 
 5. Corporations should be so guarded by society that they 
 can not enrich the few at the expense of the many. 
 
 6. There should be a graduated income tax, so that the bur- 
 dens of government would fall upon the rich, who are most 
 protected. 
 
 7. There should be a maximum of wealth. I do not be- 
 lieve that an individual can honestly acquire enough of this 
 world's goods to injure society; but a maximum of wealth 
 would reach the dishonest. 
 
 8. The state or county should guide the energies of those 
 who can not make a living. Some are as deficient in this 
 respect as are the blind, o-r deaf and dumb. The state should 
 have co-operation farms and other industries by which the 
 energies of those who can not make a living, can be guided. 
 Of course, when one is so trained that he can make a living, 
 he should have the privilege of doing so. Civilization should 
 banish pauperism by looking after him who can not take care 
 of himself. Society may be able to so guide his energies that 
 he will become useful. 
 
 SOLUTION OF SOCIAL PROBLEMS. 
 
 The influence of woman in the solution of social problems 
 is itself an important problem. "No one can question the fact 
 that woman is naturallv a social reformer. Societv must have 
 
THE GREATEST PE0BEEMS IN SOCIOLOGY. 267 
 
 the best of reasons for limiting the natural abilities of woman 
 in reference to the wider activity to which she is so well suited. 
 As a matter of fact, society has no reason for limiting her 
 activities except such as grow out of blind sentiments. Many 
 of the customs which interfere with the expansion of woman's 
 capacities extend back to the days of barbarism. Under the 
 influence of such customs, Lord Byron says: "I regard them 
 [women] as very pretty but inferior creatures, who are as little 
 in their places at our tables as they would be in our council 
 chambers." This sentiment grows out of the morals of Byron, 
 and wherever you find similar morals, you will find a similar 
 sentiment. 
 
 All persons will admit the moral and social influence of 
 woman in the family and the church. The family is one of the 
 oldest and most sacred of institutions ; but it is largely the 
 moral and social influence of woman that holds the family 
 together. The same thing can be said in reference to the 
 church. The best workers in all departments of church activ- 
 ity are the women. Of course, there are some positions in the 
 church to which men are better suited ; but the moral and 
 social influence of woman is essential to the success of every 
 department of church work. In the selection of pastor and 
 other officers of the church, the women vote the same as the 
 men. The state is a divine institution as well as the church, 
 and it has a special mission to society. There is certainly no 
 good reason why women should vote in church matters and not 
 also in state matters. When women vote for all officers of the 
 state, from President down, there will be a great change in the 
 moral character of those who hold official positions in the state. 
 The vote of woman is very essential to good government in this 
 country. 
 
 The problems of pauperism and intemperance are among 
 our most difficult social problems. They are very closely related. 
 Pauperism must be distinguished from poverty. Poverty may 
 be the means of causing persons to struggle to a higher life, but 
 pauperism always degrades. The poor we will always have 
 
2QS MACEOCOSMUS. 
 
 with us; but pauperism must be banished, or our civilization 
 is in danger. Mr. Booth speaks of the submerged tenth in 
 London, and in all our great cities fully one-tenth of the inhab- 
 itants are paupers. The environment of the pauper is such 
 that there is no hope of his rising. Something must be done 
 for him. I suggest the following remedies for pauperism: 
 
 1. There should be compulsory education, and all the chil- 
 dren of the pauper class should be required to attend school. 
 Education should be made more practical, and all the children 
 should be taught how to make a living. 
 
 2. The energies of paupers should in so>me way be directed 
 by the state, and their environment should be changed. Large 
 state or county farms should be provided, and the state should 
 superintend the work of paupers until they can be so trained 
 as to make a living for themselves. Pauperism should not be 
 continued far into the twentieth century. 
 
 3. The abolition of the liquor traffic would go a long ways 
 toward solving the pauper problem. The whisky problem is 
 itself one of our most difficult problems. All will admit the 
 evil of the traffic; but it is so mixed up with politics that it 
 is difficult to bring it before the nation upon its own merits. 
 If this could be done, I believe the American people would at 
 once abolish this ruinous traffic. I am fully convinced that the 
 vote of woman is essential to the destruction of this malignant 
 parasite upon the body politic. 
 
 The labor problem is one that demands solution. We cer- 
 tainly, in this age, need a more equitable distribution of the 
 products of industry. That the condition of the laboring classes 
 is now better than at any other period in the history of the 
 world, no one can well question ; but it is equally certain that 
 it ought to be much better than it is. Whatever mistakes labor 
 organizations may have made, they are very essential to the 
 elevation of the laboring classes. It is difficult to tell to what 
 extent capitalists would have gone, had it not been for the 
 existence of these organizations. Like centrifugal force, they 
 have prevented everything from going to the center. Capital 
 
THE GREATEST PROBLEMS IN SOCIOLOGY. 269 
 
 will ultimately be forced to compromise with them, and give 
 labor its rights. In fact, there is already a tendency to co-oper- 
 ation and profit-sharing. I am also convinced that a reaction 
 has already set in against the accumulation of great fortunes 
 into the hands of the few. Society is willing for men to have 
 what they can earn honestly, but it will drive pirates from 
 commerce as it has driven them from the sea. I hope the time 
 will soon come when we will have a comptroller of commerce as 
 well as a comptroller of currency, and that the watering of stock 
 by great corporations will be strictly prohibited. If this had 
 been the case, millions of dollars could not have been stolen 
 from the Erie corporation and the Union Pacific Railroad. We 
 greatly need a comptroller of commerce connected with our 
 Interstate Commission. 
 
 Another problem which now confronts society is the method 
 by which gambling can be abolished in the great centers of stock 
 and produce exchange. The law looks after the man who gam- 
 bles in a gambling-house, though the bad results are compara- 
 tively small, and mostly to hi'mself ; but the law does not appear 
 to reach him in case he gambles in an exchange, where the 
 results are widespread. This is very much like saying, if a 
 man purchases poison for himself, he shall be punished, but if 
 he places it in a water-supply, where hundreds will suffer, he 
 shall go free. These large speculative sales are ruinous to the 
 conditions of safe and prosperous trade. The commercial force 
 of large cities is tooi frequently on the side of wrong-doers. The 
 general welfare of the country requires the prohibition of gam- 
 bling in high places. Social reformers should continue the agi- 
 tation until they secure a law, and enforce it, against these gam- 
 blers and pirates in the business world, which are greatly inter- 
 fering with the progress of society and civilization. If some 
 of these public gamblers of Xew York, Chicago, and other great 
 cities, were in the penitentiary, it would be a great blessing to 
 the country. 
 
270 
 
 mackocosmus. 
 
 WILL THEEE BE A SOCIAL MILLENNIUM « 
 
 While I oppose every form of materialistic and atheistic 
 evolution, I as fully believe in a true evolution as I believe in 
 the laws of gravitation. Both science and the Bible point to the 
 future for the golden age of civilization. Sociology as well as 
 revelation teaches that there will be a millennium. The organ- 
 ized forces which will ultimately bring about this golden age 
 in the history of humanity are the following: 
 
 1. The Family. In the history of this divine institution, 
 we find constant progress, although among some civilized na- 
 tions there have been fearful tendencies to deterioration. We 
 sometimes become discouraged on account of the number of 
 divorces in this country ; but never in the history of the world 
 has the family had so great an influence in promoting genuine 
 progress as at the present time. The Christian family will do 
 much towards bringing about a social millennium. 
 
 2. The Church. The church is certainly the greatest ethi- 
 cal force in advancing a true civilization. Mr. Kidd, in his 
 excellent work on "Social Evolution," claims that Christianity 
 is the principal cause of the progress of western civilization. 
 It is quite certain that religion has been the great ethical factor 
 in all social progress. The history of the Chinese, Persians and 
 other Oriental nations, as well as the history of the Greeks and 
 Romans, fully establishes this fact. Mr. Lecky and other 
 rationalistic writers claim that there is no substitute for relig- 
 ion in advancing the moral progress of the race. Mr. Lecky 
 thus speaks of the Roman religion, which so profoundly influ- 
 enced Roman civilization : "It gave a kind of official consecra- 
 tion to certain virtues, and commemorated special instances in 
 which they had been displayed ; its local character strengthened 
 patriotic feeling; its worship of the dead strengthened a vague 
 belief in the immortality of the soul ; it sustained the suprem- 
 acy of the father of the family, surrounded marriage with 
 many imposing ceremonies, and created simple and reverent 
 characters profoundly submissive to an overruling Providence 
 and scrupulously observant of sacred rites." 
 
THE GREATEST PROBLEMS IN SOCIOLOGY. 271 
 
 When Christianity was introduced into the Roman Empire, 
 its moral force had great social significance. Its enthusiasm 
 differed from anything that had ever been witnessed upon the 
 earth. At the introduction of Christianity, infanticide was 
 almost universal ; but the moral force of Christianity abolished 
 it. So late as the period of Napoleon the First, the idea of 
 universal empire was considered a legitimate national aspira- 
 tion. The ethical force of Christianity has rendered such an 
 ideal quite foreign to our civilization. Even skeptical writers 
 admit that the moral force of Christianity has abolished slavery. 
 The spiritual enthusiasm of Christianity will finally bring 
 about a social millennium. 
 
 3. The Nation. The Christian nation will develop the 
 highest civilization. The Reformation has done much towards 
 developing the Christian nation. Professor Marshall, in his 
 "Principles of Economics," lays great stress upon the change 
 which the Reformation w r rought upon the English character. 
 He says that "its doctrines deepened the character of the people, 
 reacted upon their habits of life, and gave a tone to> their 
 industry. He also claims that the family relations of those 
 who have adopted the reformed religion are the richest and 
 fullest of earthly feeling ; there never has been before any mate- 
 rial of texture at once so strong and so fine with which to build 
 up a noble fabric of social life." More and more, as time 
 moves on, will the Christian nations come to the front as the 
 mightiest factors in the world's onward progress. 
 
 God is the ruler of the nations ; he has determined the times 
 before appointed and the bounds of their habitations. The 
 nation which ignores God soon passes from the field of action, 
 and is only known upon the pages of history. God designs the 
 nation, as well as the family and the church, to bring about the 
 perfection of humanity. The nation has its own special place 
 and vocation in the evolution of society. As there is a divine 
 order in the calling and founding of the family, there is" also 
 a divine order in the calling and founding of the nation. It has 
 its foundation in the will of God, and its mission is one of right- 
 
272 MACROCOSMUS. 
 
 eousness. The Christian nation is, therefore, one of God's spe* 
 eial agents in bringing about a social millennium. The center 
 of history is the personal Christ, and this is the center toward 
 which the nations move. The Christ of history will, then, ulti- 
 mately bring about the millennium of science and the millen- 
 nium of revelation. 
 
PART II 
 
 The Greatest Problems in Theology. 
 
 CHAPTER I. 
 
 The Philosophy of Religion, 
 what is religion ? 
 
 In all discussion, we should give careful attention to defini- 
 tion. Many unfortunate controversies could have been avoided 
 if both parties had clearly defined their terms. It is important 
 at the beginning of this chapter to know exactly what religion 
 is. Cicero derives the word religio from ve-legere, to consider, 
 in contrast with nec-llgere, to neglect. Lactantius and others 
 derive it from re-hgare, to rebind. The philosopher Kant iden- 
 tified religion and morality, and he claims that when we look 
 upon all our moral duties as divine commands, we are religious. 
 This definition is too narrow ; for while religion includes moral- 
 ity, it includes more. Xo definition of religion can be correct 
 which leaves out the element of worship. 
 
 Eichte, the immediate successor of the great Kant, takes 
 exactly the opposite view to that of his master, on the question 
 of religion. He separates morality and religion, and makes 
 religion almost identical with knowledge. He says that relig- 
 ion gives to a man a clear insight into himself, answers the 
 highest questions, and thus imparts to us a complete harmony 
 with ourselves, and a thorough sanctification to our minds. 
 While there is much truth in this definition, like that of Kant, 
 it is only partial. True religion includes the morality claimed 
 by Kant and the knowledge claimed by Eiehte, but it means 
 more. 
 
 Schleiermacher makes religion dependence, and Xegel 
 makes it freedom. According to the first, religion consists in 
 our consciousness of absolute dependence on something which, 
 though it determines us, we can not determine in turn. While 
 this definition contains truth, it is not sufneientlv comprehen- 
 
 273 
 
274 MACEOCOSMUS. 
 
 sive, and Hegel reduces it to an absurdity by stating that if 
 consciousness of dependence constituted religion, the dog would 
 be the most religious of beings. According to Negel, religion 
 ought to be perfect freedom; for it is neither more nor less 
 than the Divine Spirit becoming conscious of himself through 
 the finite spirit, 
 
 Comte in France and Feuerbach in Germany make man both 
 the subject and object of religion. They do not think that man 
 can know anything higher than himself, and that humanity 
 should be the true object of worship. History teaches us that 
 when humanity has been the object of worship, there has been 
 a fearful tendency to worship the low r est elements of human 
 nature. We readily perceive that religion is very difficult to 
 define, and we have almost as many definitions as we have relig- 
 ions in the world. While it is scarcely possible to give a defi- 
 nition of religion which would be descriptive of all the relig- 
 ions of the world, we can so define it as to distinguish the 
 object of religious consciousness from other objects of con- 
 sciousness, and also distinguish our consciousness as applied to 
 religious objects from our consciousness as applied to other 
 objects. This does not mean that we have a separate conscious- 
 ness for religion, but that consciousness varies as it is applied 
 to different objects. I define religion as that element in man'? 
 nature which enables him to apprehend and reverence the Infi- 
 nite. I know this definition is not complete, but it is the best 
 we can do. Reverence, of course, leads to external worship ; 
 but as Max Muller has taught us, there are religions which have 
 no external worship. While there are exceptions, such do cer- 
 tainly exist, 
 
 EELIGION IS NATURAL TO MAN. 
 
 When the time comes that man in this world neither eats 
 nor drinks, then the time may come that he will be without 
 religion. We would consider the question as to the origin of 
 hunger and thirst as an idle one ; yet hunger and thirst had 
 an origin. Tt would hardly be possible to separate the origin 
 of hunger and thirst from organic life. We might imagine the 
 
THE PHILOSOPHY OF RELIGION. 2^5 
 
 existence of creatures not needing food or drink, bnt this is so 
 contrary to what Ave know of nature that we reject it as prac- 
 tically impossible. 
 
 In the discussion of the origin of religion, same have sup- 
 posed that there is no God, and that in time man was able to 
 invent one. This makes the stream rise higher than its source, 
 and is consequently an impossibility. Others have thought 
 that while God really exists, man was developed without any 
 sense of his existence, and that the acquisition of this sense was 
 the work of time. It is evident that no new sense has been de- 
 veloped in man since his creation, and that at the beginning 
 he had the same religious element in his nature that he has at 
 the present time. 
 
 While it is evident that man at the beginning did not have 
 that high conception of God that Christians have at the present 
 time, still he believed in higher beings than himself. The es- 
 sence of God, which is light, love and spirit, was revealed to us 
 through the mission of the Son of God. While monotheism, in 
 a sense, was the primitive form of religion, still man's idea of 
 God was a very different thing from what it is at the present 
 time. In the childhood of the race, man's ideas must of neces- 
 sity have been childish. As the child looks up to its father, 
 man would naturally have looked up to a higher being. 
 
 It is evident that there is something in the nature of man 
 which causes him to worship a superior being. It is not im- 
 portant in this connection to know whether this results from 
 instinct, reason or tradition; the fact remains that man is a 
 being who will worship. In all ages and among all races man 
 has worshiped something which he supposed to be endowed with 
 attributes of a superior being. 
 
 MAN BECOMES LIKE THE MORAL CHARACTER OF THE OBJECT 
 
 WORSHIPED. 
 
 Man looks upon the character of the object he worships as 
 possessing perfection. He condemns in himself everything un- 
 like this character, and approves everything like it. He, of 
 course, abandons everything in himself not like his god, and 
 
276 MACEOCOSMUS. 
 
 approves of everything in his life like unto the object he wor- 
 ships. Of course, his character and conduct will depend upon 
 the character of his deity. If the moral character of the deity 
 is defective, then the moral character of the worshiper will of 
 necessity be defective. 
 
 The worshiper will do everything in his power to gain the 
 favor of his deity. If the deity is a god of war, then the wor- 
 shiper will be warlike. All opposed to this deity will be hated 
 with an intense hatred. If the object of worship happens to 
 be the goddess of impurity, then the worshipers will try to* gain 
 the favor of the goddess by living impure lives. Among the 
 Mohammedans and Mormons many became polygamists who 
 would have preferred a life of monogamy. They went against 
 the highest inclinations of their natures because they thought 
 their religion required it. 
 
 The moral character of the object worshiped, becomes the 
 moral character of the worshiper. History fully illustrates this 
 fact. The supreme deity of the Assyrians was warlike, and 
 they were a very warlike and cruel people. The ancient Egyp- 
 tians were animal worshipers, and bestiality, the lowest vice of 
 human nature, was common among them. The city of Corinth, 
 the eye of Greece, was given to the worship of Venus, and 
 the most sacred persons of that city were prostitutes, conse- 
 crated to the worship of the goddess. The Xorthmen, who 
 finally overran the Roman Empire, were worshipers of Odin 
 and Thor. The gods were bloodthirsty and cruel, and the wor- 
 shipers w r ere of like nature. Their greatest delight was in 
 scenes of blood and slaughter. It was thought that one of their 
 hero-gods, after having destroyed many others, destroyed him- 
 self; hence it became disreputable to die a natural death, so 
 many, who escaped in battle, committed suicide, believing that 
 this would be the means of introducing them into the halls of 
 Valhalla. 
 
 It is scarcely possible for an idolatrous nation, by means 
 within itself, to extricate itself from idolatry. The purest 
 forms of idolatry are found in its early history. Prof. Max 
 Muller has shown that Fetishism is comparatively recent in 
 
THE PHILOSOPHY OF RELIGION. 277 
 
 the history of idolatry, and that the word originated with 
 Portuguese sailors. The worship of the sun, moon and stars 
 was doubtless one of the earliest forms of idolatry, and it ap- 
 pears to have been quite universal in the early history of the 
 race. All idolatrous nations point back to the time when their 
 worship was purer than at present. They seem to realize that 
 they have departed from a purer faith embraced by their 
 fathers. Paul explains that when they knew God, they did 
 not glorify him as God, but became vain in their imaginations 
 and their foolish hearts were darkened. 
 
 The history of idolatry furnishes abundant evidence that 
 development took a wrong direction. Many of the customs of 
 savage nations reduce the people to the most revolting slavery. 
 We frequently find these superstitious practices connected with 
 tribes having a favorable environment. The country of Daho- 
 mey is rich in products, and affords every facility for a high 
 civilized life. Yet we find fearful customs which demand the 
 almost daily sacrifice of human life. The imagination of the 
 people is so corrupted that they think the only way to satisfy 
 a malignant Being mo>re powerful than themselves is by the 
 free sacrifice of human victims. The constant tendency is 
 downward. 
 
 The animal worship of Egypt has been an interesting sub- 
 ject for investigation on the part of Egyptologists. It is strange 
 that so highly civilized a people would worship animals. Care- 
 ful attention to the origin of this worship will show that it was 
 not so impure at the beginning. When we seek the visible 
 presence of the Cre'ator in his works, we find it most imminent 
 in the wonderful instincts of lower animals. Egyptian idol- 
 atry is a good illustration of the tendency in human nature to 
 develop in the wrong direction. 
 
 Comtism itself is only animal worship in a higher form. 
 His abstract conception of humanity is only an intellectual Fe- 
 tish. M. Comte himself declared that he worshiped the crea- 
 ture man as the consummation of all other creatures. This is 
 certainly animal worship in a purer form. As man is higher 
 
278 MACKOCOSMUS. 
 
 than the animal, Comtisin may be much higher than other forms 
 of animal worship. As man sometimes goes even below the 
 brute, the worship of humanity may become the lowest form 
 of idolatry. Comte appears to have been a very high-minded 
 man. and would, of course, worship the highest and purest in 
 men and women. Alexander, who was a very impure man, 
 was worshiped, and Napoleon Buonaparte, who was not at all 
 angelic in his make-up, has been, on account of his marvelous 
 success, the idol of many. During the French Revolution, the 
 worship of humanity was symbolized by a woman, but by no 
 means one of the purest of women. The worship of Venus 
 among the ancients was the worshij) of woman, but it was the 
 worship of the vilest of women. It is evident that Comtism 
 may become a very degrading form of idolatry. 
 
 It is evident that in religion itself evolution is liable io 
 work in the direction of degradation. Mohammedanism, the 
 last of the historic religions, is of great interest in this connec- 
 tion. The tendency to corruption commenced even in the life 
 of the founder of this religion. Mohammed was his own most 
 corrupt disciple, Before he became a conqueror, his life was 
 pure, but ambition ruined this great life. Instead of testing 
 the spirits as did Paul, he claimed revelation for some of the 
 most degrading vices to which humanity can be subjected. The 
 result was that he established a political hierarchy which is in 
 the way of an advancing civilization. 
 
 There appears to be no way of redeeming man from idolatry 
 except by presenting to him a purer faith from without. An 
 object of worship must be presented which is the opposite in 
 moral character to those which he has been worshiping. His 
 affections must be purified by the contemplation of a holy being. 
 God came to man in the mission of his Son. The Christ of 
 history is morally perfect, and is exactly suited for the religious 
 leadership of humanity. The gospel should be preached to 
 every human being. 
 
THE PHILOSOPHY OP RELIGION. 279 
 
 THE RELIGION OP SCIENCE. 
 
 The moral attributes of God are the foundation of the relig- 
 ion of crime. The religion of science is in perfect harmony 
 with a divine revelation. The religion of science presents to 
 us the attributes of God, but revelation gives us the very essence 
 of the Supreme Being. God is love, God is light, God is spirit, 
 are matters of revelation. In the mission of the Christ, the 
 very essence of Jehovah is brought to man. Please consider 
 carefully the following facts: 
 
 First — The system of nature as well as divine revelation 
 points to the Supreme Being. Paul says : "Because that which 
 may be known of God is manifest in them ; for God manifested 
 it unto them. For the invisible things of him since the crea- 
 tion of the world are clearly seen, being perceived through the 
 things that are made, even his everlasting power and divinity ; 
 that they may be without excuse" (Rom. i. 19, 20). This 
 makes it evident that man, through his perceptive powers, can 
 get some knowledge of the infinite. Prof. Max Muller claims 
 that man perceives the infinite as readily as he does the finite, 
 and that there can be no finite without the infinite. Man's per- 
 ception extends beyond the finite to the infinite. When man 
 looks upon the ocean, just where his eyesight breaks down, the 
 unlimited or infinite begins. It is not unscientific to state that 
 man lives in the very presence of the infinite. With every 
 perception of the finite, we have a presentiment of the infinite. 
 We have in this living germ the root, of the whole historic de- 
 velopment of religion. 
 
 We instinctively depend upon the Supreme Being. There 
 can not be a second without a first ; so there can not be a depend- 
 ent being without an independent one. Man is a dependent 
 being, therefore God is an independent being. While we may 
 not fully comprehend God, we do instinctively depend upon 
 the infinite. Our moral nature also demands personality on 
 the part of the infinite. 
 
 Sir Isaac Newton claims that space and time are attributes 
 of God. If this be true, then God exists, for space and time 
 
280 MACKOCOSMUS. 
 
 of necessity exist. While we do not have a direct intuition 
 of God, we do have an intuition of space and time, and if they 
 are attributes of God, as the greatest scientist of modern times 
 says, then God of necessity exists, for space and time do of 
 necessity exist, John Stuart Mill advised all who would prove 
 the divine existence, to adhere to the argument from design, 
 Matthew Arnold says, "We are woven by a power not our own/' 
 and Professor Tyndall asserts that we are woven by something 
 not ourselves. Logic forces us to the conclusion that the some- 
 thing mentioned by these great writers is the God of this uni- 
 verse. As we are the product of a power not our own, there 
 is thought in the universe not our own. There can be no thought 
 without a thinker. There is, therefore, a thinker in this uni- 
 verse not ourselves. A thinker is a person. Therefore, we have in 
 the universe a personal thinker not ourselves. John Stuart Mill 
 would put it thus : "Every change must have an adequate cause : 
 my coming into existence as mind, free will and conscience was 
 a change; therefore, that change required a cause adequate to 
 account for the existence of mind, free will and conscience." 
 The union of mind, free will and conscience in the cause is 
 sufficient to prove the personality of the cause. The fact of 
 the existence of moral law as an effect is sufficient to prove the 
 personality of the cause. The fact of the existence of moral 
 law as an effect is sufficient to prove the existence of a moral 
 lawgiver as the cause. Man as an effect is a moral personality; 
 therefore, the cause of man's existence is a moral personality. 
 Involution must always equal evolution. 
 
 Second — God is in the moral nature of man. Thomas Car- 
 lyle says: "The moral sense, thank God, is a thing you never 
 will account for ; that, if you could think of it, is the perennial 
 miracle of man ; in all times visibly connecting poor, transitory 
 man here on this bewildered earth with his Maker, who is eter- 
 nal in the heavens." Dante says of Beatrice, as he saw her 
 in the "Paradise" : 
 
 "She smiled so joyously, 
 That God seemed in her countenance to rejoice," 
 
THE PHILOSOPHY OF RELIGION. 281 
 
 God is thus seen at times in the human countenance. This 
 is the result of the activity of the higher nature, where con- 
 science is supreme. It is, therefore, evident that the most im- 
 portant culture a man can have is such as will enable hi'm to 
 have this light. 
 
 Those who have studied the pictures of Charlotte Corday 
 and Jean Paul Marat will be able to study this subject by con- 
 trast. Carry le says: "O ye hapless two, mutually extinctive, 
 the beautiful and the squalid: sleep ye well in the mother's 
 bosom that bore you both." 
 
 God was in the Christ, reconciling the world unto himself. 
 The light from heaven was clearly visible in the countenance 
 of Jesus when he was on the Mount of Transfiguration. On 
 this mount the light in the countenance of the Son of man had 
 its supreme manifestation. Jehovah himself was well pleased, 
 and exhorted mankind to hear the mandates of the Son of God. 
 The first Christian martyr had a face like that of an angel. 
 God was in this faithful man. Man's moral nature brings him 
 into close contact with the God of 1he universe. It is said that 
 when Moses came down from the mountain, his face did shine. 
 
 Third — Mature as well as revelation teaches the great lesson 
 of obedience to God. The philosopher Locke says: "The idea 
 of a Supreme Being, infinite in power, goodness and wisdom, 
 whose workmanship we are, and upon whom we depend, and 
 the idea of ourselves, understanding, rational beings, being 
 such as are clear in us, would, I suppose, if duly considered and 
 pursued, afford such foundations of our duty and rules of action 
 as might place morality among the sciences capable of demon- 
 stration, wherein, I doubt not, but from self-evident proposi- 
 tions, by necessary consequences as incontrovertible as those 
 of mathematics, the 'measure of right and wrong might be made 
 out/' 
 
 Victor Hnffo, in his ffreat work, "Les Miserables " shows 
 that God in the moral nature of man must be obeyed. Jean 
 Valjean finally confessed, and Hugo says in reference to the 
 court an4 audience, there was a great light shining before them. 
 
282 MACROCOSMUS. 
 
 Richter, in his "Titan," teaches the same lesson, when he rep- 
 resents the leper with a pistol in his hand, saying: "I can not 
 repent." Shakespeare teaches the fearful consequences of dis- 
 obeying God's moral law. FalstarT had been an early compan- 
 ion of Henry V., but as soon as Henry became king, he rejected 
 the wicked old man. All the misleaders of the king were ban- 
 ished ten miles from his presence. It is well for all to keep 
 moral lepers at a distance. Scott, in "Guy Mannering," teaches 
 the same great lesson taught by the authors mentioned. Glossin 
 had been an accomplice in the great crimes of kidnaping a 
 child and murdering its associate. Years after, when he came 
 near the spot, he used the following language: "Good God! 
 And is all I have gained worth the agony of that moment, and 
 the thousand anxious fears and horrors which have since em- 
 bittered my life! Oh, how I wish that I lay where that 
 wretched man lies, and that he stood here in life and health. 
 But these regrets are all too late." 
 
 Man's greatest mistake in life is to disobey God's laws in 
 either nature or revelation. 
 
 Yet still there whispers the small voice within, 
 Heard through God's silence and o'er glory's din; 
 Whatever creed be taught, or land be trod, 
 Man's conscience is the oracle of God. — Byron. 
 
CHAPTER II. 
 
 Genesis and Geology. 
 
 I have frequently heard it said by both scientists and relig- 
 ionists that the Bible was not given to teach men science. In 
 the main, this statement is true, but it can be carried to ex- 
 tremes. If science is classified knowledge, we have, in the be- 
 ginning of the Bible, a scientific statement of the origin of 
 things. We find there the fundamental element from which 
 all things have sprung. There are statements in the first of 
 Genesis that progressive science of three thousand years is now 
 making plain. The Hebrew word for God is Elohe, but in the 
 Bible it is Elohini that created the heavens and the earth. The 
 plural form there used was entirely correct, for it denoted 
 three persons in one nature ; but this could not be understood 
 until the mission of the Christ and Holy Spirit into this world. 
 When Moses speaks of the creation of light, he uses the word 
 aor, which is the word in the Hebrew language for electricity. 
 Thus was modern science anticipated. That the Bible is favor- 
 able to the progress of science is evident from the fact that 
 you find practically no science where the Bible has not gone. 
 
 THE MOSAIC RECORD. 
 
 In the beginning God created the heavens and the earth. 
 ~No words that have ever been penned by man are more sublime 
 'than this language in the first chapter of the Bible. It con- 
 demns atheism, for it was God who created the heavens and 
 the earth. It condemns pantheism, for the heavens and earth 
 are not God, but were created by him. It condemns material- 
 ism, for material substances came from a substance not mate- 
 rial. The things that are seen were not made of things that do 
 appear. The Word was in the beginning, and by him God 
 created all things. 
 
 In Genesis we have two words for create, which are very 
 similar in meaning, halirah and ahsah. The first, however, 
 
 2S3 
 
284 MACROCOSMUS. 
 
 appears to denote primary creation, in contrast with the 
 second, which denotes the arranging of secondary mate- 
 rial. We find the material of the earth at first in a 
 chaotic state; then darkness was upon the face of the 
 deep, and the Spirit of God moved upon the face of the 
 waters. Matter can not move itself, and it required the 
 Spirit of God to move it. How long the chaotic period contin- 
 ued we are unable to say. The first chapter of Genesis appears 
 to be divided into two periods of three days each, both of the 
 periods commencing with light. The first period represents 
 the inorganic, and the second, the organic world. The light 
 of the first was cosmical ; that of the second was to direct 
 days and seasons on the earth. Each period ends in a day 
 of two great works. On the third day God divided the land 
 from the water; then he created vegetation, which was a 
 work very different. On the sixth day Jehovah created 
 quadrupeds ; then he created man, which was the greatest 
 work of all. 
 
 The word "day" was used in three senses in the Bible. 
 First, it denotes the light part of the period called day, in con- 
 trast with the dark part. Second, it denotes both the light 
 and dark parts of the day. The evening and morning were 
 the first day. Third, it denotes an indefinite period of time. 
 The entire period of creation is called a day, and we read of the 
 day of the Son of man. This use of the word "day" was rec- 
 ognized by some of the Christian Fathers long before the devel- 
 opment of geological science. It does appear to me that any 
 candid student of Genesis and geology will not fail to see that 
 it required inspiration on the part of Moses to have given, when 
 he wrote, such a faithful outline of geological science. While 
 the Bible was not given for the special purpose of teaching sci- 
 ence, it certainly does, when properly understood, harmonize 
 with true science. 
 
 The first two chapters of Genesis are the most marveloiis 
 literature in the world. They comprehend almost everything 
 essential to the verv hi eh est literature, 
 
GENESIS AND GEOLOGY. 285 
 
 1. We find in them a historical basis. They commence 
 with the first man, Adam, and the first woman, Eve, and antici- 
 pate profane history by quite a long period. 
 
 2. They are poetic in their construction. We find in them 
 parallelism in both matter and form. The six days are fur- 
 nished with a corresponding and closing formula?. The whole 
 is divided into halves of three clays each, and each day of the 
 first half is parallel with the corresponding day of the second 
 half. This beautiful epic of creation is not so much the narra- 
 tion of incidents in their order of succession as it is a logical 
 classification of divine work, in which God asserts himself in 
 each successive period. 
 
 3. These chapters contain an inspired vision of creation. 
 There is no good reason why a prophet should not look back- 
 wards as well as forwards. Daniel had a vision of the king- 
 doms of this world, and John had visions concerning things that 
 should shortly come to pass. There is no reason why Moses, 
 who was himself a prophet, or the prophet to whom the Lord 
 first revealed the wonderful document used by Moses, should not 
 have had in vision a complete description of the creation of the 
 heavens and the earth. 
 
 4. It is doubtless true that we also have in these chapters 
 a metaphorical element. Adam was a type of Christ, and Eve 
 a type of the church. In Matt. xvi. 18 Christ says: "Upon this 
 rock I will build my church." It is evident that "rock" here is 
 a metaphor. In Gen. ii. 22 God took a rib and builded a 
 woman. The verb is the same, and if the antitype, "rock," 
 upon which the church was built, was a metaphor, it looks 
 quite probable that the rib upon which God builded a woman 
 was also a metaphor. Be that as it may, we are all certainly 
 grateful that God created woman, if we do not know exactly 
 how she was made. I fully believe that God had power to 
 make a woman out of a literal rib, but it does not appear -to my 
 mind as the most probable interpretation. 
 
 5. In the first two chapters of Genesis we have also a typi- 
 cal element, and from this we can show quite conclusively that 
 
286 
 
 MACROCOSM! US. 
 
 they contain a revelation from God. Typology is very conclu- 
 sive evidence to my mind of a divine revelation. No one could 
 make a shoe to lit the foot if he did not understand the construc- 
 tion of the foot ; no one could make the type to exactly fit the 
 antitype if he did not fully understand the antitype. The one 
 who made the first Adam knew exactly his relationship to the 
 second Adam. 
 
 If the Mosaic cosmogony is true, it was certainly given by 
 inspiration ; and that it is true, I will next proceed to show is 
 the verdict of science. 
 
 THE GEOLOGICAL RECORD. 
 
 Nebular Hypothesis. "And the earth was without form, 
 and void ; and darkness was upon the face of the deep." Lionel 
 Beale says: "It is certain that matter is somehow directed, 
 controlled and arranged ; while no material forces or proper- 
 ties are known to be capable of discharging such functions." 
 John Stuart Mill says : "The laws of nature do not account for 
 their own origin." 
 
 The Bible does not say how old this universe is. Astron- 
 omy and geology say millions of years. Sir W. Thomson claims 
 that the sun has been burning at least one hundred millions 
 of years. Genesis certainly gives plenty of time to the physi- 
 cists, for it goes back to the beginning. Both science and the 
 Bible teach that while the universe possesses great antiquity, 
 it had a beginning. One of the greatest of scientific works 
 uses the following language : "We have thus reached the be- 
 ginning as well as the end of the visible universe, and have 
 come to the conclusion that it began in time, and will in time 
 come to an end." 
 
 The Book of Genesis evidently gave the fundamental idea 
 of what is now called the nebular hypothesis. This hypothesis 
 has been called "the grandest generalization of the human 
 mind." If it should be so modified as to become accepted phi- 
 losophy, pointing out the methods of the Creator, rather than 
 the blind force of the infidel, it will, doubtless, continue worthy 
 of this hio-h distinction. The skeptic tries to pervert every 
 
GENESIS AND GEOLOGY. 287 
 
 generalization of science to his own purposes. Even Laplace 
 said to Napoleon : "I have no need of the hypothesis of a God." 
 
 It should bo remembered that the nebular hypothesis does 
 not go back to the beginning, but it takes matter from an un- 
 seen power behind outward phenomena, and marks its progres- 
 sive development. It is evident to any Christian philosopher 
 that the sun, planets and comets could only proceed from the 
 counsel of an all-wise God. 
 
 Period First — Cosmical Light. Geology teaches us that in 
 the first period light was eliminated from the dark chaotic 
 mass of earth. The opus operatum of the first period was an 
 evolution from the dark mass of our condensing planet of that 
 luminous matter which supplies the light. By that very act 
 light was divided from darkness. 
 
 There is certainly no conflict between geology and Genesis 
 on the origin of light ; for Genesis teaches that God on the first 
 day said: a Let there be light, and light was." ~No thoughtful 
 scientist will take the position that matter could have originated 
 itself. This universe is the result of the creative and provi- 
 dential energy of God. 
 
 While philosophers can analyze light, calculate its great 
 velocity, and render useful the potencies in its beams, they can 
 neither make it, nor explain its production. There is yet mys- 
 tery in Job's questions, "Where is the way where light dwell- 
 eth?" And, "By what way is the light parted, which scatter- 
 eth the east wind upon the earth V Light is of God, for "God 
 is light." Light performs its marvelous mission in purifying 
 this world, but it becomes corrupted by nothing. It thus be- 
 comes a fit symbol of the Son of God, whose mission was to 
 save the sinful without, in any way, becoming contaminated 
 with sin. We should walk in the light, and thus be light-bear- 
 ers as was our Master. 
 
 Period Second, The time came in the process of cooling 
 when the cold of the upper atmosphere condensed the vapor 
 of water focr the first time, and clouds began to form. The 
 light of the sun which had fallen upon the earth from its sep- 
 arate existence, was gradually shut out, and the earth was en- 
 
288 MACKOCOSMUS. 
 
 shrouded by total darkness. As these clouds held abundance of 
 water, they poured forth copious rains, which, beating upon the 
 rocky surface, produced vast amounts of sediment, which was 
 spread over the bottom of the accumulated ocean. 
 
 The Book of Genesis does not reveal how the present atmos- 
 phere was evolved from the chaotic mass of waters. The pri- 
 mary object of the record is not to teach science, but to reveal 
 religious truth. The thing of most importance to be revealed 
 was the fact that the firmament was of God's construction. 
 This fact does not interfere with our believing that the elimina- 
 tion of those gases which compose our atmosphere was accom- 
 plished by the Supreme Being through natural agencies. In 
 fact, the very laws of nature are the thoughts of God. 
 
 Period Third. The continued cooling and shrinking of the 
 earth developed wrinkles in the crust, and these continued to 
 grow until they finally became lands rising above the level of 
 the ocean. From these beginnings have grown all the conti- 
 nents and islands of the present time. While yet the rainy 
 period continued, continent-building commenced, and as soon 
 as sufficient light penetrated the waters of the ocean, sea-weeds 
 appeared. 
 
 This well corresponds with the work of the third day. On 
 this day the formative energy of Elohim was engaged in the 
 distribution of land and water and the production of vegeta- 
 tion. There is good reason to believe that the original distri- 
 bution of land and wate:r was much the same as at present. 
 Physical geographers have observed that the coast lines of the 
 great continents and mountain ranges generally run from north- 
 east to southwest, and that these lines are parts of great circles, 
 tangent to the polar circle, and at right angles to a line drawn 
 from the sun's center to the moon's, when these bodies are either 
 in conjunction or opposition. These lines have mostly deter- 
 mined the forms of the continents from the beginning. 
 
 Period Fourth. At length the earth became sufficientlv 
 cool as not to convert the oceanic waters into steam, to be re- 
 turned in perpetual rains, and so the clouds were dispersed. 
 The scene was changed, and the sun shone upon the earth. 
 
GENESIS AND, GEOLOGY. 289 
 
 When the clouds first gathered, the earth was partially self- 
 luminous, cast no shadow, and consequently there was no night. 
 Now the darkened, world cast its shadow behind, and, on the 
 unveiling of the sun, the phenomena of day and night were, for 
 the first time, possible.. Sunrise and sunset now possessed a 
 new significance. 
 
 This description certainly harmonizes with the fourth day 
 of Genesis, when the sun, moon and stars were appointed as 
 chronometers. They were to divide the day from the night, 
 and to be for signs, and for seasons, and for days and years. 
 "And let them be for lights in the firmament of the heaven to 
 give light upon the earth." Not to introduce light upon the 
 earth for the first time, but to serve as a permanent arrange- 
 ment for the distribution of light already brought into exist- 
 ence. 
 
 Period Fifth. The lowest forms of animal life now make 
 their appearance, and these are followed by higher and higher 
 for cycles of ages. For more than half the interval, animals 
 breathed only water ; and when at length air-breathers appeared, 
 they were still doomed to inhabit the waters. They were aqua- 
 tic reptiles — great monsters. At the close of the period, winged 
 reptiles and then real birds made their appearance. Thus a 
 great change passed over the life of the globe. This period 
 comprehends the Eozoic, Palaeozoic and Mesozoic time of geol- 
 ogy- 
 
 This is the fifth day of Genesis, and geology confirms the 
 Bible record in the following ways: (1) It shows the priority 
 of marine animals to birds and land animals; (2) it shows 
 that, as God designed, animal life has continued in an unbroken 
 succession since its first introduction. The word bara is used 
 to indicate the introduction of an entirely new thing — the prin- 
 ciple of animal life. 
 
 Period Sixth. When the long reign of reptiles had ended, 
 quadrupeds and monkeys appeared on the earth. These held 
 possession until finally man appeared and assumed dominion. 
 This is called the Camozoic time in geology. 
 
290 MACROCOSMUS. 
 
 This corresponds to the sixth day of Genesis, upon which 
 land animals and man wore created. This, like the third day, 
 is distinguished by a double creative act, the production of land 
 animals and the creation of man. God created man in his own 
 image, in the image of God created he him; male and female 
 created he them. The word bar a is used, clearly indicating a 
 new production, and it distinguishes man from the animals 
 which preceded him. The image of God, doubtless, consisted 
 in the following: (1) Man as an intelligent and free agent; (2) 
 man as a moral and religious being, having dominion over the 
 lower animals. It must also be observed that woman was also 
 created by God ; and 'made partaker of the divine image, and 
 dominion over all. Man is rapidly acquiring dominion over the 
 earth, and the time will come when he will have it entirely 
 subdued. 
 
 Period Seventh. That is the present time. We have given 
 briefly the geological story, and have shown how beautifully 
 it corresponds to Genesis. As Genesis was not given to teach 
 geology, this correspondence becomes more interesting and can 
 be adduced as additional evidence of a divine revelation in Gen- 
 esis. I might also state that as we are living in God's* Sabbath, 
 it is evident that the days in Genesis denote long periods of 
 time. Our Saviour could claim that as God was working on 
 his Sabbath, it was not wrong for him to do deeds of mercy on 
 the Sabbath day. 
 
 We should distinguish" God's Sabbath from man's Sabbath. 
 I understand the Hebrew lawgiver as using the former as the 
 reason why the latter should be sanctified. The day that God 
 blessed in Eden was the first day of human life and not the 
 seventh. It does not correspond to the Sabbath of Exodus — - 
 man's day of rest. I see no reason, however, why man should 
 not have rested on the seventh day from the beginning. 
 
 When wo consider the condition of the Hebrew race at the 
 dawn of civilization, the Proem of Genesis becomes still more 
 wonderful. While its special purpose was not to teach science, 
 the following facts are worthy of very careful thought: (1) 
 
GENESIS AND GEOLOGY. 291 
 
 The fact that such a record should have been made; (2) the 
 fact that it has placed itself under the conditions of chronolog- 
 ical order, reaching from chaotic matter to a completed and peo- 
 pled world ; (3) from the fact that it has been approved by some 
 of the greatest naturalists of the nineteenth century. A great 
 naturalist not long since said to me that it is a very remarkable 
 production, and to his mind it appeared to harmonize with 
 science, Dana, the greatest geologist of the past century, could 
 see no conflict. 
 
CHAPTEK III. 
 
 The Philosophy of Christianity. 
 
 the philosophy of the incarnation". 
 
 The word "incarnation" is derived from the Latin incarno, 
 which means in the flesh. In reference to the incarnation of 
 Christ, Paul expresses it thus: "God manifested in the flesh." 
 The Word was in the beginning with God, and consequently not 
 of the beginning. The Word was God in nature or essence, and 
 with God so far as personality was concerned. Some use the 
 word "subsistence" instead of "personality," but I do not know 
 that anything is gained by this. In the Incarnation, the Word 
 became the Son of God. 
 
 1. The world was longing for the Incarnation. Back of 
 the polytheism of the Aryan races as well as of the Semitic, we 
 find a lingering monotheism, which shows that at the beginning 
 God revealed his will to man. Paul gives the philosophy of 
 poly theism in the statement that when they knew God they glo- 
 rified him not as God, but became vain in their imagination 
 and their foolish hearts were darkened. It being a fact that 
 God early revealed his will to man, it is not surprising that the 
 Gentile world was longing for the Incarnation. Plato, the most 
 eminent of Greek philosophers, predicted the coming of a divine 
 teacher. In studying the history of the Aryan races, we find 
 that the early Hindoos believed in the doctrine of Incarnation. 
 The Orient was impressed Avith the thought that, when Jesus 
 was born, wise men came from the east to visit him and pay to 
 him that homage due the incarnate Son of God. 
 
 2. The Hebrew race anxiously looked forward to the Incar- 
 nation. Every Hebrew mother was anxious that her son should 
 be the coming One. In the early history of this race, you find 
 many promises of the coming of the Messiah. The prophet 
 Isaiah clearly predicted the fact that the Messiah would be 
 born of a virgin. While the Tews believed in the Incarnation, 
 
THE PHILOSOPHY OF CHRISTIANITY. 293 
 
 they did not reach the high conception that the Messiah would 
 be God manifested in the flesh. 
 
 3. There were supernatural events connected with the Incar- 
 nation. While these things were supernatural, they were not 
 unnatural in the history of the Messiah. We naturally expect 
 something extraordinary in the life of him who was called God 
 manifested in the flesh. The prophet Simeon and the prophet- 
 ess Anna make it very evident that God had communicated his 
 will unto them. It is also very evident that the angel Gabriel 
 carried a message from God. to both Mary and Elizabeth. The 
 same angel likewise appeared unto the shepherds. 
 
 4. The Incarnation introduced a new era into the world's 
 history. Study carefully the history of the race before the 
 Incarnation, and its history afterwards, and you will be thor- 
 oughly convinced that a great change has taken place. The 
 ancient nations spent most of their time in war, but Christians 
 make it the last resort. Rome had conquered the ancient world, 
 and at the time of the Incarnation the world was comparatively 
 at peace. It was the proper time for the Prince of peace to be 
 born. 
 
 5. Blessings of the Incarnation to us: (1) The Incarnation 
 brought God to man. Ancient nations looked upon God a9 
 being too far away. Cicero and Seneca claim that in their 
 day there was an effort to reach up to God instead of bringing 
 God to man. The difference between Christianity and other 
 religions is the fact that other religions tried to lift man up tc 
 God, while Christianity brought God to man. Christ was 
 called Immanuel, which means "God with us." 
 
 (2) The Incarnation gives to the Avorld a proper conception 
 of the fatherhood of God. Confucius scarcely believed in any 
 God at all ; the Buddhists make God an abstraction ; the God 
 of the Mohammedans is an absolute tyrant ; the God of Israel 
 was the powerful One ; but the God of the Christian is the 
 Father in heaven. 
 
 (3) The Incarnation especially emphasizes the universal 
 brotherhood of all mankind. Some writers have been disposed 
 
294 MACROCOSMUS. 
 
 to deal unjustly with human nature. Whatever fault we may 
 be disposed to find with humanity, one thing is certain, and 
 that is the fact that humanity was greatly elevated by the Incar- 
 nation. The Son of God became also the son of- man. 
 
 PHILOSOPHY OF THE ATONEMENT. 
 
 1. There are a number of theories of the Atonement. When 
 the world was largely at war, it is not surprising that the idea 
 of ransom should enter largely into the doctrine of the Atone- 
 ment. It is evident that it was carried to an extreme; still it 
 is true that Christ gave himself a ransom for many (Matt. xx. 
 28; I. Tim. ii. 6). Those who denounce the idea of ransom 
 in the Atonement are wrong, for it is Scriptural. There is 
 also an element of truth in what is called the commercial theory, 
 for we were bought with a price (I. Cor. vi. 20; vii. 23). The 
 theory of substitution carries with it very important truth, for 
 Christ died for our sins according to the Scriptures (I. Cor. 
 xv. 3). 
 
 2. The Atonement satisfied the demands of justice. The 
 majesty of law must be sustained and the demands of justice 
 met, or we would have anarchy in the state. Brutus felt this 
 when he put to death his own sons for treason to the Roman 
 Republic. God certainly felt this when he banished from his 
 presence the angels that kept not their first estate (Jude 6). 
 This does not detract from the love of God, for the fallen angels 
 would have disturbed even the peace of heaven itself. Man's 
 conduct may be such that the welfare of society demands his 
 separation from it, and the separation may not be injurious 
 even to the man himself. The Atonement satisfied the demands 
 of justice; so that God could be just, and at the same time 
 extend the blessings of salvation to man. While the idea of 
 reconciling God to man has been carried to a great extreme, and 
 has given an improper conception of the character of God, still 
 it has in it some important elements of truth. 
 
 3. While it is true that man's personal sins could not be 
 transferred to Christ, it is still very evident that he endured 
 chastisement for us. Without this intervention, sin would have 
 
THE PHILOSOPHY OF CHRISTIANITY. 295 
 
 forever crushed man's hope. While Lady Macbeth had learned 
 to hate her crime, she was not able to wash the blood from her 
 hands. A man may hate his crime one minute after commit- 
 ting it, but he can not of himself get rid of the stains. We 
 ought to learn that when some things are done, they can not be 
 undone. We may obtain pardon through the atoning blood of 
 Christ; still the fact remains that the deed was committed. 
 Macbeth will never be made to think that the murder should 
 have been. Personal demerit is not transferable from one per- 
 sonality to another, but one can endure chastisement for the 
 siiis of another. While Christ died to satisfy the demands 
 of justice, he did not become a murderer or a perjurer in order 
 to take away the sin of the world. 
 
 It is said that Bronson Alcott Christianized his school by 
 enduring chastisement in the place of the pupil. The boy 
 struck the master once, and then burst into tears. Professor 
 Anderson, of Grayson College, Texas, endured similar punish- 
 ment in the place of a student, and the student ever felt humil- 
 iated in the fact that he thus struck his teacher. There is 
 something philosophic in the Bible view of the Atonement. 
 There is something very profound on the subject of the Atone- 
 ment found in the fifty-third chapter of the prophecy of Isaiah. 
 It is not surprising that a careful study of this chapter con- 
 verted an eminent English skeptic. 
 
 3. The Atonement reconciles man to his God. It is such 
 a powerful manifestation of God's love that it reaches the heart 
 of man. Those who remain unmoved by the love of God shown 
 in the Atonement Christ made for the salvation of man, are 
 certainly beyond redemption. 
 
 The atonement in reconciling man to God may be! illus- 
 trated. Suppose all the boys, save one, of a large family, leav^ 
 home and go to a distant country. Thev finallv settle in an 
 important city of that country. The city itself becomes a 
 Sodom, and the boys are taken in by the city. They are rapidly 
 going to ruin, and the father learns of their ruined condition. 
 He finally sends his only remaining son to save his brethren, 
 
296 MACROCOSMUS. 
 
 He visits tliem in a city of vice and pestilence, and finally dies 
 of the disease himself. His brethren fully understand the fact 
 that he has given his life to save them from their 'sins. They 
 become thoroughly penitent, and return to their father's house. 
 We have such an example in the mission of the Christ to this 
 world. He left his Father's presence, and came to this world 
 in order to save his brethren from their sins. God is in Christ 
 reconciling the world unto himself. The Atonement appeals 
 to the brightest nature of man. 
 
 THE PHILOSOPHY OP THE KESUEKECTION. 
 
 The word "resurrection" is derived from the Latin re, 
 again, and surgo, to rise; and it denotes the act of rising again, 
 especially after death. There are many who deny the resurrec- 
 tion of the dead. Some are found even among professed Chris- 
 tians. A great effort is made by -some writers to> explain away 
 that portion of the Bible which clearly teaches that the dead 
 will rise again. It is claimed that the resurrection of the spirit 
 fulfills the Bible statements in reference to the resurrection. 
 The spirit will never be buried in the grave so as to rise again. 
 At death, the spirit immediately goes to God, who gave it. The 
 general resurrection has reference to the body and not to the 
 spirit. 
 
 1. The resurrection of Christ gives us assurance that the 
 dead will rise again. Dr. Watts says : "Perhaps there never was 
 anything done in all past ages, ?nd which was not a public fact, 
 so well attested as the resurrection of Christ." When Jesus 
 informed Martha that her brother would rise again, she re- 
 sponded that she knew he would at the resurrection at the last 
 day. From this we infer that the Jews, in general, believed 
 there would be a resurrection at the last day. The Sadducees, 
 a small sect among the Jews, denied the resurrection ; but they 
 were materialists, and rejected a large part of the Old Testa- 
 ment. The language of Jesus to Martha is very definite on 
 the subject : "I am the resurrection and the life ; he that 
 believeth in me, though he were dead, yet shall he live" 
 (John xi. 25). 
 
THE PHILOSOPHY OF CHBISTIAjSTTY. 297 
 
 2. The resurrection of Christ is positive proof that the dead 
 will be raised. He was the "firstfruits of them that slept," 
 and this clearly implies that there will be second fruits. Paul 
 definitely states : "If the dead rise not, then is Christ not raised. 
 And if Christ be not raised, your faith is vain ; ye are yet in 
 your sins. Then they also who are fallen asleep in Christ are 
 perished" (I. Cor. xv. 16-18). This language teaches that the. 
 denial of the resurrection is in substance rejecting the whole 
 gospel. If there is no resurrection, our faith is vain, and we 
 are without hope. Paul showed the Athenian philosophers that 
 God would judge the world in righteousness by Jesus Christ; 
 and he gave as evidence of the fact, that he had raised him 
 from the dead. 
 
 3. There is much discussion in reference to the nature of 
 the resurrection. Some claim that the bodies of the saints will 
 be raised precisely as was Christ's body. It must be remem- 
 bered that the body of Jesus did not see corruption, but the 
 bodies of the saints do. The body of Jesus, however, was so 
 changed when Paul saw it, that it was a different body from 
 what it was when Thomas handled it. 
 
 4. The key to the doctrine of the resurrection is found in 
 the fifteenth chapter of First Corinthians. Gnosticism and 
 Stoicism were at least two philosophic sects which gave the 
 church much trouble. Epicureanism also had its influence and 
 it altogether denied the doctrine of the resurrection. Gnosti- 
 cism taught that sin could only be predicated of the body, and 
 that the spirit, as soon as it was separated from the body, was 
 free from sin. Stoicism taught that man by force of will could 
 entirely free himself from sin, and that this constituted the 
 resurrection. Paul entirely refutes these theories, and presents 
 the true doctrine, which is in harmony with the most advanced 
 culture in the world. 
 
 It is evident that Paul teaches that the future body will be 
 free from the gross material entering into the composition of 
 the present body. The present transmutation going on in the 
 body is against the theory that the old body planted will be 
 raised as such. There is identity in the seed planted and that 
 
298 MACEOCOSMUS. 
 
 which grows up; so there will be, in that sense, identity in the 
 body sown and the body raised. The body sown is material, 
 but the body raised will be spiritual. It is a great mystery, but 
 not more so than the mysteries of nature: 
 
 "For each one body that i' th' earth is sown, 
 
 There is an uprising but of one for one; 
 But for each grain that in the ground is thrown, 
 
 Threescore or fourscore spring up thence for one; 
 So then the wonder is not so great 
 Of ours, as is the rising of the wheat." 
 
 Those who claim that the Bible teaches the literal resurrec- 
 tion of the old body rely almost entirely upon the thirty-seventh 
 chapter of Ezekiel. Those preachers who are constantly refer- 
 ring to this chapter to prove their theory of the resurrection, 
 have certainly not given much attention to Scripture exegesis. 
 If they had, it would be plain to them that the resurrection in 
 this Scripture has reference to the whole house of Israel and 
 noc to the general resurrection. "These bones/' says the proph- 
 et, "are the whole house of Israeli." Israel is buried among 
 the nations, and the promise is that they shall be taken from 
 their scattered condition, and restored to the land of Israel. 
 
 The fact must not be overlooked that there is an identity 
 between the present and the future body. Paul makes this 
 plain in the use of the pronoun "it." "It is sown in corrup- 
 tion, it is raised in incorruption ; it is sown in dishonor, it is 
 raised in glory; it is sown in weakness, it is raised in power; 
 it is sown a natural body, "it is raised a spiritual body" (I. Cor. 
 xv. 42-44). 
 
 The body even in this life represents the condition of the 
 spirit. As a rule, you can tell a good man from a bad one by 
 simply looking into his face. It is said that a detective can 
 tell a pickpocket by the shape of his fingers. In the selection 
 of his generals, Napoleon the Great was much influenced by 
 the shape of the nose. It is claimed that Professor Size, so 
 long the phrenological examiner of New York, could select, a 
 general every time. This shows that the body largely repre- 
 sents the character of the spirit. The spirit molds the body, 
 
THE PHILOSOPHY OF CHRISTIANITY. 299 
 
 and the body's identity is preserved by the spirit, When the 
 spirit is gone, the body goes to its original elements. 
 
 The future body will evidently express perfectly the charac- 
 ter of the spirit. The good man will look like a good man, and 
 a. bad man will look like a bad one ; thus the whole story of life 
 will be told. The righteous will reach perfection, and the 
 wicked will have no cloak with which to cover their shame. 
 
 The bodies of the saints, who are alive at the coming of 
 Christ, will also be changed. "For this we say unto you by the 
 word of the Lord, that we who are alive and remain unto the 
 coining of the Lord, shall not anticipate them who are asleep" 
 (I. Thess. iv. 15). The dead in Christ will arise before the 
 living are changed : and together they will be caught up to 
 meet the Lord in the air. So they will ever be with their Lord. 
 The New Jerusalem comes down from heaven to' earth, and 
 the earth becomes part of the unfallen universe of God. There 
 are new heavens and new earth, and paradise is regained. 
 Man's dominions are universal, and he studies God's works 
 throughout boundless space. 
 
CHAPTEE IV. 
 
 Tennyson's Science of Religion. 
 
 Alfred Tennyson was born in 1809, a year specially prolific 
 of great Englishmen ; for it was the year in which were bora 
 Charles Darwin and W. E. Gladstone. While Tennyson repre- 
 sented the age, the age certainly greatly influenced its great 
 interpreter. As the "spacious times of great Elizabeth" had 
 much to do in making Shakespeare, so the progressive times 
 of Queen Victoria had much to do in making Tennyson. 
 
 The critical Dr. William M. Dixon thus speaks : "A chron- 
 icler of the mental life of his time, this we must call him, but 
 we must add, a chronicler w 7 ho was a consummate artist. 
 And success, in poetry of this kind, though far indeed from suc- 
 cess in the highest kind, is neither easy nor the product of every 
 generation. To chronicle the best ideas of any generation, it 
 is necessary that one should feel inspired by them; that one 
 should find them a source of real power; that one should esti- 
 mate them as of the first importance, and even find pleasure 
 in them. But this is not possible for all men ; it is rarely pos- 
 sible for the poet whose penetrativeness, moral sagacity, and 
 far, sure gaze disclose to him the true meanings and real issues 
 of things. Such poets, often in advance of their generation, are 
 more likely, save at epochs of rare inspiration, to find the times 
 out of joint, the predominant current of ideas uninspiring, and 
 the world into which they have been born an unweeded garden 
 that runs to seed. The poetic spirit is an exacting spirit. A 
 sympathetic spirit, you will say. Yes, sympathetic, but exact- 
 ing. The needs of Tennyson's nature were such that he found 
 his age satisfying; its attitude of mind was his own attitude ; 
 and thus it was, as the chronicler of its mental life, he gained 
 acceptance. Like Pope, he found the tersest expression for the 
 dominant moods, the ruling ideas of his time, and became the 
 historian of contemporary thought. Tennyson, like Pope, took 
 the surest path to immiortalitv ; and when it is said that he 
 
 300 
 
TENNYSON'S SCIENCE OF RELIGION. 301 
 
 belongs to the history of language rather than to the history of 
 thought, it is meant that, thoughtful as he was, and passionate 
 with the warm human passions of a poet, neither did he present 
 in his work the full features of the age in which he lived, nor 
 had he for that age a message of moment. Like his age, he was 
 himself in doubt about many things, and had no unifying con- 
 ception, no harmonizing hypothesis to offer. On the minds of 
 his own contemporaries Tennyson exerted no intellectual pres- 
 sure, such as Carlyle exerted, nor did he awaken dulled or 
 sleeping chords in the spiritual life by such strong, animating 
 music as Browning's. His office was to minister to the general 
 mass of readers by holding up the mirror in which their most 
 intimate thoughts and feelings were reflected with charming 
 simplicity and with 'marvelous exactness." 
 
 The influence of Carlyle on Tennyson was certainly whole- 
 some ; it enlarged his intellectual sympathies, and caused him 
 to select higher subjects and work upon more difficult problems. 
 Carlyle said of him, in 1842, he was "carrying a bit of chaos 
 about him which he was manufacturing into cosmos." The vol- 
 umes of 1842 doubtless caused Wordsworth to write, "He is 
 decidedly the first of our living poets." In 1844 Edgar Allan 
 Poe was so much impressed with the artistic beauty of his style 
 that he wrote, "I am not sure that Tennyson is not the greatest 
 of poets." 
 
 Tennyson was a great poet to the last. In 1885 the Fireside 
 volume was published and very fitly dedicated to Robert Brown- 
 ing. It contained many great poems, but the greatest of all was 
 "The Ancient Sage." It seems to be a kind of summary of the 
 noblest and best in the teachings of Tennyson. In 1889, Brown- 
 ing, just before his own death, wrote his last letter to Tennyson, 
 congratulating the Laureate on his eightieth birthday: "My 
 de;ar Tennyson, to-morrow is your birthday; indeed a memor- 
 able one. Let me say I associate myself with the universal 
 pride of our country in your glory, and in its hope that for 
 many and many a year we may have your very self among us — ■ 
 secure that our poetry will be a wonder and delight to all those 
 appointed to come after. And for my own part, let me further 
 
302 MACROCOSMUS. 
 
 say, I have loved you dearly. May God bless you and 
 yours." 
 
 Tennyson was a great lover of science and a believer in the 
 doctrine of evolution. He and Charles Darwin were personal 
 friends. We once put this question to Mr. Darwin, "Does your 
 doctrine of evolution interfere with true religion ?" "Certainly 
 not," was the reply of Mr. Darwin. Bayard Taylor, who vis- 
 ited Mr. Tennyson in 1857, gives the following description of 
 the poet's love of science: "As we walked over the cliffs to the 
 Needles, I was struck by the variety of his knowledge. Not 
 a flower on the downs escaped his notice, and the geology of the 
 coast, both terrestrial and submarine, was perfectly familiar to 
 him." Tennyson was the interpreter of the highest in the 
 science of his age. From his writings we can readily construct 
 his science of religion. 
 
 Morton Luce, one of his greatest critics, writes thus : "Eelig- 
 
 ious inquiry and the doctrine of evolution were the two potent 
 
 factors that influenced Tennyson's thought, life and work ; but 
 
 two others, closely akin, must be added — they are the doubtful 
 
 mission of science, and the varying fortunes of reform. Apart 
 
 from the creed of his youth, Tennyson's was a religion ol 
 
 inquiry — 
 
 '"He fought his doubts, and gathered strength; 
 
 He would not make his judgment blind.' 
 
 "If this was true of Hallam, it was equally true of Tenny- 
 son; it is true of the higher philosophic minds of his time t 
 Truth for men is everlasting seeking; so also, possibly, is relig- 
 ion ; and the word 'creed' was certain to be questioned, if not 
 co suffer discredit, when it reached the nineteenth century. 
 Tennyson's, therefore, was also a religion of transition, and it 
 may best be described in his own words as a clinging to faith 
 beyond the forms of faith. The remaining point to notice is 
 this — the transition was not uniform; it could not be. From 
 first to last there were times when he was spiritually sanguine, 
 and times when he was spiritually despondent ; therefore, to 
 estimate Tennyson's religious belief is difficulty though the task 
 is instructive, and should not be disappointing. But the general 
 
Tennyson's science of religion. 303 
 
 estimate alone concerns us here, and it may be stated as fol- 
 lows: if Tennyson disbelieved in dogma, he believed till the 
 last in God and love and immortality, and he based his belief 
 upon intuition, instinct, the heart. Dogmatic assertion or dog- 
 matic denial he equally condemned; and he sought a middle 
 term, a faith that lay between a formal creed and a no less 
 arrogant atheism. To this religion of compromise we may point 
 with more complacency. Probably it was the only one possible ; 
 probably it was the best for a poet — for such a poet, for such 
 an age; and he rendered his age the important service of 
 directing its religious inquiries to the noblest ends. 'Less creed, 
 more Christianity; search your own hearts/ this was his mes- 
 sage as it was also his practice, and no message could have 
 been more welcome to a generation which 
 
 " 'Had passed from a cheerless night to the dawn of a drearier day/ 
 
 and which was seeking in haste and fear some escape from the 
 dread alternatives of religious fatalism and agnostic material- 
 ism, a 'know-all' creed and a 'know-nothing' philosophy. Of 
 all this, the best and briefest summary may be discovered in the 
 poem 'Despair;' yet it found no place in the poet's intention. 
 A man and woman who had freed themselves from the cramping 
 'creeds' found still less comfort from the 'know-nothing' books; 
 and ihey determined to drown themselves. But their moments 
 before death were moments of love — so intense that they parted 
 with 
 
 "'Never a kiss so sad, no, not since the coming of man.' 
 
 From that kiss we learn — what the poet overlooked, and they 
 just failed to recognize — that 
 
 " 'There's nothing we can call our own but love,' 
 
 and that love first makes life worth living, and next, from the 
 'mere fact of its existence, is immortal. And finally, the ma a 
 who has been dragged back from the water, cries «vith a con- 
 viction deeper than despair, 
 
 " 'Ah, yes, I have had some glimmer, at times, in my gloomiest woe, 
 Of a God behind all— after all— the great God for aught that I know;' 
 
304 MACROCOSMUS. 
 
 and when he has added in utter forgeitfulness of his doubts, 
 " 'O would I were yonder with her!' 
 
 he has given us the whole religion of Tennyson." 
 
 1. Tennyson fully believed in God's immanence in nature 
 as taught, in "The Higher Pantheism." This poem was read 
 before the Metaphysical Society of England in 1869 ; and it 
 was included in the "Holy Grail" volume off Tennyson. The 
 doctrine of "The Higher Pantheism" is that the whole universe 
 consists of God and man. 
 
 "For is He not all hut that which has power to feel 'I am IT' 
 
 Tennyson fully advocated the universal presence of God, 
 which is the scientific doctrine of God's immanence and the 
 Biblical doctrine of God's providence. He was strictly opposed 
 to the material pantheism of the Eleatic school and to the more 
 modern pantheism of Spinoza. "For if he thunder by law, the 
 thunder is yet his voice." Tennyson's purpose was to reconcile 
 modern science with the highest religious emotions of man. He 
 gives us a very interesting science of religion. 
 
 2. While Tennyson was the poet of modern science, he also 
 recognized the truths of the intuitional school. He occupied 
 the golden mean between the utilitarian and intuitional 
 schools. Dr. William M. Dixon says : "In the history of theol- 
 ogy, 'In Memoriam' marks the beginning of that school of 
 thought represented within the church by Frederick D. Mau- 
 rice — the Broad Church movement, as it is called, which was 
 itself the outcome of the more liberal and deeper view of life, 
 its meaning and its issues presented in the Transcendental phi- 
 losophy. But while the influence of Kant and the later German 
 thinkers, radiated in England by Coleridge and Carlyle, are 
 abundantly apparent in Tennyson's philosophy fairly summed 
 in this poem, we must be careful to abstain from any effort to 
 find in the poetic statement of his thought any definite scheme 
 or system. If I were asked to give some succinct statement of 
 Tennyson's philosophy, I should say that he emphasizes in every 
 line of his reflective poetry the creed of the higher emotions. 
 
TENNYSOn's SCIENCE OF RELIGION. 305 
 
 Bora as he was into a critical epoch, he could not but feel the 
 uncertainties that mar, the doubt that threatens the most firmly 
 built and most zealously guarded dogmas. Yet Tennyson's 
 strength as a thinker seems to me to have been in the skeptical 
 attitude of his mind, not indeed towards the older forms of 
 faith, but towards the new T er creeds of science, which in the first 
 flush of their youth claimed an easy victory, ere the ground 
 upon w T hich the battle was to be fought lay clearly mapped or 
 determined before men's eyes. In his refusal to accept the neg- 
 atives of science — a refusal more than justified even before his 
 own death — in his conviction that the uncertainties of the new 
 teaching were more uncertain, the doubts as to the reality of its 
 solutions of the old problems to be doubted more gravely than 
 those attaching to revelation, in this the penetration of his judg- 
 ment was eminently proved. It is this grasp of the real amid 
 innumerable false issues, this intellectual sanity, which digni- 
 fies Tennyson as a thinker no less than a poet. If he lacked 
 the power of imaginative synthesis, which in a brain like 
 Plato's marshals the facts of the world under the unity 
 of a self-con si stent system, his analytic faculty probed deep 
 and far. 
 
 As a thinker Tennyson was always cautious and occupied 
 the golden mean; hence I call him a golden mean philosopher. 
 On the one hand he examines dogmatic religion, and on the 
 other, modern thought ; and sometimes with ancient philosophy 
 and sometimes with the philosophy of evolution he reaches the 
 middle ground. "It is hard," he said, "to believe in God ; but 
 it is harder not to believe. I believe in God, not from what I 
 see in nature, but from what I find in man." Tennyson's sci- 
 ence of religion was largely based upon the higher emotions. 
 When the head failed, the heart would convince the poet of the 
 existence of God and a future state. Man's higher nature re- 
 lates him to the God of the universe. 
 
 3. Tennyson insisted that the progress of civilization points 
 to God and a future state. 
 
 "Throve and branch'd from clime to clime." 
 
306 MACROCOSMUS. 
 
 As the child needs the father to train it up to manhood, so the 
 human race could not have reached manhood without the care 
 of the heavenly Father. It is absurd to suppose there could 
 be a child without parents ; and it is equally as absurd to sup- 
 pose the human race could have existed without God. Tenny- 
 son is certainly correct in his position that it is more difficult 
 not to believe in God than to believe in him. Civilization cer- 
 tainly points to the providential care of God. 
 
 Tennyson was certainly right in claiming that progress that 
 ends in death is really no progress at all. We can see no pur- 
 pose either in the individual or the species, if death ends all. 
 There can be no true evolution that does not extend beyond 
 
 the grave. 
 
 "The herald of a higher race, 
 And of himself in higher place." 
 
 Man was made for universal progress, and the inner man 
 will triumph over the shock of death. 
 
 Mind will survive the shock of death, 
 
 It mingles not with lifeless clay; 
 So when man breathes his latest breath, 
 
 The soul departs for endless day. 
 
 God has ordained that the conscious spirit shall outlive all 
 the ages of material phenomena, and be prepared for the reali- 
 ties of the unseen universe. 
 
 4. Tennyson taught that the higher instincts of man point 
 to God and a future state. Man is instinctively a dependent 
 being. As there can not be a second without a first, or a here 
 without a there, I can not see how there can be a dependent 
 being without an independent one. As man is dependent, there 
 must be a supreme Ruler, who is independent. Man's higher 
 instincts seem clearly to guarantee the existence of God. Ten- 
 nyson had great confidence in this argument. He thought it 
 hard to believe in God, but when he studied man's higher in- 
 stincts, he thought it much harder not to believe. 
 
 Man has an instinctive anticipation of a future state of ex- 
 istence. His own life can not be explained on any other sup- 
 position than the doctrine of a future state. Tennyson says: 
 
30' 
 
 "My own dim life should teach me this, 
 That life shall live forever more." 
 
 The thought of the poet is this: "This instinct of immortal- 
 ity is as deeply rooted in my nature as are the instincts of mor- 
 tality ; they are true to this life ; the other must be true to the 
 larger life by which alone it was brought into being." The 
 higher instincts are largely at the foundation of Tennyson's 
 science of religion. Man's nature can only be complete in God 
 and a future state. 
 
 5. Conscience also points to God and a future world. It 
 is impossible to understand the judge belonging to the higher 
 nature of man without admitting the existence of the supreme 
 Judge of the universe. Ex-President Porter, of Yale, says: 
 "The universe is a thought as well as a thing. As fraught with 
 design, it reveals thought as well as force. The thought in- 
 cludes the origination of the forces and their laws as well as the 
 combination and use of them. These thoughts must include 
 the whole universe; it follows, then, that the universe is con- 
 trolled by a single thought, or the thought of an individual 
 thinker." Dr. Porter's argument is certainly correct, and we 
 can use the same reasoning in reference to conscience. It 
 passes judgment upon a man's acts, and this judgment can only 
 be explained on the ground that there is a just Judge over all. 
 John Locke says: "The idea of a supreme Being, infinite in 
 power, goodness and wisdom, whose workmanship we are, and 
 upon whom we depend, and the idea of ourselves, as under- 
 standing, rational beings, being such as are clear in us, would, 
 I suppose, if duly considered and pursued, afford such foun- 
 dations of our duty and rules of action as might place morality 
 among the sciences capable of demonstration, wherein, I doubt 
 not, but from self-evident propositions, by necessary conse- 
 quences as incontestable as those in mathematics, the measures 
 of right and wrong might be made out" 
 
 Conscience can not be understood unless we admit the doc- 
 trine that there is a future life for man. It would not make 
 cowards of us all, if death ended all. God is in the conscience 
 

 308 MACROCOSMUS. 
 
 of man, and woe be to him who does not heed the dictates of the 
 divine monitor. Shakespeare says: 
 
 "What do I fear? Myself? There's none else by; 
 Richard loves Richard; that is, I am I. 
 Is there a murderer here? No; yes, I am; 
 Then fly. What, from myself? Great reason; why? 
 Lest I revenge. What? Myself upon myself? 
 Alack! I love myself. Wherefore? for any good 
 That I myself have done unto myself? 
 Oh, no! alas! I rather hate myself, 
 For hateful deeds committed by myself." 
 
 Shakespeare further says: 
 
 "Conscience is a thousand swords." 
 
 6. The human will points to the Supreme Will of this uni- 
 verse. Tennyson says: 
 
 "Our wills are ours, we know not how; 
 Our wills are ours to make them thine." 
 
 Man is a free moral agent, and can choose for himself; he 
 is also a dependent being; and it is certainly his duty to con- 
 form his will to the Supreme Will of the universe. This is 
 certainly in harmony with the teachings of the Christ, 
 who prayed that his Father's will should be done on earth 
 as it is done in heaven. It is not only a man's duty to con- 
 form his will to the divine will, but he should, also, do what 
 he can to transform the rebellious wills of others to the 
 divine will. 
 
 7. Tennyson's last and strongest argument in favor of the 
 existence of God and a future state is immortal love. In the 
 first stanza of his proloeue to "In Memoriam," we have the fol- 
 lowing : 
 
 "Strong Son of God, immortal Love, 
 
 Whom we, that have not seen thy face, 
 By faith, and faith alone, embrace, 
 Believing where we can not prove." 
 
 In this connection we quote the following from a The An- 
 cient Sage" : 
 
TENNYSON^ SCIENCE OF RELIGION. 309 
 
 "For nothing worthy proving can be proven, 
 Nor yet disproven: wherefore thou be wise, 
 Cleave ever to the sunnier side of doubt, 
 And cling to Faith beyond the forms of Faith." 
 
 The universality of love is strong evidence of the existence 
 of God and of a future state. The love of David and Jonathan, 
 Jesus and Lazarus, Tennyson and Hallam extends far beyond 
 the confines of . this sublunary sphere. It reaches even to 
 heaven itself, and it is eternal. Love for the great and good 
 who have gone into eternity is one of the very strongest argu- 
 ments for immortality. 
 
 "And love will last as pure and whole 
 As when he loved me here in time, 
 And at the spiritual prime 
 Rewaken with the dawning soul." 
 
 Tennyson could not see how such love could be lost. 
 
 "Love's too precious to be lost, 
 A little grain shall not be spilt." 
 
 When human love is so perfect and so enduring, we must 
 look beyond the grave for its completion. Love is an imperish- 
 able root, and we can only look upon death in the sense of trans- 
 plantation ; love is a flower taken from an earthly garden, and 
 transplanted into the eternal garden of heaven. The death of 
 his friend turned the thoughts of Tennyson to the nature of 
 death and the mysteries of life. Sorrow lifted the heart of the 
 poet upward, and material love became spiritualized. It is 
 certainly difficult to grasp the full meaning of death. "I 
 change, but I can not die," said Shelley. "There is no death ; 
 what seems so is transition," said Longfellow. In the follow- 
 ing lines our great poet became quite hopeful : 
 
 "Oh yet we trust that somehow good 
 Will be the final goal of ill, 
 To pangs of nature, sins of will, 
 Defects of doubt, and taints of blood; 
 
310 MACKOCOSMUS. 
 
 "That nothing walks with aimless feet; 
 That not one life shall be destroyed, 
 Or cast as rubbish to the void, 
 When God has made the pile complete. 
 
 "Behold, we know not anything; 
 I can" but trust that good shall fall 
 At last far off — far off — at last to all, 
 And every winter change to spring." 
 
 In this connection I want to quote the following from Thack- 
 eray: "If love lives through all life; and survives through all 
 sorrow; and remains steadfast with us through all changes, and 
 in all darkness of spirit burns brightly ; and, if we die, deplores 
 us forever, and loves still equally ; and exists with the very last 
 gasp and throb of the faithful bosom — whence it passes through 
 the pure soul, beyond death, surely it shall be immortal. 
 Though we who remain are separated from it, is it not ours in 
 heaven ? If we love still those we lose, can we altogether lose 
 those we love?" 
 
 "In Memoriam," which largely contains Tennyson's science 
 of religion, is certainly one of the very greatest of religious 
 poems. The critical Morton Luce says: "If power over contem- 
 porary life and thought is any test of the greatness of a poem, 
 'In Memoriam' is great indeed. No creation of art has ever 
 embodied the spirit of the age in a form so perfect and so fair; 
 none has ever administered such beauty and bounty of moral, 
 emotional, and even the intellectual life of its own day. In 
 this respect of contemporary influence there is nothing like 'In 
 Memoriam' in the literature of the world. Virgil's 'Aeneid,' 
 Pope's 'Essay on Man,' Goethe's 'Faust,' Dante's 'Divine Com- 
 edy,' Spenser's 'Faerie Queen.,' these, or any other poems that 
 may be called representative of an age or race, surely fall short 
 of 'In Memoriam.' To match it in this particular it is my 
 fancy that we should turn to Tennyson himself, and allow 'The 
 Idylls' to rank next; and to these 'The Princess' might possibly 
 be? added. The genius of fifty years, the wisdom and beauty 
 of a thousand years, is in them all. Could we separate 'In 
 Memoriam' and its influence from the life and literature of the 
 
feofYSOs's SCIENCE OF KELIGIOX. 311 
 
 years that form the second half of the nineteenth century, that 
 groat life and literature would be altogether unrecognizable, 
 and it need hardly be added that the difference would be one 
 of irreparable loss. Even now, whoever w T ould get and hold 
 quickly and surely the best that those fifty years have to offer 
 of what is wise and good and graceful, mingled with mental 
 and spiritual wealth of all the ages past, let him learn 'In Me- 
 nioriam' by heart, and comprehend it, and let him further rest 
 assured that if nine-tenths of his fellow T s who speak the Eng- 
 lish tongue would follow his example, then our common human- 
 ity would be advanced by centuries nearer to its con sum ma- 
 
CHAPTER V. 
 
 Robert Browning's Philosophy of Religion. 
 
 Browning was a disciple of the German school of idealism. 
 G. W. Cooke thus writes : "Whenever there is a growth of ideal- 
 ism; literature feels the new life it creates. Most of the great 
 literary periods have been associated with a revival of this phi- 
 losophy in some one of its many forms. There are an impulse, 
 an energy, and a largeness of conception in what it has to teach, 
 and in the life it produces, which are conducive to literary 
 creation. Whatever its limitations, it affects the imagination 
 and the emotions, gives the largest conceptions of nature and 
 man, and kindles the soul with the fire of renewing life. 
 
 "Idealism is the philosophy of hope and the future. It 
 clings not to the low earth, but embraces the circle of the heav- 
 ens. Thought it raises to the place of supreme arbiter in the 
 realm of human experience. It gives the imagination objects 
 worthy of its creative vision, and it lifts the whole mind with 
 an exalted sense of its relations to Absolute Being." 
 
 Mr. Cooke still further speaks as follows : "Three men whose 
 names occupy conspicuous places in recent English literature 
 have represented the later effects of German idealism. These 
 are Carlyle, Emerson and Browning, idealists all, but in a 
 manner to bring out the emphatic individuality which they each 
 exhibited. Their marked individuality and independent spirit, 
 the result in no small measure of their idealism, are shown on 
 every page which they have written." 
 
 Again Mr. Cooke says: "Browning has exerted an influ- 
 ence on literature as fresh and suggestive as that of Carlyle 
 or Emerson. He has the same unique power ; he has the same 
 subtle gift of insight, and he has the same intensity of convic- 
 tion which these men possessed. He is an original force in 
 literature, never an imitator, but one to arouse and to stimu- 
 late all who came after him. He stands apart by himself as 
 
 312 
 
ROBERT BROWNING'S PHILOSOPHY OF RELIGION. 313 
 
 a poet. He has no forerunner, and lie is likely to have no suc- 
 cessor. 
 
 "The last of the men directly affected by the incoming of 
 German idealism, Browning, has suffered nothing of its better 
 spirit to be lost. To him it has given the same deep-searching 
 sense of the wonder of life as to those who went before him. 
 He, too, has been environed by mystery and an infinite life. 
 The world has revealed itself to him with a freshness as of 
 spring, and with a joy as of flowers blooming on sunny slopes." 
 
 1. Browning taught that true religion requires the highest 
 spiritual culture. This is well illustrated in "Paracelsus," 
 which was written by Browning when he was only twenty-three 
 years of age. It is certainly a masterpiece. Dr. Josiah Boyce, 
 of Harvard University, thus speaks of it: "The collection of 
 poems belonging to what may be called the 'Faust-cycle' in the 
 literature of the present century, contains no extended work 
 whose machinery of plot and of incident is, when externally 
 regarded, simpler than Browning's 'Paracelsus,' The rela- 
 tions of hero and tempter are nowhere freer from external com- 
 plication than when the hero is explicitly the deceiver of his 
 own soul. With Paracelsus this is actually the case. 
 
 "For classing 'Paracelsus' with the Faust-cycle in this way 
 there are many grounds. The real Paracelsus was a contem- 
 porary of the historic prototype of Faust. The two figures 
 were, as a fact, closely linked in Goethe's mind, as they must 
 have been in Browning's. Such a classification in nowise de- 
 tracts from the sort of originality which the poem possesses, 
 while it aids us in finding our way when we consider its prob- 
 lem. The absence of an external tempter in nowise excludes 
 the poem from the Faust-cycle; for the tempter in most such 
 creations is the hero's other self, given a magical and plastic 
 outer reality, as with Manfred. As regards the positive aspects 
 of the analogy, the typical hero of the poem of the Faust-cycle 
 is a man of the Renaissance, to whom the church is no author- 
 ity, and to whom the world is magically full either of God's 
 or of Satan's presence, or of both, This hero risks his soul in 
 
314 MACBOCOSMUS. 
 
 a quest for some absolute fulfillment, of pleasure, power, wis- 
 dom or peace. Thus staking everything, he gets, like an early 
 voyager to the New World, either the doom of the outlaw, or the 
 glories of the conquistator ; but meanwhile he comes near, if he 
 does not meet, an evil end in the abyss. 
 
 "Thus regarded, the problem of Paracelsus readily defines 
 itself, We are to study the career of a spiritual relative of 
 Faust. Accordingly, we have to consider his original quest, 
 and the strong Satanic delusion to which he fell prey. In such 
 a light we may hope to express the sense of his tragedy." 
 
 Again Dr. Koyce says: "For Browning, God is truly re- 
 vealed within, not without, our own human nature. There- 
 fore, and here is the point of Browning's criticism of occultism, 
 it is in our spiritual communion with one another, it is in our 
 world of human loves, and even of human hates, that one gets 
 in touch with God. When man really meets man, in love, in 
 conflict, in passion, then the knowledge of God gets alive in both 
 men. The true antithesis is not between the pure intellect and 
 the affections ; for your occultist is no partisan of the pure intel- 
 lect. He, too, is in love, in mystical love, but with outer na- 
 ture. ISTor is the antichesis that between the scientific spirit 
 and the spirit of active benevolence. Paracelsus, as one de- 
 voted to the art of healing, is from the first abstractly but tran- 
 scendency benevolent. His is simply not the scientific spirit. 
 The antithesis between knowledge, as the occultist conceives it, 
 and 'love,' as the poet views it, is the contrast between look- 
 ing in the world of outer nature for a symbolic revelation of 
 God, and looking in the moral world, the world of ideals, of voli- 
 tion, of freedom, of hope, and of human passion, for the direct 
 incarnation of, the loving and the living God. The researches 
 of the occultist are fascinating, capricious — and resultless. It 
 is the student of men who talks with God face to face, as a 
 familiar friend. The occultist, peering about in the dark, see*, 
 like Moses in the cleft of the rock, only God's back. The truly 
 occult world is that where the lovers and warriors meet and 
 part. There alone God is revealed. Search as you will in the 
 
far east, in the deserts, in the sea-caves, yon will nevei* find any 
 natuial object more verily occult than are his love's eyes to the 
 lover. Browning's mysticism thus has always an essentially 
 human object before it. He therefore sometimes depicts, with 
 especial fondness, the awakened occultist, who has just learned 
 where lies the true secret of our relations with God." 
 
 Browning's religion was largely that of spiritual culture. 
 Without such culture life is a failure. The summum bonum 
 of good can not be found in wealth, pleasure or knowledge. 
 The problem in "Paracelsus" is the same as that in Ecclesiastes. 
 Man's higher spiritual nature relates him to the world to come, 
 and success, in the true sense, is impossible without its devel- 
 opment. Paracelsus, without spiritual culture, imagined that 
 God had selected him to dispense knowledge unknown to the 
 rest of the race. He was an occultist, and thought that he could 
 best accomplish his mission by ignoring all the wisdom of the 
 past. He thought that God had inspired him to find in the 
 realm of nature remedies for all diseases. Like all of his 
 class, his life was doomed to failure, and he discovered his mis- 
 take when it was too late to remedy it, so far as this world ? s 
 concerned. It is sad to think that so many, even at the begin- 
 ning of the twentieth century, are following in the footsteps of 
 Paracelsus. The poet Aprile presented higher ideals to this 
 occultist; but it is very difficult to get rid of old thoughts and 
 old habits. It w r as a long time before Paracelsus could be fully 
 convinced that he did not possess infinite knowledge. He, like 
 the hero in Ecclesiastes, had made extensive researches, and 
 finally was compelled to confess that all was vanity and vexa- 
 tion of spirit. Before his death Paracelsus discovered the fact 
 that his relationship to God was the important thing. He was 
 fully converted to the principles of a higher spiritual life; and 
 wanted to die with one hand in that of his friend Festus in this 
 world, and the other in the hand of the poet Aprile in the world 
 to come. Thus Paracelsus teaches us the highest spiritual 
 truth. 
 
 2. The Theism of Robert Browning. Robert Browning 
 was not only a theist, but he was a Christian theist. Dr. Royee 
 
316 MACKOCOSMUS. 
 
 says: "Browning is a poet who very frequently mentions God, 
 and who a number of times has elaborately written concerning 
 his nature and his relations to man. The arguments in ques- 
 tion are frequently stated in dramatic form, and not as Brown- 
 ing's own utterances. Paracelsus, Caliban, David in the poem 
 'Saul,' both Count Guido and the Pope in 'The King in the 
 Book,' Faust in the 'Parleying^,' and Ferishtah, are all permit- 
 ted to expound their theology at considerable length. Kar- 
 shish, Abt Vogier, Rabbi Ben Ezra, Ixion, and a number of 
 others, define views about God which are more briefly stated, 
 but not necessarily less comprehensible. On the other hand, 
 there are two poems, 'Christmas Eve' and 'Easter Day,' which, 
 without abandoning the dramatic method, approach nearer to 
 indicating, although they do not directly express, Browning's 
 personal views on the theistic problem. These poems are im- 
 portant, although they must not be taken too literally. Finally, 
 in 'La Saisiaz' and in the 'Beverie' in 'Asolando,' Browning 
 has entirely laid aside the dramatic form, and has spoken in 
 his own person concerning his attitude towards theology. I 
 do not intend by this catalogue to exhaust the material for a 
 study of Browning's theism, but as import ant specimens these 
 passages may serve. As for the method of using them for the 
 interpretation of Browning's manner of dealing with the idea of 
 God, that method seems by no means difficult. Whether it is 
 Browning himself, or any one of his dramatic creations ; 
 whether it is Count Guido or the Pope, Caliban or Babbi Ben 
 Ezra, who speaks of the nature of God, the general manner of 
 facing the problem is, on the whole, very characteristically the 
 same, so far as the character in question proceeds to any posi- 
 tive conclusion, and that however various the results reached, 
 or the personalities dramatically presented. This manner, 
 identical in such highly contrasted cases, at once marks itself 
 as Browning's own manner, and it is, as already observed, a 
 decidedly original one, not indeed as to the idea,s advanced, but 
 as to points emphasized, the doubts expressed and the general 
 spirit manifested. The road Godwards is for Browning the 
 
ROBERT BROWNING'S PHILOSOPHY OF RELIGION. 317 
 
 same, whoever it is that wanders over that lonely path, or pauses 
 by the wayside after obtaining a distant view of the goal, or 
 traitorously abandons the quest, or reaches at last the moment 
 of blowing the slughorn before the Dark Tower. 
 
 "In all cases the idea of God and the problem of God's na- 
 ture define themselves for Browning substantially thus: First, 
 a glance at the universe, so to speak, at once informs you that 
 you are in the presence of what Browning loves to call Power. 
 Power is the first of Browning's two names for God. Xow,- 
 this term 'Power* means from the start a great deal. Brown- 
 ing and his theologizing characters, say, for instance, even Cali- 
 ban and Count Guido, resemble Paracelsus in standing at first 
 where at all events many men aspire at last to stand. Xamely, 
 this Power that they know as here in the world is not only One, 
 real, and in its own measure and grade defined, so far as pos- 
 sible, as world-possessing, but it is so readily conceived as intel- 
 ligent that, even when most skeptical and argumentative', they 
 spend no time in laboring to prove its intelligence. The con- 
 ception of mere blind nature as an independent and substan- 
 tially real realm, hiding the God of power, they hardly possess, 
 or, if they possess such conception, a word suffices to set it 
 aside. If, like Caliban, they work out an elaborate argument 
 from design, as if it were necessary to prove the Creator's wis- 
 dom from his works, the argument is accompanied by a cer- 
 tain sense that it has either trivial or else, like David's survey 
 of creation, merely illustrative value. The God of power is, 
 and he means to work his powerful will. Hence he is never a 
 mere Unknowable, like Spencer's Absolute. That is what one 
 simply finds. That is fact for you whenever you open your 
 eyes. In other words, Browning makes light of all those an- 
 cient and modern views of nature, nowadays so familiar to 
 many of us, which conceive of mechanical laAvs, or blind nature- 
 forces, as the actually given and independently real -causes of 
 all our experience. The dying John in the desert prophesies 
 that there will hereafter come such views, but regards them as 
 too absurd for refutation. Materialism, and other forms of 
 
318 MACBOCOSMUS. 
 
 pure naturalism, never became, for Browning, expressions of 
 any definite recognizable possibilities.' 7 
 
 Dr. Koyce, in what precedes, correctly presents one side of 
 Browning's theism. He has an insight into the poet's theology 
 that probably no other man has. We will now call upon him 
 in his own inimitable way to give us the other side of Brown- 
 ing's theology. "But now, in strong contrast to this first aspect 
 of Browning's theism, is a second aspect, and one which forms 
 the topic of our poet's most elaborate reasoning processes. 
 God as power is grasped by an intuition. There is, however, 
 another intuition ; namely, that God is love. This latter intui- 
 tion, taken by itself, Browning can as little prove as the forego- 
 ing. What it means, we have yet to see. But its presence in 
 the poet's mind introduces a new aspect of his doctrine. The 
 difficulty, namely, that here appears, is the one which taxes 
 every power of his reflection. The difficulty is: How can the 
 God of power be also the God of love? Neither of the intuitions 
 can be proved ; neither is a topic of more than the 'most summary 
 reasoning process. But the relation between the intuitions is 
 a matter worthy of the most extensive and considerate study. 
 Moreover, to Browning's mind, here lies the heart of our human 
 interest in divine matters. Hence dramatic portrayals of 
 even the bravest efforts to make the transition in thought from 
 the God of power to the God of love ; even the dimmest move- 
 ments of the human spirit in its search for the conception of 
 the God of love — all these will be, in Browning's view, of fasci- 
 nating interest. 
 
 "But now what, from Browning's point of view, does one 
 'mean by speaking of God as love? As I once tried to point 
 out, Browning uses the word love,' in his more metaphysical 
 passages, in a very pregnant and at the same time inclusive 
 sense — almost, one might say, in a technical term. Love, as he 
 here employs it, includes indeed the tender affections, but is in 
 nowise limited to them. Love, in its most general use, means, 
 for Browning, very much as for Swedenborg, the affection that 
 any being has towards w T hat that creature takes to be his own 
 good. Paracelsus, in his dying confession, declares: 
 
319 
 
 " *In my own heart love has not been made wise 
 To trace love's faint beginnings in mankind; 
 To know even hate is but a mask of love's; 
 To see a good in evil, and a hope 
 In ill-success; to sympathize, be proud 
 Of all half-reasons, faint aspirings, dim 
 Struggles for truth, their poorest fallacies, 
 Their prejudice and fears and cares and doubts; 
 All with a touch of nobleness, despite 
 Their error, upward tending although weak, 
 Like plants in mines, which never saw the sun, 
 But dream of him, and guess where he may be, 
 And do their best to climb and get to him.' 
 
 "In brief, then, the totality of human concern, on their 
 positive side, all passion, all human life, in so far as these tend 
 towards growth, expansion, increasing intensity and ideality — • 
 all these, however base their expressions may now seem, con- 
 stitute, in us mortals, love. Stress is laid, of course, upon this 
 expanding, this positive and ideal tendency of love. This is 
 the differentia of love amongst the affections. Content, sloth, 
 indolence, hesitancy, even where these are conventionally moral 
 states, as in 'The Statue and the Bust/ are cases of what is not 
 love. Strenuousness, however, even when its object is the the- 
 ory of the Greek particles, is, as in 'The Grammarian's Fu- 
 neral/ an admirable case of love. Ixion loves, even in the 
 midst of his wrath and anguish : 
 
 ** 'Pallid birth of my pain — where light, where light is, aspiring 
 Thither I rise, whilst thou — Zeus, keep the godship and sink!' 
 
 "If this, then, in man, is love, what must it mean to say that 
 God is love? It must mean, first, that there is something in 
 God that corresponds to every one of these aspirations of the 
 creature. Now, this, to be sure, is so far what even Aristotle 
 had in one sense said. For Aristotle declares that the world 
 loves God, and that the world is thus moved to imitate — every 
 finite being in its own measure — God's perfection. But, in 
 Aristotle's conception, it is the world that loves; God is the 
 beloved. But now Browning plainly means more than this. 
 He means that to every affection of the creature, in so far as 
 
320 . MACEOCOSMUS. 
 
 it aims upwards, towards greater intensity and ideality, there 
 is something in God that not only corresponds, but directly re- 
 sponds : 
 
 " 'Thoughts hardly to be packed 
 
 Into a narrow act, 
 Fancies that broke through language and escaped; 
 
 All I could never be. 
 
 All, men ignored in me, 
 This, I was worth to God, whose wheel the pitcher shaped.' 
 
 "God's love for us, if it exists, must thus have not merely 
 to aim at some distant perfection and heavenly bliss for us, 
 but to find in our very blindness, suffering, weakness, ineffi- 
 ciency — yes, even in our very faultiness, so far as it involves 
 a striving upwards — something that he met with appreciation, 
 sympathy, care and praise, as being love's 'faint beginning' in 
 us. God's love, in Browning's mind, does not mean merely or 
 even mainly his tenderness or pity for us, or his desire to see 
 us happy in his own arbitrarily appointed way, but his delight 
 in our very oddities, in the very narrowness of our ardent indi- 
 viduality. It means his sharing of our very weaknesses, his 
 sympathy with even our low views of himself, so long as all 
 these things 'mean our growing like the plant in the mine that 
 has never seen the light. If God views our lives in this 
 way, then, and only then, does he love us. He must love us, 
 at the very least, as the artist loves his creations, heart- 
 ily, open-mindedly, joyously, not because we are fashioned 
 in one abstract image, but because in our manifoldness 
 we altogether reflect something of the wealth in which he 
 abounds. This is the view of Aprile, never later abandoned 
 by Browning." 
 
 Robert Browning was a student of German philosophy, and 
 his views of God do not differ essentially from those of Hegel. 
 With him God and the human soul are the greatest realities 
 in the universe. God is more real than anything else, and the 
 existence of God is just as certain as the existence of man. In 
 "The Ring and the Book" we have the following:. 
 
ROBERT BROWNING'S THILOSOPHY OF RELIGION. 321 
 
 "I find first 
 Writ down for very A, B, C, of fact, 
 'In the beginning, God made heaven and earth.' " 
 
 Browning did not believe that the heavens and earth created 
 themselves, but that God created them. While he may not al- 
 ways have been considered orthodox, I have not been able to find 
 anything in his writings out of harmony with true Christian 
 theism. His influence has been powerful against materialism 
 and atheism. 
 
 3. What Browning Thought About Sin. The poet consid- 
 ered sin a perversion of the right, and an eternal loss to the sin- 
 ner. He did not think that the sinner could ever be just what 
 he would have been if he had not sinned. To him hell itself 
 means eternal loss. If we neglect and pervert our knowledge 
 here, the poet teaches that such neglect and perversion insures 
 our future punishment. We can not escape the consequences 
 of sin. 
 
 Browning teaches that evil is of use in this world; that it 
 stimulates the growth of good ; and that our progress in the 
 divine life greatly depends upon our fighting sin. Like St. 
 Augustine, he claims that our vices can be framed into a ladder, 
 with stepping-stones on which to rise to higher things, if we 
 will but tread beneath our feet each deed of shame. As pain 
 is essential to progress and civilization in this world, so the sys- 
 tem of evil is so overruled by the Almighty that it is a means 
 by which his people rise to the highest spiritual things. The 
 system of evil does not, in any way, interfere with the love o"f 
 God. An old preacher once said that the wicked are as happy 
 in hell as they can be anywhere. Heaven means principle, and 
 hell means sin. The reason, I believe, that some persons are 
 in danger of eternal punishment is the fact that the Christ says 
 they are in danger of eternal sin. Eternal punishment must 
 be the result of eternal sin. Man can commit eternal sin in 
 spite of the love of God ; so there may be eternal punishment 
 in spite of the love of God. 
 
 4. Browning's Doctrine of a Future State. The poet was 
 a firm believer in a future state. In "Prospice" and in his 
 
322 MACROOOSMUS. 
 
 last words to the race in the Epilogue to "Asolando," he clearly 
 shows that he has no fear in death. Some of his strongest argu- 
 ment in favor of a future state are given in his poem entitled 
 "Cleon," where the hero is supposed to believe in annihilation. 
 The gloomy picture of annihilation, so repugnant to the higher 
 nature of man,, is made so graphic that even the Greek hero 
 can not exactly see why it should be so. In "Saul," the poet 
 calls the present state only "life's dream," and "death's minute 
 of night" is only introductory to "life's dayspring." . The dying 
 Paracelsus shows great confidence, as the following language 
 
 clearly indicates : 
 
 "If I stoop 
 
 Into a dark tremendous sea of cloud, 
 
 It is but for a time; I press God's lamp 
 
 Close to my breast; its splendour, soon or late, 
 
 Will pierce the gloom; I shall emerge one day." 
 
 The poet gives us in the "Epistle of Karshish" a very in* 
 teresting description of the mental state of Lazarus after his 
 resurrection. This is an acknowledgment on the part of Brown- 
 ing of the supernatural claims of Jesus. The poet did not have 
 great faith in external evidence ; but he firmly believed in the 
 incarnation, and consequently, in the superhuman powers, of 
 the Christ. The resurrection of Lazarus is positive evidence of 
 a future state. 
 
 With Browning the soul was more real than anything else 
 excepti God. In "Parleyings with Erancis Eurini," he says: 
 
 "Call consciousness the soul . . . 
 Getting itself aware through stuff decreed 
 Thereto." 
 
 Again, in the same work, he says in reference to evolu- 
 tionists: 
 
 " Tis the tiptop of things to which you strain 
 Your vision, until atoms, protoplasm, 
 And what and whence and how may be the spasm 
 Which sets all going, stop you: down perforce 
 Needs must your observation take its course, 
 
ROBERT BROWNING'S PHILOSOPHY OF RELIGION. 323 
 
 Since there is no moving upwards; link by link 
 You drop to where the atoms somehow think, 
 Feel, know themselves to be: the world's begun, 
 Such as we recognize it." 
 
 The poet perfectly agrees with the Christ that the soul is 
 more valuable than everything else in the world. It is that 
 part of man that brings him in contact with the Infinite. In 
 "Parleyings with Bernard de Mandeville," the poet says : 
 
 "Mind seeks to see, 
 Touch, understand, by mind inside of me, 
 The outside mind." 
 
 Soul is more than sense; it wants to know whence came 
 things, and the purpose of their existence. Browning compares 
 its approximation to God in knowledge to the line of the asymp- 
 tote that speedeth the curve. Man can always approach God 
 in knowledge, but never reach him. This makes eternal prog- 
 ress possible to man. 
 
 The poet argues immortality for man on account of his 
 constant search for truth. In "Christmas Eve" he says: 
 
 "Knows, in his conscience, more 
 Of what right is, than arrives at birth 
 In the best men's acts." 
 
 Man is greater than this earth, and can not find all truth 
 here. We must have a mission beyond this world. The poet, 
 in "Pauline," says: 
 
 "I know this earth is not my sphere, 
 For I can not so narrow me but that 
 I still exceed it." 
 
 The following I believe to be the principal arguments of 
 the poet Browning in favor of the doctrine of a future state: 
 |(1) The reality of the human soul; (2) this world is not suffi- 
 cient for the achievements of the human soul; (3) man's prog- 
 ress in knowledge demands a future life for its perfection ; (4) 
 this life is a failure without a future state, as taught by the 
 poet in "Paracelsus," and other poems; (5) love is immortal, 
 and it requires a future state for its complete satisfaction. 
 
3M MACROCOSMUS. 
 
 5. The Attitude of Browning Towards the Christian Relig- 
 ion. Skeptics have been converted to Christianity by a careful 
 study of the poet Browning. Dr. Edward Berdoe, author of 
 "The Browning Cyclopaedia," gives us the following: "Twenty 
 years ago, after a long course of reading the works of agnostic 
 teachers, I ceased to believe the fundamental doctrines of Chris- 
 tianity. About two years after the painful necessity of break- 
 ing with all my old associations in religious matters, I had 
 approached as near to agnosticism as a reasonable being may ; 
 that is to say, I no longer believed in the God of the Bible, and 
 did not think that any conception of the Supreme Power pre- 
 sented to the mind in any of the religious systems which I had 
 investigated was supported by sufficient evidence to satisfy a 
 scientific thinker of the present day. On the whole, such frag- 
 ments of Buddhism as I had been able to appreciate seemed to 
 be more satisfactory than anything else in the way of religion* 
 teaching, but, so far as my own mind was concerned, I had suc- 
 ceeded in making a tabula vara, not without many regrets at 
 the loss of old ideals and the earnest hope that it might not be 
 long before something better would replace it. 
 
 "It was my good fortune one day to hear a brilliant and 
 powerful lecture by Mr. Moncure Conway, at South Place 
 Chapel, Friesbury, on Robert Browning's 'Sordello.' Up to 
 that moment I had read nothing of the works of that poet save 
 a few scraps which appear as quotations, usually from 'Rabbi 
 Ben Ezra.' The first poem T read was 'Saul.' I soon recog- 
 nized that I was in the grasp of a strong hand, and as I contin- 
 ued to read 'Paracelsus,' 'Men and Women,' and 'A Death in 
 the Desert,' the feeling came over me that in Browning I had 
 found my religious teacher, one who could put me right on a 
 hundred points which had troubled my mind for many years, 
 and which had ultimately caused »me to abandon the Christian 
 religion. I joined the Browning Society, and in the discus- 
 sions which followed the reading of the papers, T found the 
 opportunity of having my doubts resolved, not by theological 
 arguments, but by those suggested by Browning as 'solving for 
 
ROBERT BROWNING'S PHILOSOPHY OF RELIGION. 325 
 
 me all questions in the earth and out of it.' By slow and pain- 
 ful steps I found my way back to the faith I had forsaken." 
 
 Some men can be taught better by the poet than they can 
 by the scientist. Prof. John Tyndall fully recognized this fact 
 in his very interesting lecture on "The Scientific Use of the- 
 Imagination." He declared that the poet and the man of sci- 
 ence were two halves of a dissevered world, and could not well 
 do without each other. If Charles Darwin had been a student 
 of the poet Browning, the neglected half of his dissevered world 
 would have been educated, and the great scientist would have 
 been a happier man. In his old age Mr. Darwin greatly re- 
 gretted the fact that he had neglected the reading of poetry and 
 the hearing of music. Mr. Browning could have saved the 
 great scientist from dangerous agnostic tendencies. 
 
 Browning fully believed in the divinity of Christ ; any per- 
 son who will study his writings as a whole can not well reach 
 any other conclusion. In the poems "Christmas Eve" and "Eas- 
 ter Day" he prays for the Gottingen professor who only belioved 
 Christ to be a 'myth : 
 
 "May Christ do for him what no mere man shall, 
 And stand confessed as the God of salvation!" 
 
 There are many German professors, even at the present 
 time, who greatly need the prayers of Browning. Browning 
 was fifty-six years old when he published "The Ring and the 
 Book," and no one can well question the fact that he in this 
 work teaches his mature convictions. This work clearly teaches 
 that the poet believed in the divinity of our Lord. "An Epis- 
 tle of Karshish" also teaches that Browning believed in the 
 supernatural work of the Christ ; for it teaches the resurrection 
 of Lazarus, which was the greatest miracle of Jesus. David, in 
 the poem entitled "Saul," predicted the future, and the poet 
 clearly recognizes his prophetic power. 
 
 "O Soul, it shall be 
 A face like my face that receives thee; a Man like to me, 
 Thou shalt love and be loved, forever; a Hand like this hand 
 Shall throw open the gates of new life to thee! See the Christ stand!" 
 
326 MACROCOSMUS. 
 
 One of Browning's strongest arguments in favor of the di- 
 vine origin of Christianity is presented in his poem entitled 
 "A Death in the Desert." The poem is a narrative by one of 
 John's disciples who was supposed to witness the death of the 
 apostle, and make a record of his last words John looked into 
 the future and described the forms of our present-day objec- 
 tions to Christianity. His argument from the internal evi- 
 dence of Christianity will convince any person who will give 
 sufficient attention to it. The poet admits the necessity of mir- 
 acles at the origin of Christianity, but he seems to think that 
 the internal evidence should be sufficient to convince any intel- 
 ligent person at the present time. 
 
 "I say, the acknowledgment of God in Christ, 
 Accepted by thy reason, solves for thee 
 All questions in the earth and out of it, 
 nd has so far advanced thee to be wise." 
 
 The Incarnation was to Kobert Browning the very substance 
 of religion ; for it was the greatest manifestation of God's love 
 to man. If man w 7 ill love as God has loved, the earth and the 
 heavens will be perfectly united. Love is the fulfilling of the 
 law; and we should love God, because he first loved us. Love 
 is the golden chain uniting heaven to earth and earth to heaven ; 
 and when men truly love God, they will obey his command- 
 ments. 
 
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