vT, r. 2,2^ JFrtim ll|p Htbrarg of Prnffflaor l^njamtn l&vnkmvihQt WutMh i&tqntnti^^h bg l;tm to ti|p ICtbrarg of J^nnreton (Jliwln^tral S>tmmnt^ BX 5937 .T54 .W58 1888 '^1902^''''' """^^ Miller, 183oj The world and the kingdom BY THE SAME AUTHOR. COPY. ESSAYS FROM AN EDITOR'S DRAWER RELIGION, LITERATURE, AND LIFE. THIRD EDITION. 12M0. CLOTH BINDING. PRICE $L50 THOMAS WHITTAKER, PUBLISHER. NEW YORK JTlje Bisljop Paliliocft lectures (or \$8S The World and the Kingdom ^<:^irif HUGH MILLER THOMPSON BISHOP OF MISSISSIPPI NEW YORK THOMAS WHITTAKER 2 AND 3 BIBLE HOUSE iSSS Copyright, iSSS, By THOMAS WHITTAKER. RAMD AVEKY COMl'ANY, BOSTON, MADE THIS BOOK. THE BISHOP PADDOCK LECTURES. In the summer of the year 1880, George A. Jarvis of Brooklyn, N.Y., moved by his sense of the great good which might thereby accrue to the cause of Christ, and to the Church of which he was an ever-grateful member, gave to the General Theological Seminary of the Protestant Episcopal Church certain securities, exceeding in value eleven thousand dollars, for the founda- tion and maintenance of a Lectureship in said seminary. Out of love to a former pastor and enduring friend, the Right Rev. Benjamin Henry Paddock, D.D., Bishop of Massachusetts, he named the foundation " The Bishop Paddock Lecture- ship." The deed of trust declares that, — "The subjects of the lectures shall be such as appertain to the defence of the religion of Jesus Christ, as revealed 5 6 THE BISHOP PADDOCK LECTURES. in the Holy Bible, and illustrated in the Book of Common Prayer, against the varying errors of the day, whether materialistic, rationalistic, or professedly religious, and also to its defence and confirmation in respect of such central truths as the Trmity, the Atonement, Justification, and the Inspiration of the Word of God ; and of such central facts as the Churches Divine Order and Sacra- ments, her historical Reformation, and her rights and powers as a pure and national Church. And other sub- jects may be chosen if unanimously approved by the Board of Appointment as being both timely and also within the true intent of this Lectureship." Under the appointment of the board created by the trust, the Right Rev. Hugh Miller Thompson, D.D., LL.D., Bishop of Mississippi, delivered the Lectures for the year 1888, contained in this volume. PREFATORY NOTE. These Lectures are printed because the conditions upon which they were prepared and deUvered demand it, and also because the writer hopes they may be found suggestive, and stimulating (whether of agreeing or opposing thought is no matter), to those for whom the Lectures on this Foundation are primarily intended — students and the younger clergy. H. M. T. New York, Lent, i8S8. CONTENTS. I. The Law of Growth .... II. The Struggle for the Mastery III. The Step-Child of Time . . . IV. The Child in the Manger . . V. The Seed growing secretly II 37 67 93 123 LECTURE I. THE LAW OF GROWTH. Then said he. Unto what is the kingdom of God like ? and where- unto shall I resemble it ? It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; ajid the fowls of the air lodged in the branches of it. And again he said, Whereiinto shall I liken the kingdom of God? It is like leaven, which a woman took and hid in three jneasures of meal, till the whole was leavened. St. Luke xiii. 1S-21. THE WORLD AND THE KINGDOM. LECTURE I. THE LAW OF GROWTH. IF God is to give a revelation of Divine knowl- edge to man, it must be given, being what man is, under limitations. First, it must be given in human speech. There is, therefore, the Divine essence — the revelation; and the human clothing of the revelation — human words. The Divine essence is always the same. The human expression must necessarily vary. Also, the human expression may be inadequate, or even erroneous. The Old Testament revelation was given in Hebrew words, the New in Greek. The prophet or the evangelist used his own language, and his own style in that language, to express the eternal verities revealed in his spirit by the Holy Ghost. 14 THE LAW OF GROIVTTI. The doctrine of a verbal inspiration was never that of the Church CathoHc. It would involve us in this difficulty, — that, if words be an essential of the revelation, then the millions upon millions of Christian men have never read nor heard the revelation. The great translations — the Sep- tuagint, the Latin Vulgate, Luther's German Bible, and the noblest translation of them all, the English version of King James — are, on that theory, not the revelation of God ; and only here and there a rare scholar, in all the Christian centuries, has been able to read the written Word of God in the original Hebrew or Greek. We accept this condition, then. We have the revelation in earthen vessels. The Divine thoughts are clothed in the speech of men, for the uses of men. So only does God reach men, by speaking in their own poor finite speech, as a mother speaks child-talk to her nursling. And the human speech is always, perhaps, in- adequate, except to express the infinite love and tenderness. All human speech is inadequate. The loftiest words of prophet or psalmist sound like broken words. They stumble and stagger and groan, as it were, under the burdens of the infinite meaning they bear. Theological controversies have generally been THE LAW OF GROWTH. 1 5 about the words, the human covering of the Divine revelation. So have come the bitterness, the wrath, and the divisions. "The letter kill- eth, the spirit giveth life." Our Lord drew the distinction clearly between the Divine essential of the revelation, and the poor, small, human, finite words in which of necessity, to reach men, the revelation must be clothed. But not only, under the conditions, must a reve- lation be made in human speech, and be capable of being put into any form of human speech, existing at the time, or afterwards to exist ; but it must be made according to the way of human thinking at the time, and among the people, when it is given, and be capable of translation into the way of thinking and the way of looking at things among people in any age, and of any race, to the end of time. Else it fails of being understood. The English language contains, we believe, the revelation made in Holy Scripture, adequately, completely. So does the German, the French, the Spanish. Yet these languages did not exist when the Holy Scriptures were written. No man doubts but that any human speech, now existing or hereafter to arise, will be competent to express all things necessary to man's salvation. l6 THE LAW OF GROWTH. The language itself may even need conversion to Christianity, as St. Jerome converted the Latin, which by nature knew no Christ, no Saviour, and no repentance. But as Latin was converted, every tongue may be. All are capable of conversion, as the men who speak them are. So the way of thinking, of looking at things, of considering man and the world, the past and the future, the beginning and the end, the mean- ing and the purpose, — what we may call philos- ophy, — will be always capable of receiving and conveying and illustrating the truth of revelation. This way of thinking, or philosophy, varies as language does, among different people and in different ages. It may be as strange and for- eign in some cases as a dead or foreign speech : nevertheless, the Divine revelation will fit to what- ever truth there is in it, will submit to its meth- ods, walk upon its lines, and find itself in accord and sympathy with whatever is real, genuine, and human in it. At the time when our Lord was on the earth, there is no question that the way of looking at things, — the philosophy, so called, — among thinking and educated people, was a more or less modified Platonism. The srrcat Greek had influenced all serious- THE LAl^ OF GROWTH. 1 7 minded men. I have no fear in saying that the New Testament may be truthfully called in some respects Platonic. I have no timid concern to explain away the fact that St. Paul's anthropology — his way of looking at man and his nature as three and not two, as body, soul, and spirit — is distinctly Platonic, as a philosophy. I am not concerned, either, to explain away the still more startling fact, that St. John in his Gospel uses a Platonic word to express an awful Christian mys- tery ; and that the^oly Spirit through him names the Jewish Jehovah by the Greek and Platonic word Logos, and lifts it so to heights of which philosophy never dreamed. I say I am not afraid nor concerned ; because with the elder Greek fathers, and, as I believe, with St. John and St. Paul, I am fain to think that all wisdom comes from God, all deep, true, rever- ent, lofty thinking rises through the dark to the light eternal, and that from the seven lamps before His awful throne faint gleams fall upon all souls who are humbly trying to grope their way along those world's altar-stairs " That slope through darkness up to God." The truth in human thinking and the truth in God's revealina: must be the same truth. The 1 8 THE LAW OF GROWTH. eternal Teacher of St. Clement of Alexandria, who teaches Moses, teaches Socrates also, and is not only the Logos of St, John, but the Phos, — " the true Light that lighteth every man who comes into the world." One needs not only to remember that theologi- cal controversies have been, I might say largely, not about the essence — the Divine part — of the revelation, but about its finite human expression ; but also, when they have not been about the words, that they have centred around the philosophy, " the way of looking at things," that is. It is no exaggeration to say that half the con- troversies about the deepest mysteries of the faith have been really controversies between idealism and sensitism, realism and nominalism, Plato and Aristotle the masters. Yet both these find their place, and both have done theology high service. As a modern writer of somewhat shallow books has somewhat dramatically shown, the Christian Church after many centuries utilized a heathen philosopher's physical theory to explain the doc- trine of the eucharist, — Aristotle's theory of substance and accidents, that is, to explain and justify the new doctrine of transubstantiation in the twelfth century. THE LAW OF GROWTH. 1 9 Aristotle's physical theory has met the common fate of physical theories, and has fallen childish now ; but the metaphysics, " the way of looking at things," the philosophy as I call it, is independent of his physics ; and Platonism and Aristotelianism, realism and nominalism, have been at the base of all theological controversies since the fourth cen- tury, and lie at the base of all such now, that have any thinking or any philosophy at all. That is, both ways of thinking — any reasonable, reverent, serious way of considering mortal life at all — find the revelation capable of talking their language and going their way. Truthful, earnest, human thinking, that is, strikes an accordant note with the Divine thought in revelation. Man is made in the image of God ; and God's high thought, and man's poor small thought, if it be a true thought, are not at enmity, but in accord. Now, the way of thinking in our own time, in Europe and America, is in some respects a new way. It has arisen from the study and investigation of physical phenomena, which have never been so enthusiastically pursued as now. When we examine closely as to actual attain- ment in those studies, we find that, after all, our 20 THE LAW OF GROWTIL gains nave not been great. The human mind has driven up at every turn against the profound dark of the unknown. The advances we have made have not been in knowing the essence of things, but in increased skill and facility in handling and using powers of which we absolutely know nothing in themselves. We make the lightning, it is said, run our errands and light our streets ; but we are as pro- foundly ignorant of what electricity is, as ever. Our advances and advantages have been gained for us rather by the practical men who did not waste their time in studying the science of the subject, but who set to work at once utilizing their material, content to let its essence remain un- known. From the locomotive-engine, the telephone and the telegraph, to the reaping-machine, it is mar- vellously little we owe to the scientific people. The inventor of the steam-engine did not trouble himself about the correlation or conservation of energy, indeed, knew nothing about them under such names ; and the inventor of the electric telegraph was content in his ignorance to call electricity a fluid, use it as he could, and let the rest go. The leavening of our daily bread is a thing THE LAW OF GROWTH. 21 familiar in all kitchens, and has so been for several thousand years ; but our most learned chemists are disputing yet over at least three theories of the process. The unscientific baker happily does not trouble himself about the science of the subject, else we should have no rolls for our breakfast. Irii a confused and wild way of writing and talk- ing which has become too common, people have gotten the notion that we have mastered the secrets of nature, have discovered nearly all things unknown, and that our scientific men can explain every thing in nature. On closer examination we find that we have discovered amazingly little ; that the great mother veils her face, and wraps the sombre drapery about her stately form, and declines to be interviewed by no matter what scientific committee. A certain uneasiness, it must be confessed, existed a while since, under the fancy that our discoveries in science had become so great that religion and Almighty God might be found the superfluous myths of an ignorant past. And so arose a considerable literature concerned about the reconciling of religion and science, — a litera- ture, I venture to say, such as our children will look back upon with little reverence for the wis- dom of their fathers ; a literature where religion 22 THE LAW OF GROWTH. and science were both at their weakest, and men were trying to apologize to the temporary theo- ries of an hour, to the finder of a flint arrovv-hcad or a human skull, for their belief in Almighty God, and eternal righteousness, and the awful mystery of human life ; a literature only to be compared with its opposite, — that in which every experimentalist who had discovered a new microbe or a new chemical compound felt himself at once qualified to declare the throne of the universe vacant, and himself capable of explaining and accounting for all things seen and unseen. Such literatures, pitiful and sad in the insin- cerity and abject fear of the one, and in the con- ceit and impertinence of the other, were cast up like scum and froth upon the surface, in the first ferment of an ignorant age just entering upon somewhat larger knowledge, — the bubbles of its sophomoric vanity. They will be both curious studies in psychology to the men of the twentieth century ! But the tide is already on the turn. We find, after all our boasting, that the world still remains where it was, and that the old secrets of the eter- nal stars and the gray deeps remain secrets still ; and our more modest Science folds her hands before the sphinx, and confesses that she has THE LAW OF GROWTH. 23 never seen and is now quite sure she never can see any thing as it is, but only as it seems : her field is phenomena, not reality. She sees that the grass is green ; but why it is green, what makes it green, whether the green is in her eye or in the grass, what, in fact, green is, all the scientists in Europe and America are as ignorant about as their hide-clad ancestors in the time of Ccesar. But while the study of phenomena has never revealed to us any thing but phenomena, it has originated a philosophy, a metaphysics, a way of looking at things, which is peculiar to our time, and has its influence upon all thinking people. In plain English, that way is about this : That v/. things grozv ; that an oak-tree presupposes an acorn, a chick an Q.gg, an apple an apple-tree ; that an effect has a cause ; that things come regularly and in order ; that beginnings of great things are very small things ; that there are germs for all results ; in fact, that " great oaks from little acorns grow," according to the old child rhyme ; that all to-days are the children of yesterdays ; that you can depend upon things, therefore ; that law is uniform ; that, as the wise man said long ago, " There is nothing new under the sun ;" that times go by turns, and the world is a world of sowings and of harvests. 24 THE LAW OF GROWTH. Though the doctrine be announced in sounding phrase and learned majesty, and call itself devel- opment, evolution, or what not, that is really what it is in English, — not very wonderful, after all, nor very formidable, and certainly thoroughly in accord with revelation up to this point. The addition made to it, that all this order and rule, these germs and growths, came by chance, is not of course Christian ; but also it is not science. Our scientific people have found this theory an admirable working hypothesis, at all events. It is a safe theory to go upon in the study of phe- nomena. One phenomenon is always supposed to be caused by another. The germ of any thing is to be supposed, sought for, whether it be the germ of a world, or the germ in a case of cholera. And good results may come to men from finding the germ of cholera, and killing it, or finding the germ of a newer and better world, and caring for and fostering it. For we do not want cholera, and we do want a new and better world. Now, does revelation find itself at discord with this philosophy .-' Or can it express itself ^nd make itself understood, explain and illustrate itself, in the language of our modern way of thinking } Is it in accord with the spirit of our time, as it has been with that of other times in THE LAW OF GROWTH. 2$ which it has given light and leading to the souls of men ? It is certainly a very different way of thinking from that of the last century. We had a brass- ,^ ^ clock world then, wound up some thousands of years ago, and running by its original momentum ever since. The Maker occasionally interfered in the way of what were called special provi- dences, when the machine got some people into difficulties, so the religious folk honestly believed and prayed ; but really the scientific people had found out so much, as they thought, about what they were pleased to call the laws of nature, that after the machine was once started, there did not seem to science nor to religion either any neces- sity for a God, except to regulate the machine occasionally. The general idea, I think, was, that He had gone off, and was taking His ease, well pleased with His work which He had pronounced "good," and would not do much in any case, and generally ought not to be expected to do much, even for the elect, till the time came for Him to break the machine all to pieces and burn it up. And yet men could devoutly read and believe their Bibles, and find something in them to accord with even such a poor, shallow, mechanic theory as this ! We certainly owe it to our scientific 26 THE LAW OF GROWTH. people, that they have made such a theory of the world forever impossible among thinking peoj^le. Whether their own theory may not be sent to keep it company by the scientific people of the twentieth century, is of no special consequence to anybody. " Our little systems have their day, They have their day, and cease to be." The verities and realities remain the same. But we may safely say that if Christian men could find the formulas of such a theory fit for their use, and even helpful, as they surely were, to the steadfastness of their faith and the comfort of their hope, they now need fear neither the lan- guage nor the formulas of any philosophic theory whatsoever. Turning to the philosophy, if we may so call it, of our own time, and its relation to revelation, one is struck with two facts in the New Testament : first, the underlying doctrine of the uniformity of natural and spiritual processes ; and, second, that development is the law of the spiritual kingdom. The teaching of our Lord was by parable. "Without a parable spake he not unto them." Now, underlying every parable is the doctrine that the same law holds and the same power THE LAW OF GROWTH. 2/ works in the spiritual as in the material. Other- wise there could be no teaching by parable at all. "Consider the lilies, how they grow." What point in that, unless the Lord of the lily is the Lord also of the man, unless the law of lily growth and care be the law also of human growth and human care .<* "A sower went forth to sow." He is type of the Lord Himself. But there is no meaning in it unless all seed-growth be the same. The law by which the sparrow lives is the law also by which the archangel lives. The stars in their courses are ruled by the same hand that feeds the ravens. In every parable the Lord assumes the sameness of the Worker and the sameness of the law by which He works, in the natural and in the spiritual both. You may be perfectly familiar with this line of thought ; and yet I must emphasize it, because, in my reading at least, I have not found it in discussions upon the parables sufficiently dwelt upon. The whole possibility of the teaching by parable rests upon the assumption that the law is the same in the spiritual and the material world ; that out of the darkness sweeps one small seg- ment of a measureless circle, but that small segment, understood and measured, will give us 28 THE LAW OF GROIVTIT. the magnificent curve of law which encloses the earth and hell and heaven, and touches the throne of God. The Christian man calls it the will of God, the uniform energy of the unchangeable Lord, who is present, immanent, creative in all worlds, and the same in all, so that His working in the lowest explains His working in the highest, since " in Him is no variableness, neither shadow of turn- ing." The scientific man calls it the uniformity of law, or any name he pleases. The fact is the same under any name. But surely the revelation of " Him who changeth not," the Lord " who is the same yesterday, to-day, and forever," has no quarrel with a theory which declares that Science has at last discovered, in her poor way, what that revelation proclaimed forty centuries ago, and which, eighteen centuries since, the Lord Jesus Christ took as the foundation of that most touch- ing, tender, and wonderful of all teaching, — the teaching by parable, when He spake as never man spake, and baptized our poor, old, common- place world with the light that belonged to it too, the one light and the one law of the Father who is in earth and heaven and hell the same. But again, in the case of His own kingdom. THE LAW OF GROWTH. 29 which He has come to preach and establish, He makes the law of its growth always a development. It leads to much that it will be wholesome to ponder on : that this law should be plainly an- nounced, and lie upon the pages of the New Testament, and be publicly read and preached for eighteen centuries as the law of the eternal and spiritual kingdom ; and that after those cen- turies it should be at last discovered, as a sort of triumph of human reasoning, to be the law of the temporal and phenomenal, or what we call natural, kingdom also ! " The kingdom of heaven cometh not with ob- servation." "First the blade, then the ear, then the full corn in the ear." "The kingdom of heaven is like a grain of mustard-seed, which a man cast into his garden ; and it grew, and waxed a great tree, and the fowls of the air came and lodged in the branches." "The kingdom of God is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened." Here is plainly laid down the law of seeds and germs and cells, of silent growth and unnoticed working, of development from the little to the great, of life organizing itself out of the dark, of development from the germ. 30 THE LAW OF GROWTIL And this is declared to be the way and order of growth, not only of the kingdom of heaven in its outward organized appearance, but in its inner spiritual nature, growing in the heart of a man. "The kingdom of heaven is within you." But, indeed, need we be surprised } since, going to the very beginning, we find this : " I will put enmity between thee and the woman, be- tween thy seed and her seed. It shall bruise thy head." It was a small germ enough, — such a promise ; but out of it grew the Jewish Church, the Law of Moses and the Psalms of David, the prophecies of Isaiah, the Temple of Solomon, the Four Gospels, at last all sacraments and liturgies, all theologies, all churches, and all missions. A child lies in the feeding-trough of the khan at Bethlehem. There was another beginning and another germ, small enough, humble enough, in the manger. But the manger held a Roman Empire converted, the civilization of the rulers of the coming world, the art of Italy, the law and literature of Europe, the poems of Shak- speare, the discovery of America. The mustard - seed grows, the leaven works unseen. The whole history, like the whole teaching, is of germs of life and vital seed dcvcl- THE LAW OF GROWTH. 3 1 oping, as all things grow in nature, noiselessly, invisibly, by the will and power of God. The theology of the Catholic Church, I need scarcely remind you, has always been in accord with the Lord's teaching in this matter. The spiritual life, in her view, has always come from an implanted germ in the individual soul. Her position herein has been assailed, and some- times blindly and bitterly ; but she has never faltered in her allegiance to the Master's teach- ing. The germ sown in holy baptism she sowed in His name in faith and prayer, and looked to see develop after its kind, "first the blade, then the ear, then the full corn in the ear." She has not looked to convert the world by cyclones of religious fervor, though cyclones have their place, nor to bring in the kingdom with drum-roll and trumpet-blare. She has followed and believed in the power of patient culture, of slow growth, of watchful care, of hereditary faith, of household sanctities, of a mother's crooning cradle-hymn, of a father's prayers, of a faithful pastor's watch and guard, of catechizing and creed teaching, of a religion that forms character and grows into life by the fireside, in the school, in the Church, among baptized children. And in all this she has walked with human 32 THE LAW OF GROWTH. wisdom and science, as with divine. Other the- ories have been noisy, aggressive, condemnatory. But Wisdom is justified of all her children: and thoughtful people are fast seeing that here, too, the growth is by order and law ; that character comes from seed sown and developed in fitting seed-beds; and that the grandest growth, — the growth of a Christian man, — like the growth of a lichen, is a growth by a fixed order which we can understand and provide for. Consider, then, with me, what should be our attitude, as Christian men, toward the way of thinking of our time. We must live in our own time. We may mourn for the "ages of faith," as some have called them, but it is an unreasonable and weak regret. The past has gone into the darkness of its dead years, and taken with it its own difficulties and its own advantages. Our age is no less a day of God than any past, and it is clear that a man must do his work, and fail or triumph, for his own generation. Whether or no, we are dominated by what the Germans call the " Zeit-Gcist,'' — the spirit of our day. He is somewhat of a fantastic oddity who thinks to live outside it, or to wall it out ; and he is scarce a believer in a living God if he do not accept his own century for as good and blessed THE LAW OF GROWTH. 33 and divine a century as any in whicli God has reigned. Men of the day, we are in the tide of the thoughts of our day. It is where God has placed us. Let us humbly thank Him therefor, and do the work that is our own and no man's else. This attitude accepts gladly and thankfully all discoveries, all advance in knowledge, all honest, helpful, serious thinking which clears difficulties and brings light. Believing in God, it not only tolerates but welcomes any fact or truth of God's, working reverently, thankfully, and fearlessly. The truth or fact will find its place at last built into the temple of God, a carved stone for some column, or an ashlar for some buttress. Draw a broad distinction between the revelation, and our poor human inferences therefrom. Do not fear lest, when any theory of ours about reli- gion is made untenable, that therefore religion is henceforth impossible. There is no threatened destruction of our divine religion, no breach in its walls, no crumbling of its towers. Man is a religious animal. What- ever else he is or is not, he is that. However you may explain his becoming so, that is the fact, — just as scientific and unquestionable a fact as the Pacific Ocean, and the Isthmus of Panama. 34 THE LAW OF GROWTH. It Stands facing all theories, with unblenching eyes. And another fact stands equally a matter of science, and equally unassailable : that, whereso- ever He has been presented to that instinct in man, Jesus of Nazareth has been accepted as its satisfaction and completion, as the incarnate ful- filment of all human ideals, and the Mediator and Daysman between man and God. The Catholic faith is a religion of facts, not of speculations. For Christ is His own religion, Christ is Christianity. And that faith is corre- lated to other facts, to the world, and to man. Here lies the heart of the whole ; and a scientific religion can be built, if itr be worth while, upon this, — Jesus Christ Himself, however, the corner- stone. It is my purpose, in these lectures, to look at certain matters of religion and the Church of God in the lights of our own time ; to go with, in some important respects, and not against, the way of thinking about us. I think we shall find some things clearer by that method ; at all events, that we can use the language of our day reverently and fearlessly upon the sacred mysteries of our faith, and think upon the loftiest things in the way men think upon the lowest. But, O Light and Love THE LAW OF GROWTH. 35 divine ! without whom no sparrow falls, nor any- star burns out into the dark, how know we what is lofty and what is lowly, in ourselves, in Thy worlds, or in Thee ? One thing we know : that Thou changest not, that Thy Almighty love and care are over all Thy children, and all the work of Thy hands, and that Thy works reveal Thee and praise Thee, whether they be the morning stars that sing together when a world is born, or an insect that hums in the noonday beam. Along the winding shores of the blue yEgean went from echoing cliff to cliff the cry one day, " Great Pan is dead ! " And the Dryads heard it in the wood, and the Nymphs by the fountains uttered it, and fled from classic stream and hill and headland. A religion died. And later, once again, a cry more mournful moaned among the rocking pines and along the desolate fiords of the North, " Balder is dead. Balder the beautiful ! " And Odin and Thor and mother Freya faded into the gray mists of their dim Walhalla forever. A religion died. ^ Yes, religions have died. But they die before the face of the white Christ, who died to conquer, and rose again, and is alive for evermore, King of kings, and Lord of lords. LECTURE II. THE STRUGGLE FOR THE MASTERY. And God blessed them, and God said Jtnto them, Be fruitful and multiply, and replenish the earth, and subdue it. Gen. i. 2S. And I will put enmity between thee and the woman, and betiveen thy seed and her seed ; it shall bruise thy head, and thou shall bruise his heel. Gen. iii. 15. Attd unto Adam He said, . . . Cursed is the ground for thy sake ; in sorrow shalt thou eat of it all the days of thy life. Thorns also and thistles shall it bring forth to thee ; and thou shalt eat the herb of the f eld. In the siveat of thy face shalt thou eat bread, till thou return unto the ground ; for out of it wast thou taken : for dust thou art, and unto dust shalt thou return. Gen. iii. 17-19. LECTURE II. THE STRUGGLE FOR THE MASTERY. 1\ /TAN stood an exile at the gate of Eden. ^^-^ There had been a duty given, and now also there is a promise, " Replenish the earth, and subdue it," was the command. " The seed of the woman shall bruise the head of the ser- pent," is the promise, in the face of the admitted evil. Here is the revealed starting-point of human history. Admit the mystery and the dimness of the making and the fall ; here, at least, is a beginning which has a rational and scientific possibility. Man stands facing a wild world, — a world of briers and thorns, of hostile powers and manifes- tations, a world of frosts and fires, of tempests and hail, of earthquakes, lightnings, and volca- noes, of evil beasts and evil airs, of pestilent swamp and reeking morass, of floods and droughts, — and he is told to master it. It is the 39 40 THE STRUGGLE FOR THE MASTERY. charter by which he holds his place upon it, that he is subduing it. And face to face with evil in this guise, — the evil of apparently lawless power, unsubdued to rationality and sweet human use, — there comes to him the warning, " It shall bruise thy heel." "Thorns also and thistles shall it bring forth to thee." There will be sore toil and pain. The years shall be gloomed with darkness, and their days and nights thick with human cries and tears. Thy feet will be wounded on the flints, and thy hands torn with the thorns. Thou shalt be heavy burdened and sore smitten all thy years, and die, and make a passage with thy bleaching bones for thy children's children to march over. Sickness and sorrow and death shall be thine, and thou shalt fail and perish, and in thy day see no sign. But the end is sure. "Thou shalt bruise his head." The seed of the woman shall triumph. Evil, typified by the serpent, even in its outward manifestation of material unrest and unreason, shall be trampled down. The mother's son shall stand at last, bruised, wounded, bleeding, but vic- tor, with the conquering heel upon the serpent's crest, the world's master, and his own, because the son of the woman is also the Son of God. It is the reading of all the myths. We might THE STRUGGLE FOR THE MASTERY. 4 1 expect it so. If, as is most rational to believe, all myths are shadowy remembrances of a primal reality, — the common knowledge and faith of the race before it was scattered, — there is a satisfac- tory explanation. But even if myths be but the common expression of the common experience of humanity struggling with its environment, the sameness is accounted for. The giants of the frosts and the fires, with which our Norse forefathers believed the children of the East — the Aeser — wrestled in sore pain, and held subdued by force of hourly vigilance and straining strength, are only other names for the fiercer and more malignant Rakshasas of India, ao:ainst whom men and Indra strive without ceasing. But, myths apart, it is the fact of history, and now, at last, the proclamation of science. From the gray dawn of his birth, as far as we have history of him in any shape at all, man has been at spear's point with the world. He has held his own in it everywhere and always by the strong hand. Relax his struggle, sleep on his watch, and he sinks to the savage, half way to the brute. He tames the world, or the world imbrutes him. There has never been any other issue from the north pole to the south, with white 42 THE STRUGGLE FOR THE MASTERY. man or black man. Man, to be a man, must subdue his environment. It is the dream of a fantastic and sickly senti- mentality, that man lives well when he lives in peace with Nature. She has marshes to drain ; he must drain them, or die of malaria. She has forests to be felled, burned up, rooted away, or he stances. She has rivers to wall in, or his harvests and his house are swept away. She has seas to wall out, or he must blot brave Holland from ex- istence, and many a fair green land beside. She has tides and tempestuous seas and the shattering surge upon the harbor-bar to master, or he is cut off from his kind. She has mountain-sides into which he must rend and hammer his way, or he has no temples for his God and no palaces for his king. She has caverns to be searched with fire and iron, or he has no plough for his fields and no embers upon his hearth. He must delve and trench and carve, must tear and trample and bum, wall out and wall in, and be master above and below^, in water, in earth, and in air, or he can have no London and no New York. He builds a cathedral because he has subdued He gets his dinner because he has subdued, also. He builds a palace for his learning or his law, because in so far as he has mastered. He builds THE STRUGGLE FOR THE MASTERY. 43 a cottage in his little field on the same condition. The Capitol in Washington is a symbol of his triumph. The log cabin in a Western clearing attests also the presence of the world-subduer. Here is a creature, the weakest and tenderest of all things animal on the face of the earth, \^-ith neither teeth nor claws to rend, nor fur nor feather to cover him,, who can neither fight nor run nor hide, can neither plunge into the water nor soar into the air, whom the sun bums and the cold freezes ; and this creature accepts the situation, and fights the world in which he lives tooth and nail for breathing-room and his dinner to begin with, and then, flushed with his victor}-, declines to make peace on any terms save final abject surrender, heel on head, — tired, wounded, aching, bleeding, but heel on head, — so only will he stand when his highest consciousness wakens, — the savant just as fierce and tireless for new \*ictories in knowledge, and new grasps upon Nature's powers, as the hungr)- savage for the roots or prey that will supply his wigwam. And now science, as it is called, comes, and repeats in its language, as if it were a new discover)- of its own, the old statement of the law of human posi- tion in the world, declared in Genesis, shadowed dimly in ever}- myth, faint echo of the primal 44 THE STRUGGLE FOR THE MASTERY. experience and the primal command, and told on every page of human story where there are pages at all ! "Developing?" Yes, developing since the dawn ! Always developing, that is the story of the race. Developing from what? Upon that, all science is dumb. You may guess, and your guess may be right or wrong, but it is only a guess. The known fact is, that whenever man is found in history, on the book page, on the clay cylinder, on the hieroglyphic monolith, in the cave drift, he is always developing, and developing by fighting his surroundings. Developing to what ? Again science only guesses. Not a beast of prey, he is always in battle. His story in Genesis and his story in the Pyra- mids, his story in the Abbeville caves and his story on the Acropolis of Athens, is the story of a creature always fighting, always wounded, and yet always victorious. It is not a story of uniform victory. There are repulses and defeats all along the line now and then. Here and there even a whole wing gives way and falls to the rear, — a false development perishes, — but the march is straight on, of the whole army. Putting aside guesses, fantastic speculations and dreams of the scientific or other THE STRUGGLE FOR THE MASTERY. 45 imagination, the visible fact is, that, whenever we deal with facts, man is steadily advancing, steadily- conquering, steadily developing, and more and more subduing the world. And mark here, that this development does not come from any struggle for existence merely. In man's case it is a struggle for mastery, rather than a struggle to be. In other cases, the exist- ence secured, the creature is at peace with the environment. The fish does not fight the sea. The eagle accepts the air. The tiger is content with the jungle. Suppose their development, up to this point, due to struggle with the environ- ment for existence ; having reached it, there is no effort further. The strange, unique position of man with refer- ence to his environment is that he declines to accept it, declines to consider it final ; absolutely objects to sea and sky and land, to mountain, valley, or stream, until each has submitted to him and confesses him master. He refuses to com- promise with the lightning after he has made it harmless to his roof. He declines to rest content with Franklin's truce. He insists on collaring it with iron, and sending it round the world on his errands, labelled with his name. His position toward his environment has been 46 THE STRUGGLE FOR THE MASTERY. always that of conscious opposition. We say he becomes accustomed to the heat, or accustomed to the cold. In a real sense he does neither. The Siberian fossil elephant is wool-covered. The African elephant is hairless. That is, in each case the environment conquered the animal as far as such modification. But the Eskima is quite as unprotected from cold, as far as his person is concerned, as is the African. In each case the man masters the environment. He defends him- self from the cold, and defends himself from the heat, alike defying both. But he is modified .-' Yes, but how much } Take him in his highest development, and he will face the Arctic circle one year and equatorial Africa the next, and you will meet him, un- changed by either, the year after in a New-York drawing-room. He has beaten the cold, and beaten the heat, and remains unmodified by either, — a prosperous, civilized gentleman. Start at the Gulf, and follow up the great river to Lake Itasca. Grass and flower, plant and tree, bird and insect, reptile and quadruped, change as you go. You leave one form behind, and find another. The orange of New Orleans disappears for the pawpaw of Ohio; and the cane-brake of Louisiana is changed for the cranberry-swamp THE STRUGGLE FOR THE MASTERY. 47 of Wisconsin, for the wild-rice marsh of Minne- sota. The mocking-bird's song is left in the South, and the loon screams on the blue lakes of the North. But while all in sky and land and water has changed, one creature alone has not changed. The American man is the same in Louisiana and Minnesota, in Alabama and Dakota. He declines to change with the chan- ging degrees. He knows no North and no South. The whole land and the long river are his own : he has subdued both. It is not man's effort to come into harmony with his environment, but to make the environment come into harmon}^ with him. The farther he develops, the less is it the question whether he fits the environment, and the more it is the ques- tion whether the environment fits him. The ratio of his progress is the ratio of his indifference to his environment, because it expresses the measure of his power to make the environment what he will. The relation of man to the world in which he lives is that of master, then. It may be in abey- ance for years ; but develop his powers, and that is the result. He sees no force in nature that he does not undertake to understand and use. His instinct is unerrinjr. " I ought to understand that. 48 THE STRUGGLE FOR THE MASTERY. I ought to be able to turn it to account. I am not able to-day. Some day I shall be." Outside his power, things are lawless and irrational. They need to be captured, collared, and branded, and made to do the bidding of the master. Continent, island, ocean, all are the same. They need ex- ploring, mapping, investigating, mastering. The North-west Passage has not been found. But while men are men, the quest of years will never be abandoned. Men will not be frighted from it by the frozen shapes of the pilgrims who have fallen by the way, nor by the white death that watches from the ghostly ice-cliffs. The secret of the pole will be discovered, and the Arctic circle marked upon our charts some day with no omis- sions of pale crag or shadowy headland. There is a development, then, of man u^Don the earth. And it has an end. The development results in sovereignty. Nature, if you call her so, is developing her master. It is unique among de- velopments, but not irrational. The force called will — personal will — comes in among the blind forces, as a special force from the outside at last, and asserts itself, insisting upon its own pleasure and its own way. In the highest type of man there is that sort of imperiousness about it, which instinctively attacks every other force as hostile, THE STRUGGLE FOR THE MASTERY. 49 until it has brought it to subjection. In fact, it scarce admits the right of any other force to be, unless as amenable and obedient to itself. The revealed idea of the world is that it is an unfinished world. Pronounced " good," the world is not absolute, but relative, good for the purpose of its Maker. And to be good for that purpose, it must be a developing world, fitted for a developing master and occupant. It is nowhere represented as a satisfactory and perfected thing. Man is its Maker's foreman for completing it, and the first command is also a commission. Until it is brought under the control of a personal reason and will, it is somehow savage and lawless. With capacities of beneficence and good, these capaci- ties are not developed and made active to a rational creature, but by the control of a rational will, I am not disturbed in this view by the fact that man often misuses the world. It is of the very essence of his condition as a developing creature, that he should make mistakes, and even do great wrongs ; trials which result in nothing, efforts which do harm. He develops by his blunders as by his prudence, grows by his mistakes as by his wisdom. He can only learn the right way after trying a dozen wrong ways. 50 THE STRUGGLE FOR THE MASTERY. A complete and perfect world, all of whose powers were visible, all its laws plain, all its ways, all its resources palpable, would be a good world possibly for some imaginable intelligences, but not a good world for a creature gradually groping upward and onward toward higher conditions. A perfect world requires, and is only fit for, a perfect occupant. Science has arrived at last at the inspired con- ception of an imperfect world, — a world which is growing, developing, progressing ; the outcome of ages of toil and wrestle, and agony, and death, but yet only the germ of the world that is yet to be. But Science is necessarily dumb as to the purpose. She only knows what she sees. She cannot tell us the beginning of this, nor the end. Indeed, she is compelled in her unhelped thinking to say that it has no purpose, no beginning, and no ending. Yet such is the quality of the human intellect, that it will not be content. Its demand is for reasons and meanings, for causes and purposes. Truer than science, as sometimes presented, it demands that things shall be accounted for, that they shall be rational, that there shall be germs to develop, and an outcome to the development ; that every thing means something, is connected THE STRUGGLE FOR THE MASTERY. 5 I with a series of other things, is one link in a chain which is endless ; insists on things being reason- able, that is, and therefore reasons about them ; has an innate compulsion, driving it to ask, " Why are these things so ? " It would be just intellectual suicide to content one's self with labelling and tabulating //2^«orro7u of thee, turn not thou away. — St. Mat- THEw's Gospel, v. 39,40,41,42. LECTURE V. THE SEED GROWING SECRETLY. THREE chapters of the Gospel according to St. Matthew consist of what is called " The Sermon on the Mount." It is the first recorded teaching of our Lord at length, after His entrance upon His ministry. The circumstances are sufficiently striking. " Great multitudes," gathered by the fame of His miracles and His strange words, surrounded Him; and while these thronged the slope, He took his seat upon the mountain-side, and taught them. He had come to begin a new era, — to found the long-expected kingdom of God. His speech on this occasion, so carefully preserved, may be looked upon as a proclamation, as, in fact, the official declaration of the organic law of that kingdom as a living power upon the earth. The Sermon on the Mount has therefore, very naturally, held a unique place among the utter- 125 126 THE SEED GROWING SECRETLY. anccs of the Lord. It has been held to be the very heart of Christ's religion as a law of life. Men have gone so far as to say that all the rest counts for little, so this be left us ; that miracles and mysteries — even the Incar- nation, Crucifixion, Resurrection, and Ascen- sion — are of small consequence, so that men live by the Sermon on the Mount ; that so wise are its words, so divine are its principles, that they are self-evident moral truths which need only to be uttered to be accepted, and therefore need no support from any supernatural authority. Now, we who believe in the Son of God, and who therefore accept mystery and miracle as the law of His earthly appearing, yield to none in our lofty estimate of these words so new and won- derful, while so calmly uttered on the Judaean hillside. In truth, to us the words are so wonderful that we are compelled to take them as the words of God. They come from beyond. They are the rules of living in the eternal kingdom of God in heaven. They are as much as men can under- stand of the constitution of God's moral uni- verse, eternal as God Himself, some shadow of His divine nature ; absolute therefore, and neces- sary, whether we can understand or not. THE SEED GROWING SECRETLY. 12/ Behind the gentleness and divine reasonable- ness of the words, sleep thunders more awful than the thunders of Sinai. The law there was bare command, outwardly. Here on the Mount of the Beatitudes, the law is from within the veil. Tables of stone cannot contain it. It is a law living and aflame, for hearts and con- sciences, dividing joints and marrow, — the law that preserves the inmost heavens, the law that, outraged, burns and scorches in hell. So awful, as well as so beautiful, are the words to us, that we hold them to be the words of God. We can see no other adequate origin. They tran- scend all human experience. They are no out- growth of hereditary influence. They deliberately contradict, to all appearances, maxims upon which society stands, — even maxims held necessary for its own preservation. All theories of the origin ^of morals among men, builded in smallest degree upon the needs of society, upon the survival of the fittest indi- vidual or the fittest association of individuals ; all theories which have any thing to say of heredi- tary impressions growing by generations into consideration for others, as well as the theories founded on self-interest, or pleasure, or greatest good to the greatest number, — are swept away 128 rilE SEED GROWING SECRETLY. by these calm words, before which the world has stood dazed, and yet strangely moved and influ- enced, since they were uttered. For we can imagine a morality — an ethical code — growing out of human experience and the needs of men living in association. Whatever we may believe to be its root-origin or its sanc- tions, we can imagine it thus growing amid play of opposing forces, and the give-and-take of the universal struggle, into some definite system, better or worse. And the worst moral system that ever existed is this much better than the moral system spun out of their own theories by some of our philosophers : that it does not con- demn men for a breach of the law of the uni- verse, inasmuch as they care for the blind and the lame and the leprous, and thus make the unfittest survive, and, with no fear of the law of heredity before their eyes, build asylums for the orphans of the sickly and improvident, and even reformatories for the children of criminals ! The point is, that in the Sermon on the Mount the ethics are, at first view, destructive of all society, — destructive, indeed, of the individual himself, — contradictory of every principle on which it has been thought by philosophers to found a system of morals. THE SEED GROWING SECRETLY. 1 29 So with all its sweetness and beauty, and with all the acceptance it has received from believer and unbeliever, the Sermon on the Mount has stood a stumbling-block. One strange thing here also is this : that whereas there was instant pro- test made against other utterances of our Lord as hard sayings, which no man could receive, here there is none. Yet these other hard sayings have been explained and accepted, while no man has explained and no man accepted the Sermon on the Mount. Do not imagine I so far mistake myself as to think I can explain it. I desire only to say some things concerning it which have helped me to rec- oncile apparent difficulties, and so help others, — set them at least thinking concerning the matter, whether they agree with me or not, which is of the least possible importance in any case. For the fact is to be first noted, that the Ser- mon on the Mount has never yet been lived save by Him who uttered it. I dare make no omission. No apostle, no martyr, no doctor or father, no Christian man of any period or of any name, has ever utterly lived by the Sermon on the Mount. In fact, I may say the Sermon has never been proclaimed as a possible code of life at all, except by its Author. It seems, in large measure, to 130 THE SEED GROWING SECRETLY. have dropped out of the Christian consciousness from the first, if it ever found lodgement there at all. Those who have commented upon it or tried to explain it have explained it away. They do so yet. Hostile critics have declared, that, carried out, it would break up human society. Some fantastic efforts have been made, at times, to live by its declarations, and have failed utterly under whatever name. Practical people, living in the world, have, whether Christians or not, agreed to ignore the existence of a great deal of this won-r derful speech, or to consider it as, at least, not expected to be lived. Non-resistance to evil, turning the one cheek when the other is smitten ; when robbed of the coat, to surrender the cloak ; compelled to do a thankless service, to do the double ; to feel bless- edness when one is reviled and abused cause- lessly, and to love and bless the abuser and the reviler, — this is a part of the teaching ; and we are told by good Christian men and wise men that to act upon this teaching would turn every organized human society into anarchy, the Church included ; that the world would be uninhabitable by any but evil men ; the good would be extin- guished from its face, only the swinish and the ticrerish left. THE SEED GROWING SECRETLY. I3I Of course the Lord could not have contemplated a result like this, therefore His words must be capable of some other explanation than one that would involve this. There is evidently, it is vir- tually said, some mistake somewhere. Resistance, resentment against injury, swift vengeance upon the wrong-doer, either by the one injured or soci- ety acting for him, is essential to the being of an ordered life upon earth ; and our Lord could never have contradicted the plain facts of human life by laying down propositions destructive as these. But the difficulty is not so easily removed. In the cases where not the letter, but the spirit, is in the mind of the Teacher, He is very plain. There seems to be no allegory or parable here. The Sermon on the Mount contains plain statements concerning conduct, and they all stand upon the same footing. " Give to him that asketh thee, and from him that would borrow of thee turn thou not away," is no more mystical, is uttered in no other tone, than " Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery," or, " After this manner therefore pray ye." It is very dangerous to make distinctions in the words of the Lord. He makes none in this sermon Himself. All is uttered in the same 132 THE SEED GROWING SECRETLY. unruffled calm of Divine wisdom. No haste, no passion, here. Precept and prayer ahke stand together; and these things are taught, that "ye may be perfect, even as your Father which is in heaven is perfect." And at the close He con- firms all with that beautiful and awful parable of the wise man who heard these sayings, and did them, and so built, amid the floods and storms, his house upon a rock ; and of the foolish man who heard, and did not, and so built upon the sand, and in the hour of tempest and rising flood had the shelter of his life swept away. Let us frankly say, then, that no explanation which weakens or obscures the words can be a true or reverent explanation. It is possible surely to find a point of view where they shall retain their force, and yet be words possible and hopeful for man. Remember, then, that all the words of the Lord are seed-words. He Himself is the sower who went forth to sow. His words are living and life- producing germs. They are germs which need to grow, which are sown that they may grow. They demand an environment, and they demand time. Men's words are generally dead formulas. They have usually one short meaning, and the utter- ance has an end. Sometimes even to men, how- THE SEED GROWING SECRETLY. 1 33 ever, since they arc in the image of God, it comes to utter words of power, words that live and grow and after many years are vital and productive, words whose full meaning only time reveals. But the Lord's words are such in infinite meas- ure. They are not formulas, but the announce- ment of principles. They are not words only, but things. They have creative power. They are germs of spiritual forces. "They are spirit, and they are life." We err if we imagine that one age understands them or one meaning exhausts them. Eternal, vital, and creative, seeds of things, they are cast into the seed-bed of the world and time, to grow as the world grows, and develop as time develops, their full outcome and product only to be hoped and dimly guessed afar by men upon the earth. " He that hath ears to hear " can gather something, however, from the first, though the seed grow secretly, and the green blade hath not yet burst the brown mould. Many words in the Sermon on the Mount, let us frankly admit, seem to us impossible. The day of their power has not come. We can in a degree understand the situation from certain other words which when first uttered were as strange as these, but which to us now are words 134 ^^^^ SEED GROWING SECRETLY. of power, and in their truth self-evident to the Christian conscience. Shall we confine the idea of a development in the kingdom of God only to its outward grov/th ? Shall we say the mustard-seed and tree refer only to the visible organization ? Can we say that of the parable of the leaven ? Or shall we extend the idea to the development of doctrine, as a certain class of Roman theolo- gians do, and stop tJicre ? Is there not also a development in ethics ? Is not that rather the development referred to, the connection of the words considered, when our Lord speaks of "first the blade, then the ear, then the full corn in the ear " ? Is it not the development of spiritual insight and power in " the kingdom of God " which " is within you " ? " Blessed are the peacemakers." Consider where those words were spoken, and to whom. Cast out from the great Sower's hand, they fell, a seed of life from heaven, upon the prepared or unprepared hearts of men. And, looking at the men and the time, one would say, of all the seeds sown this is least likely to find due soil for growth. "Nay," said the Roman, "the word has no meaning. Blessed are the war-makers, rather." THE SEED GROWING SECRETLY. 1 35 His whole race-instinct, his hereditary impulse, and the universal sentiment of his people, revolted against the word. Blessed might he be, indeed, v\rho made peace as the result of war, if that peace were won even by the creation of a desert ; but the blessing came not from the peace, but from the war that preceded the victory. The most blessed man in all the world, the man who trod the heights of life and time in splendor, was the impcrator returned from victory, crowned in his triumphal car, with the spoils of conquered provinces behind him, and the captives at his chariot - wheels, drawn slowly through Rome's shouting millions, up the Sacred Way, to the Capitol, in the day of the great triumph. "Nay, blessed is the victor! Honor, thanks, triumph, to the successful war-makers and con- querors of men ! Woe to the vanquished ! Woe and sorrow to the weak and the failing ! Happy are the strong, and thrice happy he who leads the legions to war, and returns for the laurel crown and the Senate's and the people's thanks ! " Here was the Roman sentiment ; and the Lord's words were spoken in the Roman Empire, where, after all, that sentiment was predominant. But was it not Jewish sentiment as well t Among the Lord's own kin were the war-makers not 136 THE SEED GROWING SECRETLY. blessed, from Joshua the son of Nun, to Judas Maccabaeus ? No fiercer soldiers than the sons of Jacob ever fought, and no men more ready to follow and honor, and count thrice blessed, him who should make successful war on Rome, drive the legions from the sacred heritage, and set up the throne of the warrior David. And yet the seed fell and grew. Among Romans, as among Jews, it grew. The strange, heavenly - sounding word fell gently upon the wrathful voices ot a hateful and warring world, and the sound was not lost in all the fierce discordancy of human strife. The years pass on. The seed-word germinates. In the dark it grows strong. And now the chil- dren of a race more warlike than the Roman at its fiercest, the children of the men that con- quered Rome and drank the joy of battle as the wine of life, these children, no less warlike than their fathers, a brigade of whom could scatter like chaff the best army ever led by Caesar, these children say, " Yea, blessed are the peacemakers. They are the children of God." The greatest soldier of the century — " the great world- victor's victor" — said, "There is nothing so dreadful as a great victory, except a great defeat." THE SEED GROWING SECRETLY. 1 37 And the greatest soldier of our own land said, "I never wish again to see even a single regi- ment under arms for battle." So that seed -word sown upon the mountain- side fell into the world's forbidding furrows, and, covered by the rough clods of trampled battle- fields, germinated even so, and grew. And now all Christian men accept it as a truth self-evident, an unassailable principle of action, an eternal law of the kingdom of God. Here is another seed-word of the great Sower : " Ye know that the princes of the Gentiles exer- cise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you ; but whosoever will be great among you, let him be your minister, and whoso- ever will be chief among you, let him be your servant." It is hard for us now fully to understand the idea of kingship or sovereignty when these words were spoken. It was entirely irresponsible in its highest conception. The great Oriental despot- isms were governed as if existing for one man's pleasure, or one man's glory. Only in Israel, as far as we can see, had there been the sense that a king was responsible ; and it was a sense only kept alive by all the prophets and all the judg- 158 THE sEEjy croin.vc sf:cxE7zr, Debits of God. Oiherwi>e. kingsliip and authe idea of leadeishq> and " ' :? in tnuT^ red, as oi _ - _:e5 oi ali history, and 1 ve it sol There was no . Asia, «■ Africa, we A- It.-. _ la fall into soch a THE SEED GROWnVG SECRETLY. 1 39 world Who could receive it ? It must lie for centuries slowly germinating in a world red by wars, darkened by t\Tannies, groaning under cruelty, or dumb with despair, under the brutes that trampled its millions down. Who of all that heard that word could have received it as the law of man's government, because it is the eternal law of God's? Society, as men then understood it, would be broken up in the attempt to rule on such princi- ple. Even the apostles themselves had no under- standing of the principle. Taey, too, dreamed of thrones and dominions for their own aggrandize- ment in the very kingdom of heaven. High- seated, with feet upon the necks of prostrate men, — this was, up to this moment, their notion of the high places Christ promised. Not till He died that men might live, not till the cross be- came his throne, and the crown of thorns his diadem, and his own blood his coronation purple, did they understand the infinite sweep of that law so passionlessly uttered by the Master. And it has been a hard thing to learn. All things were against it. The existing state of things gave no welcome to the germ-thought, nor would any existing state of things for ages to come. The seed was buried out of si-:ht and I40 THE SEED GROWING SECRETLY. out of knowledge, among civilized and barbarian, Christian and heathen, equally. But divine germs do not die. In due time the tiny shoot breaks the stained and trampled sod. It grows in storms, roots itself in a rocking world. And to-day, after eighteen hundred years, all Christian men acknowledge that the Lord in that utterance laid down the fundamental organic law of human society. A-uthority exists not for the benefit of him who exercises it, but for the benefit of those upon whom it is exercised. The high place is no pri- vate possession. It exists that high service may be done. Its height is a vantage from which to work for those below. Only by the work done does any man hold title to the place. Excep- tional in power, genius, leadership, foresight, he is sternly held to strict accountability. Under penalties, he must not use these great gifts for his own glory or his own pleasure. They are trusts to be used in human service. And the man most wonderfully endowed, and sitting on the necks of kings, as our own century has given us instance, is hurled from his high place and swept from all his greatness by an indignant human sentiment when he uses the great gifts and the great place for his own service and not the service of men. THE SEED GROWING SECRETLY. I4I So has that little seed-word dropped in Palestine grown, that it is a self-evident statement of fun- damental truth. Our civilization stands upon it, all our constitutions, all the order of our settled government, all our political freedom. Whether in our own Republic or in the consti- tutional sovereignty of the mother-land, whether it be president, king, queen, or emperor, whatso- ever the form, the law lies below the same, — " Whosoever will be chief among you, let him be your servant." Our own chief magistrate puts the principle in political phrase, but the same principle neverthe- less, — "Public office is a public trust." And the greatest emperor of the age lies under the rain of his people's tears, his long life one un- broken witness to the principle that he and his were to wear the crown because no man in Ger- many toiled as the emperor toiled, and that day and night, from youth to ninety years, he was the servant of his people, and therefore their greatest. So we find some germs of the Master-Sower have grown. Shall we despair of others of which we see no movement yet, no stirrings in the dark furrows of the world } Shall we say, because they have not shown green above the clods yet, that they are 142 THE SEED GROWING SECRETLY. not living seeds at all, or that the Lord's action is misunderstood, and He did not sow them ? I prefer to believe we have here examples of the condition and of the law of growth. The time is not ripe. But the seed is not dead. "The word of the Lord endureth forever." "In the heavens " at least it liveth, and the heavenly germs sown on earth have that eternal life, and wait their resurrection. " I say unto you, that ye resist not evil." " Whosoever shall smite thee on thy right cheek, turn to him the other also." They are hard sayings, we confess. Who can hear them } But they are no harder sayings to us than other sayings, in whose divine light and gentle human truth we now delight ourselves, once were to our fathers. I think, even now, one can see some stirrings in the dead dust that covers them. The world grows a gentler rule. Revenge has taken up its dwelling among savages and half-savages. There is consideration for the meek, there is room in a selfish world for the poor in spirit, for the un- aggressive, the non-resisting, the weak. The cry of " Vac victis ! " is heard on no battle- field longer : nations take no vengeance. The conquered are lifted from among the trampling THE SEED GROWING SECRETLY. 1 43 horse-hoofs, and the red cross of relief is aUke sacred to contending hosts. It is yet a wild, half-savage world, full of cruelty and unreason and brutality. But the clouds are lifting. I believe no man need fail to see the promise of the coming day. More and more the kingdom of the Child grows mighty. More and more the power of love and gentleness reveals itself. More and more revenge and wrath and hatred are hiding in the pit whence they came ; and more and more pity, forgiveness, gen- tleness, and love are seen to be human, as we have so long preached them to be divine. I can believe the hour is coming when men will accept the Lord's law of forgiveness as a self-evi- dent spiritual statement, as they have accepted others I have named. It surely is the eternal law of the kingdom of God, the law on which, to the very letter, He Himself lived and died for our salvation. Being so, it shall some day surely be the visible and universally accepted law for men. They may be slow to act upon it, after its ac- knowledgment, as they have been slow upon others. Deeds will fall far short of professions, and many failures will obstruct. But that the day will come when the unprovoked wrong-doer will be looked upon somewhat as a madman or an 144 THE SEED GROWING SECRETLY. idiot is looked on now, I doubt not ; when men will stand shocked and amazed at the smiter upon the right cheek, as upon some strange monstrosity of human nature, who must be kept in safety, examined, pitied, cured, and made human if it be possible, I doubt not. The world has seen growths as strange as this ! P""or we Christians are still the prisoners of hope. God's kingdom rules the future. We wait with patience. The kingdom cometh not with observation. Our hope justifies our attitude. Christ's religion has not failed. After eighteen hundred years we are not shaken when men tell us "there has never yet been a Christian according to Christ's measure. No church, sect, or party has ever dared to lay down His plain law, and demand lives measured by it. And if He Himself should come and live, as He lived in Judxa, there is not a Christian community in which He would not be seized and restrained as an outcast or insane." I say we are not shaken, because we sec the Lord put His kingdom into the world subject to what we call natural laws, that is, subject to the way of His own order and working in the world. So He Himself declares. I have no right in rea- son or Scripture to expect it otherwise. The THE SEED GROWING SECRETLY. 1 45 growth IS slow. Its slowness was foretold. It awaits the procession of the years, the words and works and thoughts of men. But there is growth, development, and I can see them with my eyes. "First the blade." It is possibly only blade-time yet. Certainly it is not the time of the full corn. But the blade is full earnest of the bending ears of the harvest. And if God can wait, we can wait. Still from the lips of His Church will fall the words that find no ears that can hear. Still half our preach- ing is of things half understood, not believed, certainly not lived. Still the voice cries in the wilderness, and only its own echo comes back. But we have the sure promise of the Master, and can confirm our wavering faith by past expe- rience, that His Word shall endure forever, and that, some day, every utterance of the Eternal Word shall stand upon the earth and before the eyes of men confessed a living word of power, a law of the eternal kingdom of God in heaven and in earth alike. ^artsl) lectures ON THE By WM. a. SNIVELY, D.D. 260 Pages. Cloth Binding Price $1.25. From the Presiding Bishop. Dr. Snively's "Parish Lectures on the Prayer Book " seem to me admirably adapted for the purpose for which they were written. They are simple, clear and to the point. They are certainly an excellent help in that duty which is by canon laid upon "ministers of this Church, who have charge of parishes or cures," that they be " diligent in informing the youth and others in the Doctrine, Constitution, History and Liturgy of the Church."' Very truly yours, J. WILLIAMS. From " The Churchman.^' As these lectures are for parish use, they do not enter upon doubtful or disputed topics. They are eminently conservative, but they are well guarded from the danger which might easily follow of being common- place. There is a clearness and directness of style which makes their pres- entation of even the most obvious truths regarding the Prayer Book in- teresting and felicitous. This volume seems to us to be admirably adapted for the use of those who are desirous to know more about the Church services than mere acquaintanceship with their customary order can give. There are many more people than one commonly supposes, who would gladly know more about the Prayer Book than they do, and yet are diffident about asking. We find that Dr. Snively's book fills this important place, and we are glad to call our readers' attention to it. From ^^The Brooklyn Daily Eagle." "Parish Lectures on the Prayer Book" is one of the most sumptuous looking religious publications of the season. It is from the " DeVinne Press." THOMAS WHITTAKERJ 2 and 3 BMe House, Publisher, [ New York. Stbtng Voices OF 2,tbmg 0ltn. Practical Sermons by Bishops and other Clergy of the Church, intended for Family and Lay reading. 256 Pages, i2mo. Cloth Binding. Price $1.25. They are what most of us desire such productions to be — plain, prac- tical and brief. — Mail and Express. We observe no extravagance or straining for effect, yet in every case the tone is devout and practical, and the volume is adapted to do great good. — N. V. Observer, There is no need of an extended criticism of this volume, the title and table of contents speak for themselves. We are sure that no com- mendation of ours is needed to increase the sale of this timely and valua- ble collection of sermons. — The Churchman. The preface from the graceful pen of Dr. Cushman excites the desire to read the sermons, and the desire grows by what it feeds upon. Here are sermons by men whom we know and admire, who are eminent in the teaching office. It was a happy thought of Mr. Whittaker to publish this volume, and we cordially join the hope expressed in the preface that it will meet with such a welcome as to justify not only a second, but an an- nual volume of like character. — Living Church, The whole spirit and purpose of the discourses is the inculcation of such practical truths as are of every-day need in this busy, vexing, per- verse, distracting world, to uplift, to cheer, to strengthen and to inspire. The love of Christ (subjective and objective) is the key-note of the vol- ume, and from this come strains that tell us of content, purity, work, hab- its, friends, temptations, worldliness, decision, and paradise. — The Critic. THOMAS WHITTAKER, Publisher, 2 and 3 Bible House, New York. (OVER.) 3 Prebendary Row 07i Eternal Punishment. p UTURE R ETRIBUTION, Viewed in the Light of Reason and Revelation. By THE REV. C. A. ROW, M.A. Octavo, Cloth binding. Price, $2.50. "A very valuable book which will bring out in a very strong light to all careful readers, the remarkable discrepancy between the reticence of Scripture, and the confidence with which ecclesiasti- cal literature has treated the subject, . . . We feel very thank- ful to Mr. Row for stating the question plainly, and making its direct bearing on our faith in the justice of God, as clear as he does." — Spectator. " Every reasonable Christian would be a gainer by reading this book." — Daily Telegraph. " Mr. Row's style and manner is just what it ought to be — plain, calm, and dignified, like the great Church of which he is a Canon. Such books as this meet a grave want of the day in a manner calculated to deepen alike its reverence and its rectitude." — Pall Mall Gazette. " This is certainly one of the most important contributions ever made to the study of Christian Eschatology. ... It has a fulness of systematic treatment which belongs to no previous treatise on the subject." — Church Bells. "An earnest, skilful, and interesting book." — The Critic. THOMAS WHITTAKER, 2 and 3 Bible House, - <• New York, 4 The Late Bishop of Ely's Sermons. Sermons on Subjects from the Old Testament. Sermons on Subjects from the New Testament. By JAMES RUSSELL WOODFORD, D.D., Sometime Lord Bishop of Ely. EDITED BY HERBERT MORTIMER LUCKOCK, D. D., Author of " After Death," Etc. 2 Volumes, i2mo, Cloth. Price, $2.50. " It is the reality of faith which gives to the words of the preacher their living effect, and this reality was one of the ingredients in James Russell Woodford's oratorical power. His renown, as a preacher, was not the result of place or position. * * * Another qualification which is conspicuous in these Sermons is the unpolemical character of his mind. His mode of meeting eiror was by confronting it by positive and d'jgmatic teaching of tlie truth. He rather left the truth to speak for itself instead of wrangling with an oppo- nent. And a third quality, which is essential in a preacher, is that of sympathy. This was a marked feature of the character of Dr. Woodford, and may be traced in both these volumes. It was a sympathy which arose from self-forgetfulness and was not merely the cx[ire>sioa of an emotional nature." * * * These volumes form a solid coiuribuliou to the homiletic literature of our Church. — The Literary Churchman. THOMAS WHITTAKER, 2 and 3 Bible House, - - New York. TWO WORKS FOR BIBLE READERS. A Handbook of Biblical Difficulties ; or, Reasonable Solu- tions of Perplexing Things in Sacred Scripture. Edited by Rev. Robert Tuck, B.A. With ample indexes. 568 pages. 8vo, cloth, $2.50. " This book, we think, will prove very helpful to many minds. Ours is a sceptical age. Never before has the Bible had to meet so many and such fierce assaults. It has been attacked by the critic, the scientist, the historian, and the moralist. Its difificulties have been exaggerated and its meanings misrepresented. Objec- tions are brought against it everywhere, among the working as well as among cultured scholars. And what we need is a fair reasonable reply to these objections ; a satisfactory explanation of the difficulties which every thoughtful mind encounters in reading the Bible. This is furnished us, to a large extent, in the book be- fore us. It is the work of a calm, judicious scholar, who seems to know just what is required by perplexed minds at the present time. It is characterised throughout by good sense, avoiding on the one hand the manufacturer of difficulties, and not shrinking, on the other, from such as are real." — The Church Press. Echoes of Bible History. By W. Pakenham Walsh, D.D., Bishop of Ossory. With fifty illustrations. i2mo, cloth, S1.50. " It is a valuable work, and we do not know where so much knowledge can be obtained concerning recent discoveries, in so small a compass." — Churchman. "Very little that has occurred in the annals of Bibliml Archaeology during the last half century is here omitted." — Tlie Critic. THOMAS WHITTAKER, 2 and 3 Bible House, - - New York. Sermons Preached to Harrow Boys In the Years 1885 and 1886. By REV. J. E. C. WELLDON, M.A., Head Master of Harrow School. 12a3Q.o, Clo-b3=L. IParxce, S1-50. "This is a very interesting and admirable series of Sermons. Mr. Welldon seems thoroughly to understand a boy audience. He puts his mind fairly to theirs, shows them his own familiarity and sympathy with school life, uses the illustrations and relates the anecdotes that will tell best with them. As a rule the sermons that will tell with the boys are alsovery useful for children of larger growth. It used to be said of Macaulay that he wrote like a schoolboy, and both schoolboys and men are voracious readers of his volumes. It would as well that the fathers of the Harrow boys should read these sermons as well as the boys themselves. The list of the subjects is singularly attractive, for in- deed Mr. Welldon seems extremely well en rapport with the subjects of discus- sion that are at present uppermost, and indeed will always be uppermost, less or more, to thoughtful minds." — The Literary World, London. The Bird's Nest and Other Sermons For Children of all Ages. By THE REV. SAMUEL COX, D.D. Late Editor of "The Expositor." ISom-O, clo-bli- Far±c©, ^1.50. "An excellance should be noted as pervading the volume : The absence of false sentimentality and the presentation of motives that tend to foster a sturdy, thoughtful, earnest Christian life in the boys and girls. Children need such motives, and, in fact, they prefer to listen to discourses which make such appeals. They are far less easily deceived by clap-traps and tawdry sentiment than many older people. For this reason the expository method set-ms especially flitted to interest as well as instruct them. T/ie volume 7vill SHgs;est io many pastors the correct vie-w of preaching to children "^T he Sunday School Times. THOMAS WHITTAKER, 2 and 3 Bible House, - - New York. 7 THE GROWTH OF CHURCH INSTITUTIONS. By THE REV. EDWIN HATCH, D,D,, Author of Bampton Lectures on the "Organization of the Early Christian Churches." i2mo, cloth, $1.50. " Dr. Hatch places himself upon the ground of an original investigator. He borrows little from previous explorers ; he treads in the steps of no other student ; he collects facts with un- tiring assiduity, and draws his conclusions with bold and serene independence." — The New York Independent. "We are struck, as we read, by the dispassionateness of the present writer, his aim to be not controversial but simply historical being evident on every page." — The Living Church. " It will be read of necessity by every bright divinity student and certainly by every thinking clergyman in the United States within the year, and will do more to put our eccles- iastical matters upon a secure and sensible footing than any other work of its kind, always excepting its precursor in the Bampton Lectures of the same author, that has appeared in English during the present century." — The Boston Herald. Dr. Cheyne's New Work. JOB AND SOLOMON, Or the Wisdom of the Old Testament. By THE REV. T. K. CHEYNE, M.A , D.D., Oral Professor of Interpretation at Oxford. Author of " A Commentary on the Prophecies of Isaiah," etc. 8vo, cloth, $2.25. "Professor Cheyne is one of the leaders in that English school of Biblical Criticism which unites with the thoroughness and fearlessness of the Germans, candor, good judgment, and reverential spirit peculiarly its own. In the present volumes he treats from the critical stand- point the books of Job, Proverbs, Ecclesiastes and Ecclesiasticus ; and the preface holds out a hope, which we trust may be realized, that in a future volume Psalms. Lamentations, and the ' Song of Songs ' may be similarly discussed. Such books are a boon to educated Christians, putting within their reach, in not too abtruse or bulky form, the results of modern scholarship and inquiry. If they combat on the one hand, many received traditional notions, they give, on the other hand, much more than they take away, imparting fresh interest and value to many passages which are in general reverentially ' skipped' as mysteriously obscure, or used as arse- nals of texts, to be taken out singly and fearfully misapplied in the service of dogmatic theol- ogy,"— CAr/f^/«« Union, THOMAS WHITTAKER, 2 and 3 Bible House, - - New York. Two Books for the Times. The Vine Out of Egypt. By Rev. Wm. Wilberforce New- ton, Rector of St. Paul's Church, Pittsfield, Mass. 12 mo, paper covers. Price, 50 cents. The volume is a history of the growth and development of the Episcopal Church in America with especial reference to the church life of the future. The author gives a history of the movement towards federated unity which resulted in the formation of the congress of churches. The last chapter is an appeal to the cluirch not to risk is leadership by the perilous policy of a change of name. The volume will undoubtedly create quite an interest among the thinkers of the day, and its advent is awaited with eagerness. Protestant Episcopal Church Doctrine and Church Unity. By the Rev. C. M. Butler, D.D., Late Prof, in the Divinity School, West Philadelphia. i6mo, cloth, 60 cents ; paper, 25 cents. From The Church. — "The book is eminently worthy of perusal, and a careful perusal, by men of every school of thought in our Church. The author brings to the subjects of which he treats a fair and open mind, as well as a mind fully instructed in that particular department of ecclesiastical knowledge. . . . The question is a most important one always, and a superlatively im- portant one just now : What is the position of the Protestant Episcopal Church, doctrinally considered, as defined by herself? This question Dr. Butler undertakes to answer, gathering his answer from the Prayer Book, from its 'Offices' and 'Articles.' What is the position of our Church in her teaching concerning the Church Catholic and her own relation to it ; what con- cerning the Episcopacy ; what concerning the Sacraments ; and how do all these bear upon the subject of Church Unity, now so prominently brought before us by the action of the House of Bishops in the late General Convention ? These are vital subjects, and in this book are handled in a masterly way, with ample knowledge and a strict logical acumen. . . . We would be glad to see such a book widely distributed and published in such a form as would make its widest distribution feasible. Benjamin Watson." THOMAS WHITTAKER, 2 and 3 Bible House, - - New York. 9 Reduced in Price from %2.oo to $/.6><9, 7iet. RELIGION; A Revelation and a Rule of Life. SERMONS AND ESSAYS — By THE REV. WILLIAM KIRKUS, M.A., LLB. i2mo, cloth, uncut, $i.oo. Net. From The Churchman. — " Mr. Kirkus is so well known not only as an elo. quent and stirring preacher, but also as one of our ablest and clearest writers, and the present volume thoroughly sustains his well-deservtd reputation. The reader is so carried on by his glowing, inconventional style, and by a freshness of tone and freedom of touch rarely found in sermons, that he is sure to be in- terested even if he cannot always agree. . . . Sermons like these ought to be in the libraries of every clergyman in the country.'" From The Christian World, London. — " It is a living, thoughtful and powerful exhibition of the writer's best intellectual and religious convictions, which will be cordially welcomed by his old friends and admirers." From The Church Record. — " It is refreshing in these days of loose think- ing and careless speaking, when sentimental fancies are substituted on account of their novel beauty for the verities of the olden faith, to take up a book so strong, vigorous, and scholarly as the one before us. The writer, whose keen, critical insight and power of separating the wheat from the chaff, are wtll known to thinkers in the Church, has herewith given us a volume that will bear reading, and repeated reading, and both furnish abundance of digested thoughts and be fruitful in stimulating thoughts in others." THOMAS WHITTAKER, 2 and 3 Bible House, - - New York. RECENT SECCESSFL'L BOOKS Records of an Active Life. By Hemax Dyer, D.D. 8vo, *' FcT laes is ecc^esiAackal life ii«Te hjbi bei^er <^ipcvtBmties of knofer bas. t hiO M gh a. loi^ and raried fife. sJwvn all llie gea- tleaess of Dr. llaUeibei«. and all tbe visdoB of Bishop FMter. This gende- aess ande Mm great ia the best sense of greataess. and Us visdom made Inm fom^rriL ' — "« ^\ Y. Oitseroer. The Recent Past from a Soathem Standpoint. Reminiscen- ces :: ^ Grandfather. By the Rt. Rev. R. H. Wilmer, I I Is:; 3 : .Alabama. With five ponri.::;. 8to, cloth. nark the 5tr~r ~-~. aad diis of the r.rzt-: T: — •: Cimrri Liturgies =r. 1 j.Tices of the Church. For the use of En; in Dlastration of the Book of Common Praver. ^.1^ -?r BcTtBiDGE, M.A. i2mo, cloth, ^.50. Ecdesii Ar.z'.:z^~.^ .\ H-stoiy of the Church of Christ in E--. , 1 1 est to the Present Times. By As.- :.?.iz5 ^zxxrjfGS, M.A. izmo, cloth, red edge. The Gospel and the Age. Sermons on Special Occasions. By W. C. Mac-ee, D.D., Lord Bishop of Peterborough. Crovn octaro, cloth, ^.00. The Spirit in Prison, and Other Studies on the Life After Death. By E. H. Plumftre, D.D. J^rm amd Reviied BOiom, Fifth Tkousamd Crovn octavo, cloth, $2.00. THOMAS WHITTAKER, 2 and 3 Bible House, - - New York. II The Theolosfical Educator. REV. W. ROBERTSON NICOLL, MA. Editor of " The Exoositor. " Under this title will be published a series of ^lanitals which will give a solid and trustworthy grounding in all branches cf Theological study. It is remarkable that, while such works on lit- erature and science abound, the field in Theology is still unoccupied. The books will be written by men recognized as authorities on their subjects. They will be sp)€cially adapted to the needs of those preparing for examinations in Theology, as ■well as fcr pop- ular instruction. While the manuals will be specially useful to Theological Students, the clearness and simplicity of their style will, it is hoped, attract the many laymen interested in these subjects ; while their freshness and scholarship will make them interesting even to pro- ficients in Theology. The price of each Manual will re 75 ce-:s. ne: : zzlz -^^-ill ze published at short intervals. E^r.v criers solicited for eirlier sinsle vclunes cr the entire set. IVOJr F.£AZ)V. A Manual of Christian Evidences. 3y the Rev. Prsbex- DARV Row, M.A. "It disccLsses the principal caestions inTolTed ii 2. Tii^ro~s a-ti ro^^ar style. It is an admirable conipeni a:ii wonhv c: 2. ^ie ci-cdiUoa." — Tijt Intsrior, Oucago. An Introduction to the Textual Criticism of the New Testament. By the Rev. Prof. B. B. Wasj^ikld, D.D. " It sappUes i»ecisely the handJMok wtiidi tesidieis in tlus field caa place in the hands of their stndoits, onfident of its acvrriiacy and cooibrmitf to tke latest and best sooices tA infonnatioo." — Tke Xraa Ett^amier. A Hebrew Grammar. By the. Rev. W. H. Lowe, M.A„ Joint- Author of "A Commentary on the Psalms," (Sec, &:c.; Hebrew Lecturer, Christ's College, Cambridge. "It is well furnished with tables and pedigrees, and with a Bible and dictionary at hand the student will find most of the barriers to his progress re- moved," — The Independent. A Manual of the Book of Common Prayer, showing its History and Contents. By the Rev. Charles Hole, B.A., Professor at King's College, London. A Manual of Church History. In Two Parts. By the Rev. A. C. Jennings, M.A., Author o; " Ecclesia-Anglicana," &c. The Apostle's Creed. By the Rev. J. E. Yoxge, M.A., late Fellow of King's College, Cambridge ; and Assistant Master in Eton Coliege. /JV PREPARATION. A Grammar of New Testament Greek. By the Rev. William Henry Simcox, M. A., late Fellow of Queen's Col- lege, Oxford, &c. An Introduction to the Old Testament. By the Rev. C. H. H. Wright, D.D., late Bampton Lecturer, &c. An Introduction to the New Testament. By the Rev. Marcus Dods, D.D. The Thirty-Nine Articles. By the Rev. H. C. G. Moule, M..A., Principal of Ridley Hall, Cambridge. Preaching. By the Rev. Canon S. Reynolds Hole, M.A. A Guide to Theological Literature. By the Rev. Marcus Dods, D.D., and the Editor. THOMAS WHITTAKER, 2 and 3 Bible House, - - New York. 'rinceton neological Seminary Librari nary Libraries 1 1012 01235 7754 Date Due mmmmm kft -^a^^^ m §} PRINTED IN U. S. A.