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 LIBRA PLY 
 
 OF THE 
 
 U N 1VLR_SITY 
 
 or ILLl NOIS
 
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 Ci)e i^ope of (t^lorp 
 
 C!)e jFuture of our WiniUxsitits 
 
 TWO SERMONS 
 
 PEEACHED BEFOKE THE 
 
 UNIVERSITY OF CAMBRIDGE IN ASCENSION-TIDE, 1882 
 
 CHR. WORDSWORTH, D.D, 
 
 BISHOP OF LINCOLN 
 
 KIVINGTONS 
 LONDON, OXFORD, AND CAMBRIDGE 
 
 MDOCCLXXXII.
 
 TO THE 
 
 EEV. JAMES PORTER, D.D., 
 
 MASTER OF ST. PETEE's COLLEGE, CAMBRIDGE, 
 AND VICE-CHANCELLOR OP THE UNIVERSITY, 
 
 THESE SERMONS ARE INSCRIBED 
 BY HIS OBLIGED FRIEND AND SERVANT, 
 
 C. LINCOLN.
 
 ^ UIUC ^
 
 PRELIMINARY NOTE. 
 
 The first of the two following Sermons was preached 
 before the University of Cambridge, on Ascension 
 Day, 1882 ; the second, on the Sunday after it. 
 The endeavour of the Author was the same in both ; 
 namely, to show that the discharge of the duties, 
 and the fulfilment of the destinies, of the English 
 Universities, depend on a clear view of the future 
 glory, which is revealed and proffered to Human 
 Nature, in body, soul, and spirit, by our Lord's 
 Ascension into heaven.
 
 THE HOPE OF GLORY. 
 
 ** Beloved, now are we the sons of God, and it doth not yet appear 
 what we shall be : but we know that, when He shall appear, 
 we shall be like Him ; for we shall see Him as He is. And 
 every man that hath this hope in Him purifieth himself, even 
 as He is pure." — 1 John iii. 2, 3. 
 
 What will be the nature, condition, attributes, and 
 functions of tliat future heavenly and eternal exist- 
 ence, to which we humbly hope to attain through 
 Christ, is a question which presents itself to us 
 especially on this day. 
 
 Some intimations of an answer to it were given 
 before the event which we now celebrate — the 
 Ascension of Christ in His glorified humanity into 
 heaven. 
 
 The translation of Enoch, " the seventh from 
 Adam" (Jude 14), who "walked with God and pleased 
 Him, and he was not, for God took him " (Gen. v. 24 ; 
 Heb. xi. 5) ; and the going up of the prophet Elijah 
 in a whirlwind into heaven, in a chariot of fire and 
 with horses of fire (2 Kings ii. 11), were proofs that 
 men, who had conversed with their fellow-men on 
 earth, might live in a heavenly state of existence. 
 Those translations of Enoch and Elijah were rewards 
 of personal faith, holiness, and zeal ; but they gave 
 
 ^ Preached on Ascension Day, 1882,
 
 8 TJie Hope of Glory. 
 
 no assurance of heavenly life and glory to Mankind 
 generally ; and, being examples of migrations in the 
 body wliile still animated by tlie soul, they did not 
 afford any pledge that bodies^ which had been sepa- 
 rated from their souls by death, could be wakened 
 from the grave, and be reanimated by the souls from 
 which they had been severed, and be caught up in 
 the clouds into the air, and dwell for ever with the 
 Lord. 
 
 A visible proof that human bodies may be endued 
 with new faculties beyond our ordinary experience, 
 was displayed in the Apostle St. Peter, when enabled 
 by our Lord to walk on the waves of the Sea of 
 Galilee ; and it suggested to the eye of faith a vision 
 of the time when the bodies of the saints of God 
 will traverse the billows of the air to the haven of 
 their heavenly rest. 
 
 Clearer revelations were given on this subject by 
 our Lord's words to the Sadducees (Luke xx. 36) : 
 *' They which shall be accounted worthy to obtain 
 that world, and the resurrection from the dead, cannot 
 die any more, — for they are equal to the angels.^' 
 
 Equal to the angels. Angels, we know, have an 
 eternal personal existence^ They have distinct 
 names. Ever since their creation, Gabriel has been 
 Gabriel, and will never cease to be Gabriel ; Michael 
 has ever been, and will be^ Michael ; and so the 
 other angels. They keep their distinct personal 
 identity. There are no transmigrations in the 
 angelic life. They adore God, but are not merged 
 in God. And since our Lord assures us, that, if we 
 are counted worthy to obtain that life, we shall be
 
 The Hope of Glory, 9 
 
 equal to the angels, we may conclude that eacli of us 
 will retain his own personal identity for ever, and that 
 we shall never be lost like waves in any pantheistic 
 ocean of universal spiritual existence. 
 
 Hence there arises a solemn consciousness of 
 personal responsibility. We cannot snap asunder 
 the chain of our identity. And here also is a 
 cheering assurance, that if we live angelic lives upon 
 earth, the lapse of hundreds and thousands of years 
 will make no change in our existence. 
 
 The angels were created before man. At the 
 Creation they shouted for joy (Job xxxviii. 7) ; and 
 what good angels were at the Creation, that they are 
 now. We are allowed by God, in Scripture, to have 
 some faint gleams and glimpses of their perennial 
 existence, which may be ours. For example, 
 Michael is revealed to us by St. Jude (Jude 9) as 
 doing a work of God against the Evil One, after the 
 death of Moses, and contending for his body, which 
 God had buried (Dent, xxxiv. 6). A thousand 
 years passed away, and the same Michael was 
 revealed to the prophet Daniel (Dan. x. 13 — 21). 
 So, again, the angel Gabriel. He came to Daniel 
 while praying, and announced to him the time of 
 Christ's first Advent (Dan. ix. 21). Five hundred 
 years elapsed, and the same Gabriel appeared to the 
 priest Zacharias in the Temple (Luke i. 19), and to 
 the blessed Virgin Mary at Nazareth (Luke i. 26). 
 Ages after ages pass away, but millenniums do not 
 make the least ruffle in the eternal calm of augelic 
 existence. And such, brethren, may be our own life 
 for ever. The Lord has said it : '* They who are 
 
 A 3
 
 I o The Hope of Glory. 
 
 counted worthy to obtain tliai life shall bo equal to 
 the a7igels.*' 
 
 So, also, as to our possession of new faculties 
 hereafter. Some glimpses of those future powers 
 may be seen in angelic locomotion. For example, 
 the prophet Daniel kneeled down and prayed ; the 
 angel Gabriel was then sent by God from His 
 glorious court in heaven, and he winged his flight 
 with such swiftness that he had alighted at the 
 prophet's side before the prayer was ended (Dan. ix. 
 21 — 23). Here is one specimen of some of our own 
 future faculties ; others may be inferred from it. 
 The Lord hath said it : " They that shall be counted 
 worthy to obtain that life die no more, and shall be 
 equal to the angels.^' 
 
 But those angelic revelations, like the translations 
 of Enoch and Elias, fall short of the glorious assur- 
 ance supplied by the event which we celebrate to-day 
 — the Ascension of Christ into heaven. 
 
 We know that Angels, although for the purpose 
 of communicating with men they are enabled to 
 assume the form of human bodies, and are therefore 
 sometimes called men in Holy Scripture (Acts i. 10 ; 
 Mark xvi. 5), yet are not corporeal, but spiritual, 
 beings. They are called in the Greek Church ol 
 ay tot acrcoixaTOi. " Are they not all ministering 
 spirits,'" asks the Apostle, " sent forth to minister 
 for them who shall be heirs of salvation ? " (Heb. i. 
 14). And they have never passed through the 
 grave and gate of death, as we shall do ; and our 
 Lord does not say that we shall be angels, but that 
 Avo shall be as angels (Mark xii. 25), and equal unto
 
 The Hope of Glory. 1 1 
 
 tlie angels (Luke xx. 3G). Our future similitude and 
 equality to angels would therefore in themselves have 
 supplied no assurance of future heavenly glory to 
 our mortal bodies, but might rather seem to suggest 
 the expectation on our part, of a pure spiritual 
 existence hereafter for ever in heaven. 
 
 But the event which we celebrate to-day, the 
 Ascension of Christ in His glorified Manhood into 
 heaven, gives — and alone can give, so far as facts 
 are concerned — a hope of infinite happiness and 
 glory to our complex nature, in body, soul, and 
 spirit ; and it gives that hope not to special persons 
 only, but to universal humanity, so far as it is 
 conformed to Christ's image upon earth. 
 
 This hope was happily made clear by the victories 
 which the Catholic Church was enabled by the Holy 
 Spirit to gain over two heresies, the N'estorian and 
 Eutychian, in the fifth century. If, brethren, with 
 the Nestorians, we were to entertain such an er- 
 roneous notion of the Incarnation, as to say that 
 the Eternal Second Person of the Blessed Trinity 
 associated with Himself a human person, instead of 
 assuming human nature, then Christ's Ascension 
 would be to us little more than the translation of 
 an Enoch or an Elias. And, again, if we were to 
 hold with the Eutychians, that at the Incarnation 
 the Son of God did not take human flesh and join 
 the human nature to the Divine nature in His own 
 Person ; and if we were to say that He did not do 
 this so as to eff'ect an indissoluble union of the two 
 natures — the Divine and human — without any con- 
 fusion of one nature with the other, but that He 
 
 A 4
 
 1 2 The Hope of Glory. 
 
 absorbed humanity into Godhead, and transmuted 
 flesh into Spirit ; then the Ascension of Christ would 
 be little more to us than that of the existence of 
 pure spiritual beings, like the holy angels in heaven. 
 
 But thanks be to God, holding as we do the true 
 doctrine of the Incarnation, namely, that the Son of 
 God, the Second Person of the Ever Blessed Trinity, 
 took our nature and dwelt in lis, and became " Em- 
 manuel, God with us " — "God manifest in the flesh," 
 and that He joined indissojubly, without confusion, 
 the nature of man to the nature of God in His 
 one Person, we have the blessed assurance that all 
 they who have been incorporated into His mystical 
 Body in Holy Baptism, and who are conformed to 
 His image in body, soul, and spirit, have by virtue 
 of His Ascension been made, as the Apostle speaks, 
 *' to sit together in heavenly places in Him " (Eph. 
 ii. 6), and are, in faith and hope, already in heaven. 
 Christ's Ascension is a pledge of their ascension; 
 where the Head already is, there also will the mem- 
 bers be. As St. Paul says (1 Thess. iv. 1) : " When 
 the Lord shall descend from heaven with a shout, 
 with the voice of the archangel and the trump of 
 God, we shall be caught up in the clouds to meet 
 the Lord in the air, and so shall we ever be ivith the 
 Lord:' 
 
 But something more than this is promised to us 
 by virtue of His Incarnation, and by reason of 
 our membership in His mystical Body. And what 
 is that ? Not only to be ever with the Lord, but to 
 be ever h'l-e the Lord. This is St. John's declara- 
 tion : " When He shall appear again, we shall he like
 
 The Hope of Glory. 1 3 
 
 Kim; for we sliall see Him as He is." St. Paul also 
 testifies that, " as we have borne the image of the 
 earthly, so shall we bear the image of the heavenly " 
 (1 Cor. XV. 49) ; and that at that day when " the 
 Saviour the Lord Jesus shall come again. He will 
 change our vile body (the body of our humiliation), 
 so as to he fashioned lihe unto His glorious Body, 
 according to the mighty working whereby He is able 
 even to subdue all things unto Himself " (Phil, iii, 21). 
 Even now (as the Psalmist says) we, as to our bodies, 
 are " fearfully aud wonderfully made" (Ps. cxxxix. 
 14) ; and we may well regard these bodies of ours 
 with religious awe, especially as already made temples 
 of the Holy Ghost which is in us (1 Cor. iii. 16; 
 vi. 19 ; 2 Cor. vi. 16), and as members of Christ, as 
 St. Paul also represents them (1 Cor. vi. 15). But 
 with how much more mysterious reverence do we 
 look forward to the future, and contemplate our 
 bodies as to be fashioned hereafter to be like 
 Christ's glorious body ; yes, like that Body which 
 was seen by the three disciples at the Transfiguration, 
 shining like the sun, with His raiment white and 
 glistering (Matt. xvii. 2 ; Mark ix. 3 ; Luke ix. 29) ; 
 and as He was seen by the eleven Apostles at His 
 Ascension, mounting in the clouds of heaven ; and as 
 He appeared to the first Martyr, St. Stephen, in his 
 dying hour ; and to Saul at the gate of Damascus, 
 and to the beloved disciple St. John in the visions 
 of Patmos ; and as we shall see Him coming in His 
 glorious majesty, and sitting on His great white 
 throne, the Judge of quick and dead (Rev. xx. 11). 
 But we may not pause even here. St. Paul's
 
 14 The Hope of Glory. 
 
 words, " He sliall change our vile hodij., so as to be 
 fashioned hke unto His glorious Boclij,''^ ought to be 
 coupled with, and completed by, St. John's assurance 
 that we shall be like Him — that is, like Him in soul 
 as well as body. We cannot, indeed, be like Him 
 as to His Godhead ; but we shall be like Him in His 
 perfect Manhood ; and unless we are to lapse into 
 the ApoUinarian heresy which affirmed that Christ 
 has indeed a true human body, but has not a human 
 intelligence, and that His Godhead was to Him 
 instead of a human soul — we must expand the view 
 of our future likeness to Christ beyond bodily 
 similitude ; we must extend it to moral, intellectual, 
 and spiritual resemblance to Him in His human soul 
 and spirit ; and we must affirm that the Ascension 
 of Christ into heaven has opened new prospects of 
 a glorious expansion and elevation to our moral, 
 rational, intellectual, and spiritual faculties, as well 
 as to our bodily organization. 
 
 Thus, then, we are brought to the practical 
 conclusion set forth by St. John : " Whosoever hath 
 this hope in Him (that is, hope grounded on 
 Christ, Yery Man as well as Very God) purifieth 
 himself, even as He is pure.^' 
 
 And this, my younger brethren, is the message 
 which, with all affectionate earnestness, I would 
 deliver to you to-day. 
 
 " Let this mi7id be in you which was also in Christ 
 Jesus, Who, being in the form of God from eternity, 
 made Himself of no reputation, and took upon Him the 
 form of a servant, and humbled Himself, and became 
 obedient to death — even to the death on the Cross —
 
 The Hope of Glory » 1 5 
 
 for you, and thus became lii gUy exalted, that at the 
 ISTame of Jesus every knee should bow " (Phil. ii. 5). 
 I might with the Apostle entreat you to remember 
 that anger, hatred and wrath, envy and strife, self- 
 love and self-conceit, can never lead any one to a 
 likeness of Christ in heavenly glory. We must 
 not live to ourselves, but to Him who died for us 
 (2 Cor. V. 15 ; Eom. xiv. 7) ; we must be ready to 
 deny ourselves, and to take up our cross daily, and to 
 follow Him; and even, as the Apostle speaks, to be 
 willing to lay down our lives for the brethren (1 John 
 iii. 16). If we are to be like Christ for ever here- 
 after, we must be willing to labour for the salvation 
 of others — by missionary work at home and abroad 
 — and to do all things for God's glory, and not 
 for this world's praise. Not by sharp speeches, 
 such as the world may admire, but by meekness 
 and gentleness and love, by forbearance, long- 
 suffering, and resignation, we must win our way 
 towards the glorious transfiguration into Christ's 
 likeness ; for, says St. Peter, " Christ suffered for us, 
 leaving us an example, that we should follow His 
 steps : Who when He was reviled, reviled not again ; 
 when He suffered. He threatened not ; but committed 
 Himself to Him that judgeth righteously " (1 Pet. 
 ii. 21). 
 
 You may remember, brethren, that two of the 
 greatest philosophers of antiquity expressed the 
 sentiment that if Virtue could manifest herself in 
 human form, she would inspire all hearts with 
 ineffable love of her beauty.^ This has been now 
 '' Plato, Pliccdr. § 65. Cicero, De Fiiiibus, ii. 16 ; Dc Off. i. 5.
 
 i 6 The Hope of Glory. 
 
 realized in the example of Christ. Of all lovely- 
 things ever seen on earth, that was the most lovely. 
 " Thou art fairer than the children of men ; full of 
 grace are Thy lips, because God hath blessed Thee 
 for ever." If we desire to soar up to heaven in a 
 spiritual flight, let us gild our wings, as St. Bernard 
 saySj^with the conversation of Christ. In our daily 
 life let us put to ourselves this question : " What 
 would Christ think, what would Christ say, what 
 would Christ do ? " and let us act accordiDglj. 
 
 But the beloved disciple St. John dwells specially 
 on the duty of holiness, as consequent on Christ's 
 Ascension : " He that hath this hope in Him purifieth 
 himself, even as He is pure." " Be ye holy, as I am 
 holy," says Christ (1 Pet. i. 16) ; and St. Paul 
 teaches us that " withovit holiness no man shall see 
 the Lord" (Heb. xii. 14). "Whatsoever a man 
 soweth, that shall he also reap. He that soweth 
 to the flesh, shall of the flesh reap corruption " 
 (Gal. vi. 7, 8) — eternal corruption. 
 
 My dear friends, let us listen to this divine warning. 
 They who indulge in sensuality, they who give way to 
 intemperance, unchastity, or any form of impurity, 
 will reap a harvest of everlasting misery and shame, 
 as our Lord and future Judge declares three times in 
 one chapter, the 9th of St. Mark's Gospel ; they who 
 abuse their members to sin will be for ever a prey 
 
 ^ S. Bernard, De Adventu Domini, Serm. iv. " Deargentemns 
 
 pennas in conversatione Cliristi." St. Bernard also says in one of 
 
 his hymns : — 
 
 " Desidero Te millies, 
 Mi Jesu, quando venles ? 
 Dulcedo ineffabilis, 
 Totus desidcrabilis."
 
 The Hope of Glory. 1 7 
 
 to tlie '* worm tliat dieth not, and to the fire that is 
 not quenched " (Mark ix. 43, 45, 48). Yes, the 
 body of the libertine, unless he repent, will be 
 hideous for ever, loathsome for ever, miserable for 
 ever ; and his soul will be a prey to foul thoughts 
 for ever. The mind turns away from the thought ; 
 let us be wise in time. Let us ever " look for His 
 glorious appearing. Who gave Himself for us " 
 (Titus ii. 13). Let us endeavour to glorify God in 
 our bodies, souls, and spirits, which are His. Let 
 us watch and pray; pray at our bedsides, in our 
 private chambers ; pray in your college chapels ; 
 pray for the spirit of holiness. " Make me a clean 
 heart, God, and renew a right spirit within me." 
 Pray for the sanctifying influence of the Holy Ghost 
 and indwelling of Christ; seek for it in constant 
 access to Him in the Holy Communion of His 
 most blessed Body and Blood. Seek for it in re- 
 ligious solitude and in daily meditation on His most 
 Holy "Word and perfect Example, Endeavour to 
 realize what was in the mind of Christ when He 
 was alone in the wilderness and on the mountain, 
 in the night and in the early dawn, and also in His 
 social intercourse with men, — in the house of Zac- 
 chaeus, in the family which He loved, at Bethany. 
 " Whatsoever things are just, pure, lovely, and of 
 good report ; if there be any virtue, and if there be 
 any praise, think on these things " (Phil. iv. 8). 
 
 In the present age many are fascinated by the 
 allurements of artistic beauty. But what, let us 
 ask, is true artistic beauty, as understood by the 
 greatest Christian masters, such as a Michael Angelo 
 
 A 5
 
 1 8 The Hope of Glory. 
 
 or an Angelico da Fiesole ? Is it not that wliich 
 idealizes what is real, and acts on the imagination, 
 the handmaid of faith ? Is it not that which leads 
 upward from what is visible to what is unseen? 
 from what is finite to what is infinite? from what is 
 temporal to what is eternal ? from what is human to 
 what is divine ? Is it not that which is Christlike, 
 and which celebrates in heart and mind a daily- 
 Ascension into heaven ? But whatever ministers to 
 the sensual appetite, serves only to moral and spiritual 
 degeneracy and debasement, and can never educate 
 and mould our faculties to the likeness of Christ. 
 
 Finally, brethren, this is the practical question 
 for us all : Shall I ever abuse this body of mine, 
 which I trust will be inexpressibly glorious, incon- 
 ceivably beautiful, everlastingly healthful, like the 
 Body of Christ my Lord, my Saviour, and my 
 Judge, Who is about my path and about my bed, 
 and spieth out all my ways (Ps. cxxxix. 3) ; and Who 
 will judge me according to the deeds done in the body 
 (2 Cor. V. 10), and will bring every secret work to 
 judgment (Eccl. xii 14) ? Shall I ever profane this 
 body of mine by enslaving it to any unholy service 
 that He hates and forbids ? No, no ; I will use it not 
 as my own, but as purchased by His most precious 
 blood. I will keep it in subjection and in sanctification 
 and honour (1 Thess. iv. 4), in temperance, soberness, 
 and chastity. I will endeavour to perfect holiness 
 in His fear (2 Cor. vii. 1), and to present it a 
 living sacrifice, holy and acceptable to Him. I will 
 pray for His pardon for having ever desecrated it, 
 and for grace to hallow it as His dwelling-place ;
 
 The Hope of Glory. 1 9 
 
 and I humbly trust that, using it as such, I shall 
 be caught up in the clouds to His royal palace, and 
 shall see the King in His beauty (Isa. xxxiii. 17); 
 and that His glory will be reflected in me, as it was 
 in Moses and Elias at the Transfiguration, and that I 
 shall be not only with Him, but like Him for evermore. 
 My dear friends, may you all have a place in that 
 glorious company which St, John describes in the 
 Apocalypse (Rev. xix. 11) : "I saw heaven opened, 
 and behold a white horse; and He that sat upon 
 him was called Faithful and True, and in righteous- 
 ness He doth judge and make war. His eyes 
 were as a flame of fire, and on His head were many 
 crowns ; and He was clothed with a vesture dipped 
 in blood : and His name is called The Word of God. 
 And the armies which were in heaven followed 
 Hwi upon white horses, clothed in fine linen, white 
 and clean. And out of His mouth goeth a sharp 
 sword, that with it He should smite the nations : 
 and He shall rule them with a rod of iron : and He 
 treadeth the winepress of the fierceness and wrath 
 of Almighty God. And He hath on His vesture 
 and on His thigh a name written, King of kings 
 and Lord of lords." 
 
 Let us pray. 
 
 God, whose blessed Son Avas manifested, that He might 
 destroy the works of the devil, and make us the sons of God, and 
 heirs of eternal life ; Grant us, we beseech Thee, that having this 
 hope, we may purify ourselves, even as He is pure : that when He 
 shall appear again in power and great glory, we may be made like 
 unto Him in His eternal and glorious kingdom ; where with Thee, 
 Father, and Thee, Holy Ghost, He liveth and reigneth, ever 
 one God, world without end. Amen.
 
 THE FUTURE OF OUR UNIVERSITIES. 
 
 " Wherefore, seeing we also are compassed about with so great a 
 cloud of witnesses, let us lay aside every weight, and the sin 
 which doth so easily beset us, and let us run with patience 
 the race that is set before us, looking unto Jesus the author 
 and finisher of our faith ; Whb for the joy that was set 
 before Him endured the cross, despising the shame, and is 
 set down at the right hand of the throne of God." — Heb. xii. 
 1,2.^ 
 
 This allusion of the Apostle to the chariot-racers in 
 the Circus Maximus at Ilome may justify a reference 
 to a somewhat similar spectacle in another ancient 
 city, and may illusti^ate the subject before us, es- 
 pecially with regard to the Festival of Christ's 
 Ascension into heaven, which has just been cele- 
 brated by us. 
 
 In one of the noblest sites in the ancient world — 
 the Acropolis of Athens — and in one of the fairest 
 productions of ancient Architecture — the Parthenon 
 — was seen one of the most beautiful works of 
 ancient Sculpture, executed by the hand of Phidias 
 and of other great masters of the art. 
 
 That work of sculpture was a Frieze, running 
 along the northern and southern sides of the Temple, 
 and representing a religious procession, called the 
 
 * Preached on the Sunday aftor Ascension Day.
 
 22 The Futtire of our Universities. 
 
 Panatlienaic, of the youthful Ufe of Athens, por- 
 trayed in its most graceful forms, riding upon 
 horses, chasing one another in rapid succession as 
 in a river-like flow, and increasing in speed till they 
 reached the eastern front of the Temple, when they 
 faced each other. There they were separated by an 
 interval, in which were twelve Figures, seated in 
 repose, superior in size to those in motion ; six of 
 them facing the north, six the south. These were 
 figures of Divine Beings, and formed a striking con- 
 trast, by their sedate attitude, to the rapidity of the 
 procession hastening onward toward them. 
 
 The eager movement of the procession represented 
 the activity of the earthly life ; the calm repose of 
 the seated figures portrayed the apotheosis of that 
 earthly life in heavenly peace and glory. To appear 
 in that Divine Presence was the longing desire of 
 the Panathenaic Procession; and by its eagerness 
 to attain that dignified calmness as the goal of its 
 emulous rapidity, it seemed to display the passionate 
 craving of youthful life to pass from the feverish 
 restlessness of earth to the eternal peace of heaven. 
 
 My younger brethren, may I not be allowed to 
 combine the imagery of these two spectacles — that 
 of the Circus Maximus referred to by the Apostle 
 at Rome, and that supplied by the religious pro- 
 cession sculptured in the frieze of the Parthenon at 
 Athens — as descriptive of your own life here ? You 
 are engaged in a race in a Christian Circus Maxi- 
 mus, with a heavenly prize before you. You are 
 here also moving rapidly, we may hope, in a sacred 
 procession to appear before the Divine Presence;
 
 The Future of our Universities. 23 
 
 and in both, respects the exhortation of the Apostle 
 is applicable to you in your course : " Let us lay 
 aside every weight, and the sin which doth so easily 
 beset us, and let us run with patience the race that 
 is set before us." Revealed to your eye of faith 
 there is the Presence of Christ to which you are 
 hastening ; there is the calm and majestic apotheosis, 
 if we may so speak, of our common humanity in the 
 royal dignity of our Ascended Lord, seated on His 
 heavenly Throne, and wearing the Crown of Life ; 
 and, in His infinite love to you, inviting you to be 
 sharers in His glory. He says to each one of you, 
 in the Apocalypse : " Be thou faithful unto death, 
 and I will give thee the crown of life " (Rev. ii. 10) ; 
 and " To him that overcometh will I grant to sit 
 with Me in My throne, even as I overcame, and am 
 set down with My Father in His throne " (Rev. 
 iii. 21). 
 
 Bear with me, brethren, for saying that such 
 exhortations as these — not inapplicable at any time 
 — appear to be specially seasonable now. No one 
 can doubt that a new era has opened upon our 
 Colleges and Universities. The new codes of their 
 Statutes, which have been lying on the tables of both 
 Houses of Parliament during the present month, 
 cannot fail to be fruitful in great results. Whether 
 those results will be for good or evil depends, under 
 God, mainly upon yourselves, and especially upon 
 you, my younger brethren. They will be what you 
 make them. 
 
 A breaking up of ancient principles, and an aban- 
 donment of time-honoured practices, is imminent, it
 
 5 4 The Future of our Universities, 
 
 is inevitable. Our forefathers did not look on the 
 Universities as mere secular Emporiums, in which 
 knowledge was to be bought and sold for temporal 
 profit, or material advantage, or for earthly enjoy- 
 ment and personal aggrandizement. No ; they 
 regarded them as holy Temples, in which Science and 
 Literature were consecrated to God, and were inspired 
 with hopes full of immortality, and in which men 
 ministered to Him with holy worship, wherein they 
 looked upward to Him for the outpouring of His 
 grace, in Prayers, Scriptures, and Sacraments, and 
 in which they looked forward to the advancement of 
 His glory and the eternal welfare of Mankind as the 
 aims and ends of their existence, and from which 
 successive generations went forth to serve God in 
 the Church and Realm of England, and to bring 
 blessing and honour upon both, 
 
 The watchwords of our two Universities — '• Domi- 
 nus Illuminatio mea,'' " Einc lucem etpocula sacra^' — 
 are witnesses of this consecration. 
 
 But such sentiments as these seem to have found 
 little favour with some who have undertaken the 
 difficult task of reforming these venerable Institu- 
 tions. The results of their work will soon appear. 
 Let us pray God that the Church and Nation may 
 not have cause to rue it, but be benefited by it. 
 
 But the question is,What is to be done by ourselves 
 under such circumstances as these ? One thing 
 certainly ought not to be done. And what is that ? 
 Let us not despair. 
 
 We may be on the eve, not only in our Universities, 
 but in our Church and Realm, of some great dis-
 
 The Fuhwe of our Universities. 25 
 
 ruption. Be it so. Let it be even as great as tliat 
 of the Roman Empire in the fifth century. 
 
 What was the view taken of that crisis by great 
 men ? 
 
 There were then two different schools of thought. 
 There was the school of St. Jerome, who gave up all 
 as lost. " Quid salvum est, si Roma perit ? in una 
 urbe totus Orbis interiit." ^ 
 
 But on the other side there was the school of 
 St. Augustine and of his followers, Orosius and 
 Salvian. Goths and Vandals, Franks and Burgun- 
 dians were, it is true, in their eyes instruments of 
 God's wrath, and ministers of God's judgments, not 
 only on the heathen world, but on a corrupt and 
 degenerate Christianity. But they pointed with 
 thankfulness to the fact that many were chastened 
 and purified thereby. Society was stirred to its 
 lowest depths ; men were sifted and winnowed. 
 Their personal character was tested. Many fell 
 away, but others stood the trial nobly. The Church 
 was glorified by martyrdoms, especially in the 
 Vandal persecutions in Africa. The sacking of 
 Rome by Alaric produced illustrious examples of 
 heroic courage and suffering. Families were up- 
 rooted from their ancestral possessions. But the 
 instability of all worldly things made them look 
 upward. The turmoils of earth reminded them of 
 the peace of heaven. The ruin of Rome made them 
 think of the Jerusalem that is above. The passing 
 away of the Empire of the Csesars led them to 
 meditate on the Kingdom of Christ, which will never 
 ^ St. Jerome, Prolog, in Ezekiel.
 
 26 The Future of our Universities. 
 
 be destroyed. Many wlio liad been lovers of 
 pleasure, then became lovers of God. They who had 
 doted on this world's wealth, now became rich in 
 faith. Roman patricians and honourable matrons, 
 who traced their lineage from Paulus ^milius and 
 the Scipios, and even from ^neas and Agamemnon, 
 quitted their gilded palaces, and consecrated their 
 wealth and devoted their lives to Christ, in the 
 building of hospitals and asylums, in the endow- 
 ment of religious houses of brotherhoods and sister- 
 hoods. St. Jerome himself, who wept over the ruins 
 of Rome, profited by its fall. A stream of the riches 
 and piety of Rome flowed into his monastery at 
 Bethlehem, and cheered him in his learned labours 
 on the Word of God. St. Augustine's greatest 
 literary work was due to the decline and fall of 
 Rome. In it, when his own city. Hippo, was 
 besieged by Vandal armies, he raised the eyes of 
 Christendom from the ephemeral turmoils and fading 
 triumphs of the City of this World to the eternal 
 peace and immortal glory of the City of God. 
 
 Yet, further, the new World came into contact 
 with the old. The rude barbarians of the North 
 were brought under the influence of Southern 
 civilization, and within the fold of Christendom. 
 Christian Missions were set on foot ; fresh life was 
 infused into the languid decrepitude of the Roman 
 Empire by the immigration of hardy and vigorous 
 tribes from the north, that sowed the seeds of those 
 mighty kingdoms, famous in arts and arms, which 
 afterwards adorned its ancient cities with Christian 
 colleges and churches. A similar process may
 
 The Future of our Universities. 27 
 
 perhaps be now reproduced among ourselves. "We 
 cannot hope to retain much which we dearly love 
 and justly prize. The support of venerable laws, 
 the props of ancient precedents, are giving way 
 beneath our feet. But when public protection 
 sinks, private energies emerge. Great men live 
 above laws. Churches survive Parliaments. When 
 national institutions perish, Prophets and Heroes 
 arise. When the Church of Israel was disestablished 
 by King Ahab, Elijah stood forth on Carmel. When 
 the Temple was in ruins and God's people in exile, 
 a Jeremiah, an Ezekiel, and a Daniel shone gloriously 
 in the national gloom. So it may be with us. It 
 will be our own fault if it is not so, in our Church, 
 in our Colleges, and in our Universities. 
 
 Brethren, consider this. In the marble terminus 
 of the Panathenaic Frieze at Athens, its ancient 
 heroes were divinized j and the view of their glory, 
 seated in calm immortality, stimulated the youthful 
 racers in their course. And the Apostle to the 
 Hebrews, having in the eleventh chapter displayed 
 what we may almost call a sacred Panathenaic 
 Frieze of ancient Worthies and Martyrs of the true 
 faith, opens the twelfth chapter of this Epistle with 
 the stirring appeal to his hearers : " Seeing we also are 
 compassed about with so great a cloud of witnesses, 
 let us lay aside every weight, and the sin which 
 doth so easily beset us, and let us run with patience 
 the race that is set before us." 
 
 Those ancient Witnesses of the faith who had 
 stood alone in a faithless world, proved by their 
 examples that religious heroism is possible in the
 
 28 The Future of our Universities, 
 
 worst times, and that such virtues are evoked and 
 stimulated by the world's secularism, and win the 
 noblest victories then. 
 
 So it maybe with us. Our Colleges may be secu- 
 larized by law. But no laws can secularize our hearts ; 
 except by our own fault. No one can rob us of our , 
 magnificent Past. Men may abrogate our Statutes, 
 but they cannot cancel our History; it is stereotyped 
 for ever. Let us look at the cloud of witnesses by 
 which we are encompassed, and which rains down 
 a golden shower of glory on our heads. If we are 
 disposed to flag and falter, because we imagine we 
 are left alone to do battle for the faith, let us think 
 of them. Think of Enoch, the seventh from Adam, 
 speaking of judgment to come. Think of Noah, 
 building his Ark. Think of Lot, a preacher of 
 righteousness to the cities of the plain. Think of 
 Abraham, leaving his home for a strange land, and 
 becoming the friend of God, and father of the faith- 
 fal. Think of Joseph, alone in Egypt. Think of 
 Moses, standing before Pharaoh. Think of Joshua 
 and Caleb, witnessing to God when the people took 
 up stones to stone them. Think of Elijah, alone on 
 Mount Carmel. Think of Micaiah, the son of Iralah, 
 alone among the false prophets of Ahab. Think of 
 the three Children in the furnace at Babylon, alone, 
 and yet not alone, for one like the Son of God was 
 with them. Think of the aged prophet Daniel, at 
 his prayers, and in the lions' den. Think of the 
 courage of the aged Priests, Mattathias on his death- 
 bed, and Eleazar on the rack, in the time of An- 
 tiochus Epiphanes. Think of the valour of Judas
 
 The Future of our Universities. 29 
 
 Maccabseus and his brethren in those evil days ; and 
 of the heroic mother and her seven sons, rejoicing 
 to be martyrs of the faith in the hope of a glorious 
 resurrection. Think of John the Baptist, before 
 Herod Antipas. Think of St. Stephen, before the 
 Council at Jerusalem, and looking up to heaven in 
 his martyrdom, and transfigured with heavenly 
 glory. Think of St. Paid, singing psalms and 
 hymns at midnight in the prison at Philippi, with 
 his feet in the stocks ; and think of him before 
 Felix, Festus, Agrippa, and Nero. Think of St. 
 Peter on the cross at Rome ; and of St. John an 
 exile at Patmos, seeing Christ revealed in glory. 
 Think of St. Ignatius, his scholar, among the lions 
 at Rome ; and of St. Polycarp, amid the flames at 
 Smyrna, witnesses to Christ. Think of the faithful 
 women, martyrs at Lyons and Vienne, " out of 
 weakness made strong." Think of St. Athanasius, 
 remaining firm for forty- seven years, like a rock of 
 adamant, a faithful witness to the Godhead of Christ. 
 Think of St. Basil, resisting the Arian Emperor 
 Valens in his church at Csesarea. Think of St. 
 Ambrose, reproving and repelling the Emperor 
 Theodosius at Milan after the massacre at Thessa- 
 lonica, and defending the Churches of Milan against 
 the Arian Empress Justina. Think of St. Chry- 
 sostom at Constantinople, content to be banished for 
 the truth. Think of Cranmer, Ridley, and Latimer, 
 in the flames at Oxford. Think of Archbishop 
 Whitgift, reproving Queen Elizabeth for sacrilege. 
 Think of the 2000 confessors who resigned their bene- 
 fices and fellowships in the Civil Wars, rather than
 
 30 The FiUitre of our Universities, 
 
 be untrue to God and disloyal to their King. Think 
 of Strafford and Laud and Charles I., martyrs on 
 the scaffold. Think of our own Mackenzie in Africa ; 
 and of Bishop Patteson in the Melanesian canoe, 
 lying with the palm branch on his breast, gained 
 by a martyr's death, and a pledge of future glory. 
 Above all, think of Him Who is the true and faithful 
 Witness, from Whom all their graces and hopes of 
 glory flowed. Think of Christ before Caiaphas, and 
 before Pilate ; think of Him on Calvary, " Who for 
 the joy that was set before Him, endured the cross, 
 despising the shame, and is set down on the right 
 hand of the throne of glory." 
 
 Suffer me now to make an appeal to you, my 
 younger brethren, by way of practical exhortation. 
 
 No greater calamity could happen to England 
 than that the ancient Universities should cease to be 
 Schools of the Prophets. It would fare ill with the 
 spiritual health of the nation, and would be dis- 
 astrous to Christianity at home and abroad, if the 
 study of Theology were to languish in our Colleges, 
 and were to be divorced from that of philolog}'- and 
 of pure and applied mathematics, and from scientific 
 and literary pursuits. Yet, bear with me for ex- 
 pressing a fear that this may now be the case ; and 
 that a large proportion of the future Clergy of Eng- 
 land may be trained elsewhere than in our two great 
 ancient Universities. Even now there are more 
 than twelve Theological Colleges in different places 
 in England and Wales ; and the statistics of our 
 recent Ordinations show that relatively the number 
 of Candidates for Holy Orders from our ancient
 
 The Fut7ire of ottr Universities. 31 
 
 Universities is declining, and is now not mucli more 
 than 50 per cent, of the whole. 
 
 Do not imagine that I would disparage the work 
 of these Theological Colleges. No; that work is a 
 great work : it is of inestimable value to the Church 
 and Nation. But it would be much to be regretted 
 that Theology, as a science, should depend upon 
 those Colleges for its cultivation, and that the 
 spiritual work of the Church, as the Teacher of the 
 Nation, should be consigned to students nurtured in 
 them ; or that those Theological Colleges should in 
 that respect be allowed to supplant our ancient 
 Universities, instead of being supplementary to 
 them. 
 
 Suffer me, then, to plead with you the cause of 
 Theology — the Queen of Sciences, as our own great 
 philosopher, Francis Bacon, called it, the " Sabbath 
 and haven of all human contemplations." Suffer 
 me to plead with you the cause of one of the most 
 honourable professions of all, that of a Priest in the 
 Church of God, as it was portrayed by Francis 
 Bacon's dear friend and fellow-collegian — less illus- 
 trious in his own sight for his noble birth from the 
 house of Pembroke, than for his being allowed to 
 serve as a minister at God's altar — one of the 
 sweetest and saintliest of Scholars and Poets, George 
 Herbert. The office of a clergyman in the Church 
 of England offers now few worldly advantages; but 
 there never was a time when it had such attractions 
 for truly heroic and chivalrous spirits. Look at 
 the Missionary Fields, in India, China, and Africa, 
 whitening to the harvest. Harvest- fields they are,
 
 32 The Ftitnre of our Universities. 
 
 and battle-fields also ; and they have already had 
 power to stimulate the energies of soldiers of the 
 Cross at Cambridge and in the sister University. 
 And may I point to Mission Fields nearer home ? 
 England is rapidly becoming a great Town. Our 
 rural populations are dwindling away, and are gra- 
 vitating towards our Cities. The Church is weak in 
 those Towns. Secularism and Unbelief are strong 
 there. Their only hope of being won to Christ is 
 by bands of able, holy, devout, learned, and eloquent 
 Evangelists, such as our Universities alone are 
 able to send forth. Are there not some hearts 
 here that may be stirred, some spirits that may be 
 fired with holy zeal, to join together in this grand 
 Crusade? 
 
 Kaise up, we pray Thee, Lord, Thy power, and 
 come among us, and with great might succour us. 
 Pour out Thy Spirit upon us, and send forth from 
 this place men full of faith, mighty in the Scriptures, 
 able ministers of the JSTew Testament, workmen that 
 need not be ashamed, rightly dividing the word of 
 truth ; prepared and willing to endure afflictions, to 
 do the work of Evangelists, and to make full proof 
 of their ministry. 
 
 Yet again. We want, indeed, missions to the 
 masses, missions to the multitude of poor, vicious, 
 and unhappy in our great towns. 
 
 But do we not also need missions to the rich 
 and noble ? Do we not need missions to those who 
 have been called " the miserable great " ?* They are 
 
 * By Burke, on the French Revolution, vol. v. p. 192, ed. London, 
 1826.
 
 The Future of otu^ Universities. 33 
 
 specially entitled to compassion. From their position 
 they are often betrayed by flattery into pride, the 
 mother of ignorance and vice ; and they are in peril 
 from daily temptations, and are rendered less sen- 
 sitive to spiritual and heavenly things by yielding 
 to those temptations, and by the languor and 
 lassitude and exhaustion of body and mind produced 
 by fruition waiting on the caprice of every random 
 wish, and not purchased by toil. 
 
 England needs bold and courageous preachers to 
 the rich and noble. She needs preachers such as 
 St. John the Baptist, St. Paul, St. Basil, St. Ambrose, 
 and St. Chrysostom. "What would they have said 
 to the luxurious voluptuousness, the revelry and 
 riot, the reckless gambling, the profuse extrava- 
 gance of what is familiarly called a " London season," 
 at a time when our religious Societies are languish- 
 ing for lack of funds, and when our great Towns are 
 almost lapsing into heathenism ? What would they 
 have said to those who move conspicuously in London 
 society, and there set up and worship idols of their 
 own making — idols tainted by sins of impurity 
 which Grod abhors — and who, perhaps, go forth and 
 hold public meetings and give lectures to the poor 
 on the duties of temperance, soberness, and chastity. 
 What would they have said to the evil influences 
 flowing downwards from the higher ranks to the 
 lower and middle classes of society, and contami- 
 nating them by bad examples, and by the scandals of 
 vice in high places ; engendering bitter scoru in the 
 minds of the multitude for those above them, and 
 a passionate exasperation against social distinctions
 
 34 1^^^^ Future of our Universities. 
 
 of rank and privilege and property, and a vindictive 
 eagerness to destroy them ? What would they have 
 said to some, who ought to be examples of piety and 
 virtue to others, and yet ashamed of acknowledging 
 that it is God who maketh men to be of one mind in 
 a house (Ps. Ixviii. 6), by worshipping Him in family 
 prayer; ashamed of owning Him as Creator and 
 Giver of ah good things by invoking Him at their 
 meals, and praying Him to sanctify and bless His 
 creatures to their use (1 Tim. iv. 5) ; but not ashamed 
 of what is shameful, — not ashamed of desecrating the 
 sanctity of Marriage, and not ashamed of marriages 
 consequent on Divorce produced by conjugal un- 
 faithfulness; ashamed of what is noble and honour- 
 able and glorious, and forgetful of His warning Who 
 said, " Whosoever is ashamed of Me and of My 
 words, in this adulterous and sinful generation, of 
 him also shall the Son of man be ashamed when He 
 cometh in the glory of His Father and of the holy 
 angels " (Mark viii. 38). 
 
 Who can cope with such evils as these ? You, 
 my younger brethren — you, by your position in 
 society. Some of you, it may be, are of noble 
 blood, most of you of gentle birth ; you can do this 
 by your virtuous example, your moral courage and 
 boldness, your faithful, brave, and loj^al confession 
 df Christ before men. You, by God's help, may 
 stay the plague, and heal the diseases of English 
 Society. 
 
 Brethren, a great religious movement — that of 
 the Salvation Army — is now stirring the hearts of 
 the people. It has a message to ourselves. It
 
 The Future of our Universities. 35 
 
 points to our own sliortcomings. We call ourselves 
 a Catholic and Apostolic Church. We speak of the 
 divine institution of Episcopacy, and of the other 
 two orders of the Christian Ministry, and of the 
 spiritual blessings dispensed by their means. We 
 preach, and preach rightly, on the necessity of Holy 
 Baptism, and of the gift of the Holy Ghost in Con- 
 firmation, and of the privileges of coming to Holy 
 Communion, and of the claims of the Church of 
 England, as dispensing the Word and Sacrament to 
 the Nation. 
 
 But what is our present condition ? Test it by 
 the statistics of Confirmation, to which, accord- 
 ing to our laws, every baptized person ought to 
 be brought when at years of discretion, and which 
 is the prescribed entrance to Holy Communion. 
 
 The present population of England and Wales 
 amounts to twenty-six millions ; but of these twenty- 
 six millions not nearly one per cent, per annum is 
 brought to Confirmation.* 
 
 This being the case, we need not be surprised 
 that the Salvation Army should have appeared 
 among us, and have produced a marvellous im- 
 pression on our people. 
 
 What, then, is to be done ? Are we to surrender 
 our principles ? Are we to accept a form of Chris- 
 tianity which preaches Christianity without a Church j 
 without Creeds, without a Ministry, without Sacra- 
 ments, without a definite sense of the Bible ? in 
 a word, without the appointed means of grace 
 
 * The number confirmed last year in all our thirty-one Dioceses in 
 England and Wales was only 176,464.
 
 36 The Future of otir Universities. 
 
 whicli were instituted by Christ, and by which the 
 Holy Spirit has vouchsafed to work for eighteen 
 hundred years ? 
 
 This we cannot do. But we have no right to be 
 angry — except with ourselves ; rather we ought to 
 thank God that the Salvation Army is now awaken- 
 ing us, as by a startling alarum, from our present 
 spiritual slumber, to a sense of our duty, and is 
 stimulating us to emulate its zeal and enthusiasm ; 
 and to pray God to fill our hearts with ardent 
 love for those vast myriads, whose nature the Son 
 of God has taken, for whom He shed His blood on 
 the Cross ; and to beseech God the Holy Ghost to 
 come down with great power and might upon us 
 and them, and to bless them, and to quicken our 
 faith in Christ's promises to the Church, to be with 
 her for ever, so that she may be, as He intends 
 she should, His own Salvation Army to the world, 
 fighting under the Banner of the Cross, with the 
 shield of faith and the sword of the Spirit, which is 
 the Word of God, against sin, the world, and the devil. 
 
 We need an increase of the English Episcopate 
 for the due ministering of Confirmation. But on 
 this point I must not dwell. I speak now to you. 
 
 Who among you, my younger brethren, will 
 enlist in that Salvation Army ? Many a battle-field 
 calls now for j^our courage ; many a campaign, for 
 victory under the great Captain of Salvation, is 
 now opening before you. Let me be allowed to 
 cite one among many. In the Diocese of Lincoln 
 there is the town of Nottingham; its population 
 has rapidly risen to 188,000. I do not hesitate to
 
 The FiUtwe of our Universities. 37 
 
 say that it demands your missionary zeal and 
 energies as much even as Delhi or Calcutta. It 
 needs a company of preachers, burning with love 
 for Christ and for the souls redeemed by Him, and 
 with zeal for the glory of God. Who will join 
 together in such a conscription as this ? Who will 
 go forth in such a glorious crusade to save souls ? 
 
 Once more. The fall of the Roman Empire, as 
 St. Paul had foretold (2 Thess. ii. 2, 4), made the way 
 for the rise and aggrandisement of the Papacy. And 
 suffer me to say that events which are passing in 
 Europe may lead to a similar result. Some persons 
 seem to regard the Papacy as a spent volcano ; but 
 surely this is a delusion. The very things by which 
 some nations have tried to stifle it — I mean irre- 
 ligious legislation — have tended to intensify its 
 energies. The dissolution of ancient dynasties, the 
 disruption of political and ecclesiastical institutions, 
 and the consequent spread of lawlessness and un- 
 belief and anti- Christian persecutions, and the bold 
 and defiant outbursts of profaneness and blasphemy, 
 are filling many minds with alarm, and are giving 
 a strong impulse to Roman Ultramontanisra as a 
 recoil and defence against them. 
 
 Few men, and fewer women, can live and die 
 without some form of religion ; and they are prone 
 to take refuge in that form which is most self-con- 
 fident and most alluring. And the bitter acrimony 
 and fierce controversies of religious sects have given 
 a great advantage to the specious claims of Roman 
 Unity. Rome is strong by sceptical negations, and 
 by our divisions, and will make a violent struggle
 
 o 
 
 8 The Future of our Universities. 
 
 before tlie end. Here is another peril. How is it 
 to be arrested ? 
 
 Limiting the question to our own country, we may 
 answer that our Universities are best qualified for 
 the task. "We cannot contend against such a well- 
 organized force as that of Rome, by illiterate zeal, by 
 blind enthusiasm, by ignorant fanaticism, or by the 
 coldness of philosophic speculations, or by a creed- 
 less and colourless Christianity, or by discordant 
 sects of yesterday. We need a learned Clergy. 
 We require an historical Christianity. We need a 
 Church, such as, thank God, the Church of Eng- 
 land is ; professing a faith grounded on Holy 
 Scripture, as interpreted by the Creeds of ancient 
 Christendom, and tracing her spiritual lineage, and 
 the ministerial commission by which she dispenses 
 the Word and Sacraments, backward in uninterrupted 
 succession through eighteen centuries to the throne 
 of Christ, her Head, seated in heavenly glory. And 
 in order that such a Church as this may be preserved 
 in Evangelical truth. Apostolic order, and Catholic 
 love, we need a Clergy qualified by sound learning, 
 calm and sober judgment, vigorous energy and well- 
 trained ability, and holiness of life, to defend her, 
 such as this University has never failed to supply, 
 and such, as is devoutly to be hoped, she ever may 
 send forth, according to the need, in increasing 
 abundance. 
 
 Finally, brethren, farewell. Let me entreat you 
 to obey the exhortation of the Apostle : " Looking 
 unto Jesus the Author and Finisher of our faith,
 
 The Future of our Universities. 39 
 
 Who for the joy that was set before Him endured 
 the Cross, despising the shame, and is set down at 
 the right hand of the throne of God." Look upward 
 to our ascended Lord. Pray to Him for grace ; 
 pray to Him in private on your knees at your bed- 
 sides, in your own chambers ; pray to Him in your 
 College chapels. And may He enable you to follow 
 His example here on eartb, so that you may be 
 with Him, and like Him, in everlasting glory, 
 through His merits and mediation, to Whom, with 
 the Father and the Holy Ghost, Three Persons and 
 One God, be all honour and praise, now and for 
 evermore. Amen.
 
 LONDON : 
 PKINTED BT GILBEKT AND lUVINOTON, LIMITED, 
 
 ST. joun's SQUAKB. 
 
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