son, Finney, are the types of the men who should fill these posts of honor and power. Some of these might have to leave the ranks of the ministry, as did Bishop Thomson. If so, they will say as he did :

The post of instructor in college is by no means an enviable one. The compensation, small; the honors, after death; the labors, arduous and incessant. I know no employment more heart-trying, spirit-wasting, health-destroying. Were all students amiable, talented, and pious, they would reconcile professors to their lot; but, alas! in this land children are rarely trained by parents in the way they should go. Still, we welcome them with hope; we spurn not without trial, the surly, proud, self-willed youth; we throw around him arms of love, pour into his ears the voice of entreaty; and bedew his cheeks with the tears of fraternal sympathy; we read to him the commandments of God, preach to him Jesus and the resurrection, bear his name to the throne of grace, and often, in the watches of the night, when deep sleep falleth upon man, we see the terrible vision of his danger, and our pillows cannot bear up our aching heads. Why, then, do men leave the word of God to serve college tables? Men called to preach have qualifications to influence mind that others have not, and surely the highest abilities for operating upon the human soul are needed in the college.

ters.

No wonder that a man animated by such a spirit should have made a deep and lasting impression on the college, the Church, and the world. But it is neither necessary nor desirable that college faculties should consist exclusively of minisPious men are not all clergymen. Neither is there any incompatibility between the highest professional ability in any department of the college curriculum and the highest practical sense of the religious meaning of education. Men of this class are just what are wanted to give a many-sidedness to the religious power of an institution, and to rebuke the notion that specific Christian teaching belongs to clergymen alone.

True Liberalism is that which includes Christianity in all the length and breadth of Bible doctrine, and of a supernatural religious experience. The creed of modern Liberalism either excludes Christianity altogether or strips it of all supernatural authority. That creed adopted leaves the body of human learning a corpse, and nothing more. The heart and lungs of the world's thought and knowledge are revelation and the faith it has inspired in humanity. The human mind is caged in every department of science and learning until the religion of

Jesus lift the bars. Breadth of vision comes only from the heights of God. The horizon of law is infinitely broader from the summit of Sinai than from the forum of the seven-hilled city. Political science runs mad and leads the nations into anarchy as soon as it leaves the council chamber of God. Philosophy rings its dull changes through all the centuries in the narrow circles of Epicureanism, Stoicism, and Fate until it hears the voice of the great Teacher. Science digs in the earth like the mole or hoots from its perch like an owl in the sunlight until the Master opens its blind eyes. History is a labyrinth inextricable without the golden clue of the divine word. And every branch of human knowledge has its only key, its richest sanction, and its proper culmination in the religion of Christ. There is no breadth nor profundity of culture without it. College education must be inspired by it, or else be soulless and dead. The college life, like the individual human life, should be hid with Christ in God.

ART. III.—THE DEITY AND THE PHYSICAL FORCES. SHALL we say that Mind and Matter are the only existing things in the universe? Or shall we not rather say there are three, Mind, Physical Force, and Matter? The former, held as doctrine, tends to unsettle the foundations of physical science, and to give a fatal tendency toward pantheism. The latter gives a clear, well-understood formula under which science and art have been doing their work, and on which they can build safely and wisely, and under which the religious life can have the safest practice and find the soundest religious philosophy. But much of the aggressive science and theology of Germany and New England affirms the former, and speaks of it as affording the only ground for a philosophy that is both religiously and scientifically tenable. Mind is first, last, and intermediate; is the spiritual force omnipresently and continuously active in giving change and form and motion to matter otherwise inert and dead; and thereby nature becomes, and is, God immanent and active in impassive matter. The physical forces of heat, light, electricity, gravity and chemical affinity are but the disguising names which human ignorance or a

dim-eyed science has given to the direct, immediate, personal Divine agency. These scientific names are a sort of "fence words" with which an inexact science has set limits to our knowledge; they are the stiff, yet imaginative, drapery behind which, it is said, the blazing splendors of the Almighty Power are dimmed and tempered to our coarse, unpurified, materializing understanding. And also the so-called natural laws with their fixed, definite, precise, quantitative qualities, are only forms of the Divine energy, are only modes of the Creator's activity, which has been thus condescendingly and mathematically and mechanically qualified in order that He might keep faith with his creatures, and so afford them confidence in their calculations, and safe ground for their work, by thus giving a uniformity and trustworthiness to the sequences of nature. And this identification of nature considered as the sphere of cause and effect, as a series of births and deaths, with an immanent and ever-active Deity is spoken of as the only sound religious philosophy. It is sometimes referred to as a blazing certainty of axiomatic science.

On the other hand, the theory connected with the belief that there are three things in the universe-matter, force, and mind— holds that God has lodged in matter various forces and tendencies which, under his foreordaining wisdom, have brought on in orderly succession the geological formations, the procession of the seasons, and which perpetuate the races of organic and sentient beings through their successive generations. This theory holds to secondary causes, and accordingly speaks of first forms of organic matter as direct, absolute creations made by Divine agency, and from these first forms came other but derivative creations through natural agencies, in virtue of a power, of an innate tendency, mysterious but real, given them of evolving the subsequent forms under suitable conditions. This we regard as the best, clearest scientific basis of a system of Christian theism. Accordingly, we refuse to say that natural law is God, or that God is natural law, as is so positively affirmed by the other theory.

Now, the best accredited scholarship in science as well as in theology alike demands assent to the doctrine of the spiritual origin of physical force. Only a materialistic science will deny that. But beyond that fact of spiritual origin neither science nor theology is agreed with itself. Diverse theories are

held as to the relation of the Deity to the physical forces, but of these we need refer to two only. One of these, affirming that only matter and mind exist, refers all the phenomena of the material universe to the direct, immediate, momentary energy of the Divine Spirit, so that all natural laws are but a conventional name for the direct Divine volitions, and all the physical forces are the varied forms of the Divine energy; thus bringing into prominence again the old Cartesian dualistic method of philosophizing, which included all existences in the two categories of mind and spirit, and which, largely through Geulinex and Malebranche and Spinoza, had its logical outcome in pantheism. The other, affirming that mind, physical force, and matter exist, refers the present phenomena of the material universe to the working of forces that had, in the first instance, their origin in the Divine personal energy, but that are now not to be considered a part of it. This is the natural side. But the supernatural side is not excluded, but affirmed, inasmuch as the Divine omnipresence and omnipotence can and do stand back of or over the visible or secondary causes, and work changes in the ongoings of nature whenever the welfare of the creature or the plans or the ends of his government render changes necessary.

Of these two either one can be taken by a religious faith for a foundation of a Christian theism. Both of them can minister to the feelings of devotion. But the former, with its strongly marked dualistic basis, we regard as an error of fact, and, therefore, as unscientific; it draws no distinction between a simple causal force and an intelligent volitional force, between material and spiritual causes, and thereby agrees with the fetichism of children and savages, who put a personal cause back of every event. And it also has a fatal facility toward pantheism, from which "heresy " no assertion of the Divine transcendency over nature can save it, unless it be in the cases of those whose minds are strongly controlled by the imagination and deeply dashed with mystic sentiments.

In the Boston Monday Lectureship, of January 31, 1879, Mr. Cook referred to Herman Lotze, the renowned German biologist and philosopher, and the distinguished advocate of this dualistic philosophy. Lotze's doctrine of the relation of Deity to physical force and matter are given in this lecture,

from which we select a few points of interest to this discussion. From these it will be seen that secondary causes, which form the accredited frame-work of natural science, are utterly discarded. There are but two things in existence, matter and mind; and matter itself, in Lotze's view, is visible force, a sort of frozen, tangible energy that is inert. The absolute substance, or God, fills freshly every moment the whole universe, as cloud at noonday is filled with sunlight. The interactions of the Divine mind and matter form the cosmos. The whole sphere of causation rests, not derivatively, but directly, on the Divine will. God is natural law, and his volition is physical force. The processes of nature in flood, field, and air; in suns, planets, and comets; in branch, bud, flower, and fruit; in the birth, growth, and death of organic things-all these are the present products of God materializing. He shapes each grain of corn as directly, as personally, by collocating carbon and the other elements, as the graver carves the image from wood, or ants build their hill-cities. He rolls in the tides, roars in the wind, stabs in the lightning, flames in the gas jet, sours in cider, ferments in leaven; for, according to this view, God is natural law. The material universe is the variable garment of the unchangeable Spirit. All the play of the physical forces, from material affections of sense-organs down in degree and back in time, to the ancient action of the gravitating force that condensed our primordial, solar, nebulous mist into solid globes, with all that lies between of gas, liquid, rock, and plant, are the products of the direct, personal expenditure of Divine energy.

But we will refer to definitions and fundamental statements, in which the claims of this system of objective idealism are so placed as seemingly to rest on scientific verities, and accordingly are spoken of as incontrovertible, axiomatic certainties. By its definitions a doctrine must be judged, and not by casual statements or rhetorical phraseology. From the lecture above referred to we quote: "When matter acts upon soul, or is acted upon by soul, it is not necessary to suppose that it acts as matter through the physical forces of its external sheath, but that the supersensible basis or core of matter directly acts upon and is acted upon by that supersensible reality, the (human) soul. . . . We talk of matter as if it were a hand, and not a glove with a hand in it. So far as matter is inert, it is glove