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 Presented by Pres'iieYvt Patto*ri 
 
 BR 85 .L428 1909 
 
 Leavitt, John McDowell, 1824 
 
 Bible league essays in Bible 
 defence and exposition 
 
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BIBLE LEAGUE ESSAYS 
 
 IN 
 
 BIBLE DEFENCE AND EXPOSITION 
 
 BY 
 / 
 
 john Mcdowell leavitt, d.d.,ll.d 
 
 EX-PRESIDENT OF LEHIGH UNIVERSITY, 
 
 Author of "Reasons for Faith in Christianity", 
 and "The Christian Democracy". 
 
 Bible League Book Company 
 
 No. 86 Bible House 
 
 New York 
 
 1909 
 
Copyright, iqoS, by John McDowell Lcavitt 
 
 NOTICE. 
 Fifteen of these chapters appeared as articles in "The 
 Bible Student and Teacher", which is the organ of the 
 American Bible League. Hence the title of this Volume. 
 
 Press of J. Heidingsfeld, New Brunsivick, A". J 
 
CONTENTS. 
 
 PAGE 
 I. 
 
 Science a Key to Genesis 5, 
 
 II. 
 Christian Science 2I 
 
 III. 
 Pantheism, Science and Scripture 36 
 
 IV. 
 Dr. Driver and his Psalter 48 
 
 V. 
 
 Dr. Briggs and his Psalter 5 2 
 
 VI. 
 
 Pagan and Christian Rome in the Apocalypse. 65 
 
 VII. 
 Papal Rome in the Apocalypse 81 
 
 VIII. 
 Divine Sovereignty 97 
 
 „ IX. 
 Jews and Messiah I0 3 
 
PAGE 
 
 X. 
 
 Jews and Messiah 117 
 
 XL 
 Remission 131 
 
 XII. 
 Ecclesiastical Sovereignty 145 
 
 XIII. 
 Christian Priesthood : 151 
 
 XIV. 
 Sacramental Salvation 154 
 
 XV. 
 Anglican Reform 158 
 
 XVI. 
 Cardinal Manning 171 
 
 XVII. 
 Bishop Potter 189 
 
 XVIII. 
 President White 206 
 
 XIX. 
 Christ Our Vine 215 
 
 XX. 
 
 ESCHATOLOGY 224 
 
SCIENCE A KEY TO GENESIS. 
 
 On the first verse of the Bible rests the whole scheme 
 of Christianity. Creatorship determines the relations 
 of all beings in the universe. He who made us is our 
 sovereign and is over us rightfully supreme. Disobedi- 
 ence to Him is rebellion. Hence redemption also pre- 
 sumes Creatorship, which, from Genesis to Apocalypse, 
 is the basis of revelation. Because transgressors against 
 their Maker, Moses, the Prophets, the Apostles pro- 
 nounce all men guilty. Law and Gospel are void and 
 meaningless without that grand announcement — "In the 
 beginning God created the heavens and the earth". It 
 gives law to the universe. On it are pillared together 
 the throne and the cross of Christ. 
 
 If our Bible opens with a fundamental, universal and 
 eternal truth, how serious to dim or hide it in the mists 
 of poetical legend ! He errs frightfully who sweeps 
 away the foundations of obligation. The Assyrian 
 Pantheon mingles many fabled deities in its world- 
 building. Sar is a god. The sun is a god. The moon 
 is a god. The earth is a god. These with their brothers 
 and sisters, manufacture the All. Not less contemptible 
 the myths of Egypt, Greece and Rome. After the Bib- 
 
lical record of the first great facts of creation, introduce 
 this puerile, idolatrous nonsense ! You discredit all 
 Scripture. You annul obligation. You make salvation 
 myth. Science would turn with justifiable disgust from 
 a legend in which figured Bel, and Isis, and Saturn, and 
 a thousand other brother-gods, as creators of our 
 universe. 
 
 Whatever contradicts an established law of nature 
 can not be true. If God be author of Creation and Rev- 
 elation, Scripture and Science must harmonize. Differ- 
 ence proves one false. Hence the transcendent import- 
 ance of the first chapter of Genesis. Irreconcilable with 
 laws of Photology and Geology and Astronomy, it can 
 not be the basis of a scheme of salvation. On its 
 creation-history stands or falls the Bible. 
 
 Only since Copernicus has the interpretation of 
 Moses been possible. False views of nature would 
 intrude into explanations of Scripture. For three thou- 
 sand years exegesis was colored and distorted by the 
 ignorance of the age and the prejudice of the writer. 
 Augustine saw clearly that the creative days of Moses 
 were not solar, but he could not determine their work, 
 and veiled his guesses in high-sounding and mysterious 
 expressions. Science has discovered laws of the uni- 
 verse unknown to Greek and Latin Fathers, and 
 Reformation Theologians. She -has revolutionized our 
 views of creation. Let us see if her new and larger 
 light illuminates passages of Scripture previously and 
 inevitably inexplicable. 
 
 Conclusions of Science in Our Own Time 
 i. Worlds are formed by rotations of nebulous mat- 
 ter diffused through space. 
 2. Science resolves the matter of the universe into 
 numerous proved and tabulated elements. 
 
3. Light is not an emission from bodies, but an ether 
 
 pervading creation and which we call Photogen. 
 
 4. Geology affirms that the age of our globe is mil- 
 
 lions of years. 
 
 Admitting, as inductively proved, these conclusions, 
 we proceed to inquire how they harmonize with the 
 first chapter of the Bible. 
 
 "In the beginning God created the heavens and the 
 earth". 
 
 Without regard to times and modes this is a simple 
 affirmation, that the Omnipotent made His universe, 
 and hence has over it that personal sovereignty which 
 is the foundation of Scripture. 
 
 From the creation of all, Moses passes to the forma- 
 tion of earth. Here, too, the statement is in the most 
 general terms. Seasons and methods are not specified. 
 
 "And the earth was formless and void, and darkness 
 was on the face of the abyss. And the Spirit of God 
 brooded on the face of the waters" . 
 
 Here is a narration of Scripture precisely pictured by 
 Science. Her nebular hypothesis gives a perfect illus- 
 tration. On some clear night turn your telescope to 
 Andromeda ! You see light-patches like clouds. In 
 many regions of the sky you observe similar appear- 
 ances. Nebulous globes ; planet-like disks ; vast spirals ; 
 stellar maelstroms, come into you view. Under the 
 Southern heavens you would see the Magellanic clouds. 
 You have learned what modern astronomy means by 
 nebulae. Thousands are known and mapped by ob- 
 servers. Science tells you that you have been gazing 
 on the magazines of primitive matter. Your eye has 
 been noting the storehouses of the elements of the 
 worlds of a universe. Recent observations confirm the 
 speculations of Science. Nebulae have been found 
 
about an illuminating center, like a nascent star, which 
 will become the sun of a system. 
 
 Conceive now in space a vast gaseous mass ! It ro- 
 tates. Our earth is flung off from a center which will 
 be our sun. Before rounding into a globe this world 
 was a dark, whirling, misshapen expanse of nebulae. 
 How accurately described by our Bible is this black, 
 dreary immensity in space ! "The earth was formless 
 and void, and darkness was on the face of the abyss". 
 
 The word mayim, in the seventh verse, means clouds. 
 Although not so translated it has a similar signification 
 in other parts of Scripture. But the Latin equivalent 
 for clouds is nebulae. The Hebrew is not moved but 
 brooded. Over the nebulous abyss was the Eternal 
 Spirit, quickening life as a bird on its nest with the 
 warmth of its breast. Penetrating those immeasurable 
 midnight solitudes of rotating elements, presided an 
 Alniighty Wisdom infusing the potencies and possi- 
 bilities of vegetable and animal organisms predestined 
 to support man, and beautify our world, millions of 
 years before its habitable conditions. 
 
 Having in the first verse of the Bible described the 
 formation of the universe, and in the second, of our 
 world, the historian proceeds to unfold the order in 
 which all was created. Before this can be understood 
 we must fix the meaning of the Hebrew word Qi\ 
 translated, "day" ; and it is most elastic in its significa- 
 tion. In its first use by Moses "day" may be a moment 
 or an eternity. Light he calls "day". Where light is 
 there is "day". An instant of light is an instant of "day" 
 and an eternity of light is an eternity of "day". In its 
 extent the word is indefinite. Next, we have "evening 
 was and morning was, day one". According to the old 
 and universal construction, here "day" was twenty-four 
 
 8 
 
hours in duration. But afterwards the sun was made 
 to rule the "day", which is therefore only part of twenty- 
 four hours. And in the second chapter of Genesis 
 Moses gives yet a fourth meaning-. He extends the 
 word to the whole period of creation, which Science 
 assures occupied cycles. In Scripture qV, "day", may 
 be a part or the whole of twenty-four hours ; a life ; a 
 reign ; an age ; an era : an eternity. 
 
 In Mosaic history each "day" is a cycle. This is re- 
 corded in its beginning. Its creative work finished, the 
 results may run on forever. Science makes clear what 
 Augustine saw in mist. Yet, rising above the ignorance 
 of his age, and the misinterpretations of the Church, 
 his genius styles the creative periods, not the mere 
 "diurnal vicissitudes of the heavens" but "ineffable 
 days", "natures", "births", "growths", "solemn pauses 
 in the Divine work "—general terms of mystic import, 
 gropings after truth for which his times were not pre- 
 pared, and which Science must discover before the 
 Mosaic narrative of creation could be explained. 
 
 Here we may pause to consider the stupendous work 
 of the narrator in Genesis. His, the description of the 
 creation of a universe ; of its original elements in the 
 infinity and eternity of their combinations ; of our earth 
 with its light and atmosphere, and continents, its seas 
 and lakes and rivers and oceans and islands and moun- 
 tains ; of its varied vegetable and animal life ascending 
 into man of all the visible monarch ; its illumination by 
 sun and moon and innumerable stars sparkling through 
 the solitudes of immensity. And Moses himself ignor- 
 ant of those laws of atoms and worlds, it was reserved 
 for Science to discover ! He, with all mankind, believed 
 he saw luminous bodies streaming forth their brilliant 
 particles. Did not his eye behold lamp and moon and 
 
star and sun emitting rays?. He witnessed the heavens 
 revolving around the earth. Our globe too seemed a 
 flat continuity of surface. Yet in all this Moses and 
 Humanity were mistaken. Light is not an emission, 
 but an undulation. The sun does not move around the 
 earth, but the earth moves round the sun. Our world 
 is not a plain, but a globe. Having no guide but his 
 sight, Moses had to accept the testimony of his eyes. 
 Yet, in his narration, in no single word does he commit 
 himself to his own false theory, which was a popular 
 error in all ages, and in all races and in all regions until 
 a recent period. However, the argument is more than 
 negative. It has a positive aspect. Moses in his his- 
 tories was, indeed, saved from his own personal errors, 
 and those of humanity. More ! The truths of modern 
 Geology and Astronomy alone explain his writings. 
 Science is the key to Genesis. 
 
 Let us now trace in their order the yamim — days, or 
 cycles — of Moses. 
 
 The First Cycle of Creation 
 
 u God said rig — Light be. and light was. And 
 
 evening was and morning was: day one". 
 
 Until within a half century the difficulty of these 
 verses was insuperable. Always light had been con- 
 sidered particles emitted from luminous bodies. But 
 in our first cycle light is before bodies. Particles pre- 
 suming bodies could not exist previously to bodies. The 
 Bible was express contradiction to a theory of light 
 universally received. If opinion be right Moses is 
 wrong. Moreover, the sun was believed to be the prime 
 source of light. Yet in Genesis light existed three days 
 before the sun. Then without a sun three solar days! 
 Nor did evening and morning describe three solar 
 
 10 
 
days. Of solar days they were only brief beginnings 
 and endings. Ignorance made all mist and puzzle. Yet 
 the old explanation was universally received, and ab- 
 surdly impossible. Light is a luminiferous ether per- 
 vading the universe. More accurately, this Photogen 
 is — Light-begetter. Its undulations produce vision. 
 Measured and tabulated, its waves seem proved facts. 
 But in light are also heat and magnetism, and all the 
 forms of electrical force. Science clears our sky, and 
 is now speculating whether Photogen is not the ultimate 
 of all elements into which the whole universe may be 
 resolved — the sum and source of the all in matter, and 
 the bond between it and mind. Its creation was the 
 suitable beginning of the first Cycle Day. For ages it 
 may have been advancing to the perfection of its soli- 
 tary unmanifested glory. Times and seasons were left 
 for Science to discover by those rational methods which 
 develop and expand the intellect of man. 
 
 The command of God recorded by Moses was con- 
 sidered by the cultured ancients as the grandest speci- 
 men of the sublime. We recall our own boyhood, 
 puzzled and delighted by the obscurities of Longinus. 
 For his noblest illustration of the sublime in writing, 
 this cultured genius turned from the Greek of Homer 
 to the Hebrew of Moses. And its or — light — in the 
 essence of the word exactly expresses the Photogen of 
 Science. In the original of Scripture, once excepted, it 
 has no plural, and in this single instance it is poetically 
 used. Its indivisibility represents unity. Hence or is 
 the opposite of meoroth, "lights", employed by Moses to 
 denote multiplicity in sun and moon and stars. Apart 
 from bodies light had never been conceived. Before 
 bodies it was deemed impossible. Yet, in Genesis, an- 
 terior to bodies, we have a word precisely describing 
 
 II 
 
the Photogen of Modern Science, incapable of plurality, 
 a symbol of unity ; therefore intimating the indivisibility 
 of that first created substance which induction may yet 
 prove the ultimate of all matter, itself unseen, while 
 robing the universe and revealing it to wondering intel- 
 lect in its visible glory. 
 
 While "evening" and "morning" invert our modern 
 conceptions of a proper beginning and ending of a day, 
 and are only portions of the whole, yet in their order 
 they well describe cycles commencing in a twilight im- 
 maturity and advancing through dawn to a noon of 
 perfection. Photogen long existed without manifesta- 
 tion. Xow, by the rotations of nebulous particles, it is 
 first flashed into visibility. Science informs us that our 
 own planets, with their satellites, were once flaming 
 globes revolving about the sun, itself a central sphere 
 of fire. In our system began a first day of light. And 
 such may be the order of the universe. All through 
 space are suns as sands and leaves innumerable. Sci- 
 ence has photographed a hundred million. Many by 
 their size and blaze would dwarf and dazzle our own 
 king of day. Yet all together, in universal splendor, 
 perpetuate and celebrate the Primal Light-Cycle of 
 Creation. 
 
 Gross matter proceeding from pure spirit is to philos- 
 ophy a puzzling conception. Matter and spirit seem 
 irreconcilable entities. Ye£ matter and spirit, eternal 
 opposites, are united in our own human personality. 
 Accepting the fact, we can not explain the mystery. 
 However, we are satisfied and gratified by the harmony 
 of the order of Genesis in its prime manifestations from 
 the causative Divine Spirit of matter as an effect in 
 that subtle and refined and exquisite Photogen, suitably 
 
 12 
 
and worthily first from God, and, in Scripture, made 
 the visible symbol of His glory. 
 
 Nor, in the magnitude and munificence of scientific 
 discovery, must we forget the benefits she amplifies and 
 multiplies to intelligence. Billions of years since, in the 
 evening infancy of that solitary Cycle, light was form- 
 ing to be adapted to my eye, as my eye is now adapted 
 to light. Incalculable ages ago light and eye were con- 
 trived for each other on mechanical and mathematical 
 principles only accurately known within our own times. 
 Separated by cycles, light and eye were embraced in the 
 plan of an omniscient wisdom. Nor was the prescience 
 confined to man. Not forgotten even a tiny insect glit- 
 tering out its little hour ! Ages before its use a beam 
 was contrived to furnish light and heat to billions of 
 beings, in quantity so exact that an infinitesimal mistake 
 would have made vision impossible, and existence a 
 failure, and the worlds uninhabitable. Down through 
 illimitable time the Almighty planned to paint on the 
 retina of my eye a picture no larger than my thumb- 
 nail, and image to my mind the beauties of the earth 
 and the glories of innumerable worlds sparkling over 
 the universe. 
 
 The Second Cycle of Creation 
 
 In interpreting Scripture Science gives us further aid. 
 From a day of light we pass to a day of air — Cycle 
 Second of Creation. 
 
 In explaining this period we are confronted with 
 mistranslations arising from the imperfections of lan- 
 guage. The Septuagint, stereoma; the Vulgate, firma- 
 m.entum; the firmament of our own Bible, imply solid- 
 ity. Greek and Latin and English have a meaning for- 
 eign to the Hebrew. Its ypn signifies simply expanse. 
 
 *3 
 
By it no solidity is expressed. The word accurately 
 describes the atmosphere encircling our globe. Poet 
 and Hebraist, Milton calls it "expanse of liquid air". 
 To the Second Cycle-Day was assigned a long enor- 
 mous work. Science lifts its veil, and shows its meth- 
 ods and results. For ages gases and vapors generated 
 by its fires were diffused around our earth. A Cycle of 
 tremendous energies reduced our atmosphere to its 
 present condition. Our revolving globe carries round 
 with it an aerial ocean. Change the proportions and 
 gravities of its Oxygen, Nitrogen and Carbonic acid, 
 and you bring death into every sphere of animal and 
 vegetable life. Slight alterations of its present con- 
 stituents would make a man a corpse or a lunatic. Ages 
 before their existence air was adapted to the leaves of 
 vegetables and the lungs of animals. Exquisitely deli- 
 cate its mechanical and chemical adjustments to in- 
 numerable beings infinitely different in their organisms ! 
 By it the eagle breathes and soars. Wren and fly and 
 limpet have their minute portions. Animal tribes enjoy 
 what is necessary for successful existence. Requiring 
 little, creatures in the abysses of the ocean breathe and 
 swim with all they need. On the Alpine snow-line, and 
 in the polar solitude, each struggling plant is not or- 
 phaned beyond a paternal care. All the glory of 
 tropical vegetation, from the maternal atmosphere, is 
 elaborated according to chemical laws instituted in the 
 morning of our world, and now discovered by man who 
 lives and works in the atmosphere he analyzes. 
 
 The Third Cycle of Creation 
 
 The Third Cycle-Day of Scripture is also explained 
 by Science. Geology teaches us that the flames of our 
 burning globe combined its elements into gaseous vapors. 
 
 14 
 
Ocean succeeded fire. Earth was surrounded by mists 
 and clouds. Volcanic forces push up mountains and 
 sink valleys. Islands and continents are born. Fire and 
 water battle for furious ages. Emerging from this 
 chaos our world assumes the appearance we now see 
 on our maps. And during this cycle, in the maternal 
 soil of this primitive planet, are formed the seeds from 
 which spring all vegetable life. 
 
 In the stupendous work of this Third Scripture Day 
 Science reveals to us a far-reaching wisdom. 'Asia, and 
 Africa, and Europe, and America, with Atlantic and 
 Pacific isles, are not blindly taking shape. No earth- 
 quake heaves by chance the smallest coral reef that 
 gems the ocean. For a purpose Alps and Andes and 
 Himalayas pile themselves into heaven. Under pre- 
 scient guidance glaciers curve graceful valleys amid 
 encircling hills. In land and sea and air wild energies 
 force and flame and freeze with design. Each atom 
 does its appointed work. Law is supreme in chaos. Our 
 world wisely shapes for man, its future lord. For his 
 needs, after light and air, water must be provided. His 
 ocean-reservoir covers three-fourths of his habitation. 
 Yet no waste ! All will be required for the vegetable 
 and animal life of a world. But its water is brine, 
 unsuited to our human wants. Evaporation solves the 
 difficulty. From ocean the sun takes aloft his vapors 
 which leave the salt below, so that the clouds drop dis- 
 tilled waters to vivify and refresh. Also this Third 
 Cycle has in its view other necessities of man. It pro- 
 vides iron for his machines ; coals for his homes and his 
 factories ; trees for his buildings and ships ; gold for his 
 currency ; soils for his grains and fruits for his enjoy- 
 ment ; and thus furnishes and adorns his habitation 
 ages before his existence. 
 
 15 
 
The Fourth Cycle of Creation 
 
 Science depicts a time when planets were globes of 
 flame revolving about the sun, then a blazing sphere. 
 A period of water succeeds ages of fire. Our atmos- 
 phere is filled with mist and smoke, which hide the 
 celestial bodies. While invisible they can not rule the 
 day and night and fulfil their functions for signs and 
 seasons, marking days and months and years. But in 
 the' protracted elaborations of ages a time arrives when 
 the sky is no longer obscured by universal mist. The 
 concealing curtain is withdrawn ! What a glory begins 
 with this Fourth Cycle ! It reveals that central globe 
 of light and heat which is to be the life of a planet 
 teeming with inhabitants. Also moon and stars shine 
 in their nightly splendors. Man now can live and re- 
 joice in a beneficent universe. Sublime achievement for 
 the Fourth Cycle! Its magnificent work Science alone 
 explains. To construct our Park Conservatory required 
 nice care. What to light a world ! Supply must be 
 enormous, regular and reliable. From poles to equator 
 earth is to be carpeted and robed with verdure. Arctic 
 pines and tropical vines alike look upward for life. 
 Light and heat are needed for birds of every wing; 
 fishes of every fin : beasts of every size and shape ; while 
 cosmopolitan man requires provision for minute and 
 numberless wants. A million of miles in diameter, our 
 sun-furnace supplies all its rotating globes. On our 
 own planet each blade of grass has a paternal oversight. 
 Meadow daisy and mountain laurel receive their portion. 
 As they need, all animals draw life from the sun whose 
 rays are joy and glory. About him rush his spheres 
 without pause or interference, where the delay of a 
 moment would be universal ruin. Whirling by imper- 
 
 16 
 
ceptible forces, they are as stable in their effects as if 
 they were pillars of the firmament. How inestimable 
 their exactitude! I write the word Neptune I When 
 my pen stops, that planet is at a certain place in its 
 orbit. In one hundred and sixty of our years from 
 that moment in which I finish his name, Neptune will 
 be at the same point of revolution. His arrival is more 
 precise than a scheduled train's at a depot. A planet 
 knows no wreck, and we are not sure of a locomotive ! 
 •And for man yon heavens form a clock. His celestial 
 time-piece is more accurate than his terrestrial chro- 
 nometer. Yet the former was designing when the 
 morning stars were singing the anthem of their crea- 
 tion. Perhaps, like ourselves, their inhabitants set their 
 watches and correct their almanacs and conduct their 
 business, by observations of worlds sparkling billions 
 of miles from the homes of the calculators. 
 
 The Fifth Cycle of Creation 
 
 With its provisions of light and air and water, with 
 its suns and moons and stars in wheeling systems ; with 
 its infinite forces and sovereign laws ; with its subtle 
 chemistries and magnificent machineries, yet destitute 
 of life, conceive the universe a sterile, boundless soli- 
 tude ! All then is waste of resource and vacuity of 
 purpose. Hence even the creation of a seed capable of 
 growth and motion was an advance, and a relief amid 
 illimitable monotony. A blade of grass began a new 
 era of stupendous significance. We may pause a mo- 
 ment to consider its wonders. How marvelous that 
 trees and plants should be imperishable by self-produc- 
 tion ! A hickory from its nut ! An oak from its acorn ! 
 A California pine from its pigmy seed ! All the vege- 
 table glory of a world in those insignificant germs of 
 
 17 
 
the Third Cycle which were to robe and beautify a 
 planet ! It was for Science to reveal these wonders of 
 soil and sun and air and root and branch and circulation 
 and bud and blossom and fruitage. Yet all these are 
 surpassed by our Fifth Cycle. With organism and 
 vitality and reproduction, vegetables are rooted to a 
 spot. To them is denied voluntary motion. Uncon- 
 scious they sway to the wind which waves their limbs 
 and leaves. Our Fifth Cycle rises to a life with intel- 
 lection and will. By choice the bird spreads its wings 
 and warbles its songs. It builds its nest with skill. It 
 teaches its young with intelligence. It glows with 
 parental love. Even the fly directs its own motions. 
 With a purpose animalculse whirl in a waterdrop. If 
 we can not prove evolution of species from species, we 
 yet discover a progression in which Scripture and Sci- 
 ence can harmonize; and where man completes and 
 crowns the glory of the Fifth Cycle by his perfection in 
 the Sixth of the Sublime Mosaic history of the Creation. 
 
 The Sixth Cycle of Creation 
 
 I have studied protoplasm. I have examined Dar- 
 winism. I have reflected on the evolution of man from 
 monkey. I have read and heard the sneers and jeers of 
 those who make mock and scorn of the Scriptural his- 
 tory of the origin of our race. I am familiar with the 
 imagery of Paradise Lost. I have seen the works of 
 the masters of painting and sculpture — the Vatican 
 Apollo ; the Florentine Venus ; the San Pietro Moses — 
 ideals of masculine beauty and feminine grace. Yet, on 
 its proofs, believing my Bible to be the work of God by 
 means of inspired men, corresponding to this divine 
 origin, for me it transcends all human genius in the 
 
 18 
 
simple sublimity of its narrative of the creation of the 
 father and mother of our race. 
 
 Adam from dust ! From the hand of the Maker of 
 the universe that first human form must worthily repre- 
 sent omniscience and omnipotence. It is then an ideal 
 of grace and beauty and movement and power. A per- 
 fect human body ! Not in stone, but in flesh ! Instead 
 of mindless, sightless, motionless sterility in marble, 
 here we have muscle, heart, nerve, brain ! Billions of 
 life-building corpuscles, so minute as to be invisible 
 until revealed to a future modern microscopist ! Infinite 
 and exquisite contrivance in mechanical and chemical 
 relations to air and earth and sun, and only made known 
 to the induction of thousands of years of subsequent 
 research ! Calculated laws of force and gravity by 
 which the hand will grasp, the foot run, and the brain 
 toil ! Blind yet as death, in that eye of Adam are slum- 
 bering potencies of a vision which will soon scan earth 
 and heaven, according to laws which his children will 
 discover in dim and distant after-centuries ! His stiff 
 fingers will move with a pliant skill, to be educated in 
 his remote descendants for the creation of steamships 
 and locomotives and telephones and telescopes, beyond 
 the dreams and achievements even of Paradise. His 
 still ear will wake to the music of a universe. His 
 sealed lip will open with the eloquence of truth and 
 love. Each faculty and limb and organ will prove an 
 instrument to beautify and rule a world. 
 
 Directly from a Divine artist lifeless Adam exceeds 
 in grace and majesty all the ideals immortalized by the 
 genius of a Praxiteles or an Angelo. But the supreme 
 work remains impossible to human or angelic art. Breath 
 of God creates the soul of man. Now stir in him appe- 
 tite, desire, perception, passion, affection, imagination, 
 
 19 
 
volition. King of all, Reason, wakes to find and adore 
 its Maker. Behold completed a personal, conscious, 
 inquiring, progressing manhood, approved by Him who 
 created a Phidias and a Raphael ! Adam rises monarch 
 of earth ! Fit from his side, Eve ! Her origin, a symbol 
 of that love between man and woman which best pic- 
 tures our supreme willing, affectionate devotion to Je- 
 hovah, Creator of heaven and earth! Reproduction in 
 Adam and Eve, a glory surpassing that of sterile angels ! 
 Crown of world-work, behold two beings, responsive in 
 body and soul, with inexpressible delicacy of adapta- 
 tion ; one and yet opposite ; identical in interest and dif- 
 ferent in constitution ; commingling lives without con- 
 fusing personalities ; fragility supported by a strength 
 it increases ; courage confirmed by tenderness ; mascu- 
 line virtue refined by feminine grace ; two natures 
 united to people Earth and Heaven with immortal pos- 
 terities capable of everlasting progress ! 
 
 And while Science interprets Scripture, she deepens 
 and widens sabbatic obligation. Her splendid deduc- 
 tions, in the mild radiance of their eternal truth, are not 
 dazzled by the lightnings of Sinai, which hallowed and 
 enforced observance of a seventh day of rest for 
 humanity. A few brief fragments of diurnal time no 
 longer dwarf my views of the command of the Sover- 
 eign of the universe. Creation-Days now for me are 
 Cycles. Billions of years impress my duty of sabbatic 
 obedience, which has thus the seal of the Infinite and 
 the Everlasting. 
 
 20 
 
II. 
 
 CHRISTIAN SCIENCE. 
 
 Our age presents a strange spectacle. Amid its ma- 
 terialisms many most excellent and intelligent persons 
 are ardent believers in physical miracles. Bodily heal- 
 ings, they claim, are at their command by supernatural 
 power. We do not propose to sift the proofs of this 
 faith. Our aim is merely to show the prime defects of 
 the new cult considered as a religion. 
 
 Beneath our human nature is its sense of guilt. At 
 the root of his being each man feels that there is some- 
 thing wrong. To this universal consciousness is the 
 first appeal of any satisfying religion. In fear and im- 
 potency ; amid change and death ; awed by the vastness 
 of the universe and the shadow of eternity, humanity, 
 an importunate, erring mortality, cries, often blindly 
 and stupidly, for Remission. Heathenism itself ex- 
 presses man's need. Over earth and time she erects her 
 altars. She gives life for sin. Her knife and fire de- 
 stroy animal property for atonement. Mortal fear over- 
 comes mortal greed. Rivers of blood flow in propitia- 
 tion. Flames of. sacrifice have made lurid our world. 
 They indeed witness a blind and pitiable superstition; 
 
 21 
 
but they also lift the veil from human nature, and in its 
 heart show an overmastering demand. 
 
 This universal want in man Christian Science over- 
 looks in its zeal and search for bodily cure. The aim of 
 its literature is not remission. I find only a professed 
 system of physical relief, and not of spiritual restoration. 
 This reverses Scripture. Our Bible assumes our guilti- 
 ness. It begins in conscience. It offers remission. It 
 conforms thus to the nature of man. Moses founded 
 his system on sacrifice, perpetuated through tabernacle 
 and temple to Messiah Who, perfect in will and word 
 and work, is a moral model for a universe, and Who 
 saves us, not by his character but by his blood. Law 
 and Gospel witness the necessity of blood for propitia- 
 tion and remission. Blood feeds, and hence symbolizes, 
 life. Pain is only an incident of life — a brief thrill, then 
 a fading memory. Life is the transcendent gift, of 
 which pain is an accident. The spot which marks the 
 end of life we view with awe. One red drop, one mortal 
 stain, one faint trace left by years will fix the eye and 
 dwell in the soul. In fly and eagle, in ant and lion, in 
 limpet and whale, life is that inscrutable power which 
 impresses reason and excites imagination, and thrills 
 sensibility, more than all the phenomena of a dead uni- 
 verse. Scripture follows nature and makes life pro- 
 pitiation. The Divine Lamb without blemish, expiring, 
 suffered. Yet not his pain nor his perfection was his 
 atonement. This was His blood as His life, given for 
 man, and made of infinite worth by His Godhead. 
 Hence, amid all its divisions, Christendom unites on 
 Calvary. 
 
 To us who hold on conviction the old faith, the sad- 
 dest spectacle of our age is this intelligent, respectable, 
 hungering multitude, who, seeking relief from temporal, 
 
 22 
 
transient human ills, follow wavering and glimmering 
 lights, doubtful as ghostly luminosities fancied hover- 
 ing over graves; and who are thus turned away from 
 that restful and satisfying salvation that comes from 
 the dying, risen, ascended and glorified Redeemer. We 
 would call them back to Calvary. The humiliation of 
 its Cross does not hide the glory. A dying man is our 
 Incarnate God. In the last gasps of life He proves His 
 sovereign Creatorship. Jesus expiring is Omnipotent. 
 He veils the skies He spread and the sun He formed. 
 He shakes the world, and rends the rocks He laid in 
 her foundations. He opens graves and paradise, show- 
 ing that His pierced hands hold the keys of earth and 
 heaven. From His cross He parts the veil of the tem- 
 ple, while the priest, unconscious, is offering to Him as 
 Jehovah the evening sacrifice. 
 
 The Supernatural, as transcending the natural and 
 material, is as ineffaceable a factor in the Bible as i? 
 Remission of Sin. Let us turn to the writings of the 
 oracle of Christian Science. Or we will enter a temple 
 filled with anxious inquirers. The lecture gives us a 
 clew to the cult. It occupies itself with the flesh. Are 
 prayers for healing answered? Who present are wit- 
 nesses to our miracles? Shall we use the surgeon's 
 knife when our petitions fail? In amputations shall we 
 resort to anesthetics? Interest is confined to the cor- 
 poreal organism. Triumphs of supernatural powers are 
 over a relieved tooth ; over a rheumatic limb ; over an 
 aching and even a bald head ; over nervous disturb- 
 ances, rather than over desperate disease and disloca- 
 tion. Our assembly fixes attention on the passing ills 
 of the body, itself soon to be dust in darkness. Flesh 
 and time absorb the hour. A cloud obscures the eternal. 
 Amid all exercises an inevitable doubt spreads from 
 
 23 
 
the temples of Christian Science bewildering as a 
 mountain-mist. 
 
 Reliable faith must have infallible answer. If I can 
 not by prayer restore a severed limb ; if I can not relieve 
 a deadly cancer ; if I can not overcome a consuming- 
 leprosy, I can not be accredited with power over lesser 
 ills. A limitation of my faith is confession of my im- 
 potency. Unable to cure all, I can be trusted to cure 
 none. And able to cure all, I can stop death and make 
 man immortal. Here Christian Science is confronted 
 with all the analogies of nature and experiences of 
 mankind. 
 
 Fossils in Laurentian rocks prove that cycles since 
 minute millions died. Adam died ; Noah died ; Moses 
 died ; Prophets died ; Messiah died ; Apostles died ; He 
 who wrote "the prayer of faith saves the sick" himself 
 died. Since, billions have died. From analogy we infer 
 that for future humanity is reserved a universal doom. 
 The dust of all the generations of man witnesses his 
 impotency to eliminate disease, triumph over death and 
 achieve his corporeal immortality. 
 
 But here arises a question far beyond the domain of 
 Christian Science. Our inquiry takes a wider range. 
 It is vital to our age: What distinguishes Bible mir- 
 acles from all other claims to supernatural power? I 
 will attempt a discrimination. 
 
 We have seen that Remission of sin is the prime gift 
 promised in Scripture. Old Testament and New make 
 it the root-fact in every human life. See Moses in the 
 encampment of Israel ! From Jehovah, Creator of the 
 Universe, he offers, through priestly sacrifice, personal 
 and national forgiveness. He commands pain and death 
 and destruction by flames, of valuable animal property. 
 No rational Jew will slay and burn his lamb on the 
 
 24 
 
mere word of his fellow. Remission from Jehovah pre- 
 sumes attestation from Jehovah by miracle from Jeho- 
 vah. Without proof of a Divine commission Moses 
 would have been stoned for his offer and Jiis ordina- 
 tion. Descending glory from the Almighty Creator on 
 His tabernacle and temple visibly witnessed that here 
 He remitted sin by faith in priestly sacrifice. Not thus 
 attested by Himself the seat of His sovereignty in 
 Israel would have been entitled to no more belief than 
 shrines of Baal, or Isis, or Moloch, or Athene, or Venus, 
 or Bacchus, or Jupiter. 
 
 Our Savior also promised Remission of sin. All the 
 miracles of His ministry are signs and seals of His 
 Divine authority. His supreme proof is His Resurrec- 
 tion. Here are opposed to Him the analogies of nature 
 and the doom of humanity. A corpse made alive con- 
 tradicts the established order of our world. 
 
 But life is a fact familiar as death. I prove it by my 
 senses. Our metropolis swarms with busy millions. 
 They live. How do I know? They move. Not like a 
 corpse by external force, as those electric figures flashed 
 into dazzling activities by a distant dynamo. Only mo- 
 tion from within proves life. When I see ; when I hear ; 
 when I touch ; when I taste ; when I smell ; when I 
 walk; when I talk, I live. One voluntary lift of my 
 finger is sufficient proof. A child knows whether its 
 mother is alive or dead. It decides on the evidence of 
 its senses. Society is based on our credence in the 
 senses. Our banks, our railroads, our telegraphs, our 
 telephones, our steamships would have no existence 
 without the senses. Humanity would be an impossi- 
 bility without the senses. Physical Science grounds all 
 its discoveries on the senses, and thus harmonizes with 
 Christianity. 
 
 25 
 
On one single, simple proof to eye and ear and touch, 
 Reason rests her faith in the Resurrection of the Re- 
 deemer. Doctrine may be inscrutable where evidence 
 is plain. Deductions of Science must be certain al- 
 though her truths exceed comprehension. As before 
 a court and jury, our appeal is to visible, audible and 
 tangible fact. If, after death, Jesus moved and spoke 
 and ate, He lived. Apostles are His witnesses. Does 
 their testimony convince my Reason? On my affirma- 
 tive answer to that question depends logically my own 
 faith in Christ as a personal Savior, and in Scripture as 
 His divine revelation of Himself. And I can speak 
 only for myself. For nearly sixty years I have tested 
 the Apostolic witnesses by those principles of evidence 
 I learned as a lawyer from Blackstone and Starkie and 
 Greenleaf, and which I applied in the trial of causes 
 before courts and juries. To my reason the proofs of 
 their ability and veracity are convincing and overwhelm- 
 ing. To the testimony of the Apostles I add the words 
 of our Lord, promising and predicting His own resur- 
 rection. I study His character and apply to Him every 
 test that my reason can suggest. I compare Him with 
 all the other billions of humanity. He alone is a witness 
 without blemish. He alone conquers my reason, dis- 
 solves prejudice, and overcomes doubt. In Him the 
 moral ideal of my race is my supreme trust, and I 
 accredit Him when He asserts His own Resurrection. 
 Outside my Bible, all other witnesses are found wanting 
 in those infallible proofs which give the sole glory of 
 immutable truth to the testimony of the Apostles, and 
 our Lord. 
 
 But while these are the positive arguments convinc- 
 ing my reason, there is also a negative side of the ques- 
 tion which should not be overlooked. 
 
 26 
 
Distinguished modern philosophers affirm that nature 
 is inviolable and miracles impossible. Admit these 
 postulates, and Jesus never performed any miracles. If 
 He knezv that He never performed any miracles He 
 was a supreme impostor. His recorded miracles are 
 beyond our computation. Conscious of His impotency, 
 each of His professed miracles is a fraud. The glory 
 at His birth — fraud ! The voice at His baptism — 
 fraud ! His conquered temptation — fraud Bartimeus 
 restored — fraud ! Loaves and fishes multiplied — fraud ! 
 Lazarus risen — fraud ! Transfiguration — fraud ! Agony 
 — fraud ! Cross and resurrection and ascension, each 
 stamped with fraud. Then from Bethlehem to Bethany 
 Jesus a fraud ! 
 
 But if nature is inviolable and miracles are impossible, 
 and Jesus believed that He performed miracles, He is 
 a supreme lunatic. We have in our Asylums deluded 
 wretches who fancy themselves throned and sceptered 
 over empires. Jesus claimed power not only over na- 
 tions but over nature. He professed authority over bil- 
 low and tempest ; disease and death ; earth and heaven. 
 He asserted that He would raise humanity from the 
 decay of the grave. He made Himself the Judge of our 
 race, with title to award everlasting life and death. A 
 man now with such claims would be consigned to an 
 asylum. We thus see that Jesus was either an impostor 
 or a lunatic, if it be true that nature is inviolable and 
 miracles impossible. But when we examine the charac- 
 ter of our Lord such a conclusion is absurd and mon- 
 strous. My keenest scrutiny proves Him an incarnation 
 of Truth ; the ideal of Holiness ; the model of Right- 
 eousness for a universe and an eternity and an infallible 
 witness on whose testimony I believe His Resurrection. 
 And to this weight of evidence I add thousands of years 
 
 2 7 
 
of prophecy embracing nations, interpreting history, and 
 illuminating Messiah. 
 
 Here we have the supreme glory of the Bible miracles 
 exalting them above all competition. My reason accepts 
 them on the testimonies of my Savior and His Apostles. 
 In Gospels and Acts and Epistles I study my witnesses. 
 As a judge on his depositions decides questions of life 
 and property, so I, in the records of Peter and John 
 and Matthew and Mark and Luke and Paul, have be- 
 fore me all the evidence necessary for a legal opinion. 
 Behind these are the Prophets. Above all is the im- 
 maculate and majestic Jesus. Other miracles supported 
 thus I would believe. But my reason has found such 
 marks of truth in my Bible only. 
 
 Graduated from college at the mature age of seven- 
 teen, I aspired to master Newton's Principia and La 
 Place's Mechanique Celeste and the strange methods of 
 Calculus. A year of study chilled my youthful zeal. 
 I am as unable to demonstrate the Copernican System 
 as to make the universe it explains. Yet I believe the 
 principles of the Copernican System while my proofs 
 are thin as air. How much stronger my reasons for 
 my faith in Scripture than my acceptance of Science! 
 My Bible is ever with me. I have its testimonies at 
 my command. I can read and ponder and conclude. 
 I have thus a faith in the Resurrection of my Lord more 
 rational than my belief in the fundamental laws of the 
 universe. 
 
 With the miracles of the Bible contrast human prodi- 
 gies ! Too often they bear the marks of ambitious and 
 avaricious imposture. Tested by legal rules they prove 
 fabrications of villains or delusions of visionaries. 
 Bible miracles are evolutions of a venerable system ex- 
 tending through centuries, each performing its part in 
 
 28 
 
authenticating revelation, each having its place, each 
 like a stone in an edifice giving strength to the majestic 
 temple of truth. After intoxicating the fancies of 
 fanatics, and filling the pockets of villains and exciting 
 the stare of the multitude, works of fraud and super- 
 stition pass away. Never do they become incorporated 
 with the intellectual development of humanity. Mir- 
 acles of the Bible live. Designed chiefly to attest Chris- 
 tianity they continue to enforce its moral system ; to 
 guide in spiritual experience, and illustrate and impress 
 the doctrines of our salvation. They become emblems 
 of faith and love and hope, musical in song and beauti- 
 ful in art. Immortal, they inspire genius and symbolize 
 the eternal. 
 
 In its proofs, we have said, Christianity and Science 
 rest on the senses. Celestial facts come to Astronomy 
 through the telescope. To the eye the spectroscope 
 proves the unity of the universe. In retort and battery 
 Chemistry utilizes touch and taste and smell. Geology, 
 Botany and Mineralogy, with a sisterhood of studies, 
 depend wholly on observation. 
 
 Christianity in her miracles anticipated the methods 
 of Science. Through the senses the Almighty evinces 
 His personal sovereignty of creatorship. He breaks the 
 uniformity of nature that lulls into pantheistic stupidity, 
 and interferes with that mechanism whose uniform per- 
 fection is an opiate to faith. Crown of all, He reveals 
 His sovereignty of Remission by commanding earth 
 and heaven from His Cross and in His Resurrection. In 
 Jesus holiness is not a doctrine, but an incarnation. Im- 
 mortality He makes a visible fact. Her types, her 
 promises, her prophecies Christianity verifies to the eye 
 in the person of Jesus. Her past, her present and her 
 future she concentrates on a person. Her magnificence 
 
 29 
 
of evidence in prediction and miracle, like a firmament 
 of stars, she revolves about a person. Her salvation for 
 soul and body she expresses in a person. All her celes- 
 tial employments are inspired by a person crowned with 
 the visible glory of Godhead, and sceptered over the 
 universe He created. 
 
 When the canon of Scripture closed there could be 
 never again proofs of miracles equal to its own. In all 
 that followed must be wanting those marks of veracity 
 found in our witnessing Lord and His Apostles. We 
 descend from the best evidence possible to the infinitely 
 inferior. We pass from the Divine to the human. We 
 take our steps down from God to man. 
 
 But Old Testament and* New promise a power tran- 
 scending immeasurably the relief of mere bodily ail- 
 ments. Our Bibles propose perpetual proofs of a vital 
 energy to be exerted over human souls and lives which 
 Christian Science overlooks. Jesus said that His Disci- 
 ples should perform "greater works" than His own. 
 He cleansed a leper. What could be greater? He 
 opened the eyes of Bartimeus. What could be greater? 
 He called Lazarus from the tomb. What could be 
 greater ? Transfiguration ! Resurrection ! Ascension ! 
 — What could be greater? I answer: Down to the end 
 of time, the miracles of the Divine Spirit in the conver- 
 sions of humanity. The aim of Christianity is not a 
 physical healing of perishable bodies, but to beautify 
 earth and people heaven with pure souls. 
 
 Lazarus came alive from the tomb — but he died. The 
 eyes of Bartimeus were opened — but he died. Lepers 
 were cleansed — but they died. Blind and deaf and 
 dumb and halt and maimed were restored — but they 
 died. Miracles of Jesus, necessary and mighty in attest- 
 
 3° 
 
ing power, were transient manifestation's of His divine 
 energy. In a few hours, or days, or years, His bodily 
 restorations expended their results. The eye He 
 opened ; the ear He unstopped ; the tongue He loosed ; 
 the flesh He cleansed ; the corpse He made alive — these 
 and all His mercies to the flesh ended in the corruption 
 of death. Each was for that little span before a grave. 
 Our work is eternal. Its subjects are not bodies, but 
 \souls. Its aim is not release from mortal pain, but 
 spiritual preparation for immortal joy. Its end is ever- 
 lasting salvation. We live now, not under a dispensa- 
 tion of sense, but of Spirit, transcending, as eternity 
 time, all merely physical and transitory miracles. 
 
 Unfamiliar with ecclesiastical history, multitudes sup- 
 pose many modern movements to be, as they claim, 
 original. Two centuries after Christ errancies were 
 ascribed to Scripture that might startle our extremist 
 hypercritics. Before A. D. 231 the Clementines were 
 written. Almost like the Imitation of Christ and the 
 Pilgrim's Progress, these Dialogues attained a wide 
 circulation. After two centuries of universal popularity 
 they were translated by Rufinus from Greek into Latin. 
 And they rose to their highest favor when disciples 
 were tested by sword and flame in the martyrdoms of 
 the Aurelian, Decian and Diocletian persecutions. Yet 
 these Clementines teach "that Scriptures have joined to 
 many falsehoods" and have "some true sayings and 
 some spurious". They repudiate Old Testament proph- 
 ets ; ridicule Moses ; insult John the Baptist, and scorn 
 and discredit Paul. No hyperergic of our times has 
 shown the same genius of picturing eloquence in ridi- 
 cule of the sacrificial system. Hear their irreverent 
 skepticisms ! "Beware of thinking otherwise of God 
 
 3i 
 
than that He is the only God and Lord and Father of 
 the righteous. If He hardens hearts, who makes wise? 
 If He makes blind and deaf, who gives sight and hear- 
 ing? If He commands pilfering, who administers jus- 
 tice? If He dwells in a tabernacle, who is without 
 bounds? If He is fond of fat and sacrifice, who is 
 holy? If He dwells in shadow and darkness and storm 
 and smoke, who is the Light that brightens the uni- 
 verse? If He is pleased with candles and candlesticks, 
 who then placed the luminaries in the heavens? If He 
 comes with trumpets and shoutings and darts and ar- 
 rows, who is the looked-for Tranquility of all? If He 
 loves war, who wishes peace" ? Voltaire himself could 
 not exceed this scorn of the Clementines. 
 
 In Montanus we discover that exaggeration of physi- 
 cal miracles which now marks Christian Science. Un- 
 der the New Testament temporary attesting signs were 
 succeeded by abiding regenerating power. Yet as the 
 life of faith and love and liberty became chilled into 
 dogma and formalism and ceremonial, earnest men 
 sighed for the freedom and purity of Apostolic times. 
 They yearned not only for the Pentecostal conversion, 
 but for the Pentecostal fire and the Pentecostal roar. 
 Thus, like Christian Science, Montanism descended 
 from Spirit to flesh and vanished in the mists of ages. 
 
 Humanity always and everywhere aspires to bodily 
 restorations. The splendid Augustine's immortal "City 
 of God" is spotted with credulity. Painful superstitions 
 mar the eloquent Chrysostom, matchless in oratory, yet 
 a magnifier of monstrous prodigies. Even Ambrose of 
 Milan has clouded his name and fame as author of the 
 "Te Deum". with suspicion of manufactured miracles. 
 Relics of medieval healings piled together would out- 
 top the pyramid. Thus Christian Science repeats the 
 
 32 
 
old story of all nations and ages, but with a subtle wis- 
 dom hides fanaticism and promotes respect. Science 
 implies induction, and Christian suggests sanctity; and 
 under such a shrewd combination, adapted to our times, 
 has flourished a movement remarkable as Gnosticism, 
 or Manicheeism, or Montanism. 
 
 Our Lord was Omnipotent. He could have healed 
 humanity. He could have abolished disease, arrested 
 death and closed the portals of the grave and turned 
 earth from curse to paradise. He could have made 
 hospitals useless, medicines needless, physicians patient- 
 less, and by a word accomplished for mortals that uni- 
 versal cure for which Christian Science builds her tem- 
 ples and lavishes her treasures. Yet how few our Lord 
 relieved ! Pain and death now rule our race. Why did 
 not Jesus exert His omnipotence to abolish bodily ail- 
 ment and corruption? Because He had an end tran- 
 scendently wiser and higher and nobler. By the cure 
 of the soul He sought immortality for the flesh. His 
 trump of resurrection is to make our body ideal. When 
 our world is spiritually prepared it will be transfigured 
 into an everlasting perfection of bliss and glory. The 
 wisdom of Jesus went to the root of the disease of our 
 humanity. His diagnosis and His remedy evidence His 
 omniscience. Promised Remission and His Spirit are 
 His salvation for time and eternity. How stupendous 
 His revolution in man! It makes childish Christian 
 Science. 
 
 To illustrate His spiritual re-creation our Savior uses 
 the sublime image of the atmosphere. It enfolds a 
 world. In its vast circumference how mighty its in- 
 visible movements ! Home of the tempest ; birth-place 
 of the cloud; seat of the lightning; yet for man a maga- 
 zine of illimitable life! This quick, powerful, irre- 
 
 33 
 
sistible universal air is a symbol of that Divine Spirit 
 hovering over humanity with a ^regenerating energy 
 infinitely and eternally superior to cures exerted on a 
 body, which, like all vegetable and animal substances, 
 will soon mingle with the dust of the earth. 
 
 Scripture subordinates time to eternity. Its clew to 
 earth is discipline for Heaven. Where that thread slips 
 our fingers our existence is a confusing and maddening 
 and suicidal tangle in which multitudes are immeshed. 
 The logical end — despair ! In the hopeless darkness of 
 this firmament the Bible sets its stars. Its apocalyptic 
 thrones and crowns and harps and gems and gold in a 
 magnificent celestial metropolis of the universe are sym- 
 bols of everlasting glories and felicities. For a veiled 
 future its discipline ! Of my specific employments in 
 the bright world beyond I am ignorant as is a child for 
 the requirements of his vocation as a man. Like him 
 my condition necessitates me to trust, and to leave my 
 education for the eternal to my Father in the Heavens. 
 All my prayers relating to my earthly life have an inev- 
 itable limitation. Wealth ! It may be my curse. Repu- 
 tation ! It may swell my pride. Health ! I may abuse 
 it to destruction. What I deem bliss may be ruin. 
 Pain may be my essential discipline for the everlasting. 
 
 But while promises for the earthly and the temporal 
 are conditional, promises for the spiritual and immortal 
 are absolute. Do I ask Remission? I have a promise. 
 Do I ask Assurance? I have a promise. Do I ask 
 Comfort? I have a promise. Do I ask Purity? 
 I have a promise. Do I ask Victory? I have 
 a promise. Like light and air each Promise is 
 free and fitted to my practical needs. It would make me 
 live right that I may die right. A flash of the cloud is 
 not its symbol. Christianity is the tamed and applied 
 
 34 
 
electric force. Wild and dazzling displays of the mystic 
 fluid in the heavens are not so striking as the spectacle 
 presented when the potent element is stored for domes- 
 tic use and at our will propels a machine or illuminates 
 a city. 
 
 Hundreds of years before Christ the Greeks knew 
 that friction developed in amber a force attracting min- 
 ute particles. That fact in elektron was the germ of 
 discoveries and inventions now revolutionizing human- 
 ity. But how long in maturing to their present per- 
 fection ! Ages elapsed. Down to our own times elec- 
 tricity was a toy, I remember it as a curious sparkling 
 display in a college lecture-room. Often, it delighted a 
 staring multitude. Thirty years since its engine was a 
 plaything. Now the dynamo moves our world. Elec- 
 tricity heats and lights and drives and rules — creator of 
 innumerable industries — and even talks beneath oceans 
 and continents. Patient, painful, laborious, costly cen- 
 turies have been required for these magnificent results. 
 So we believe our race is preparing for a spiritual 
 achievement transcending infinitely the brilliant physical 
 triumph. The Promised Spirit will regenerate man- 
 kind with an energy more beneficent than electricity, 
 and to an immortal health beyond the dreams of Chris- 
 tian Science. 
 
 35 
 
III. 
 
 PANTHEISM, SCIENCE AND SCRIPTURE 
 
 Humanity in all ages has imaged and worshiped 
 deities of its own manufacture. Nor was Polytheism 
 inconsistent with culture. Babylon and Ninevah are 
 now famous for their cuneiform libraries. Indeed, the 
 little wedges on their tablets and cylinders formed a 
 universal, international language. We have not yet sur- 
 passed the grandeur of the pyramids and the columned 
 majesty of Luxor. Homer and Demosthenes and Thu- 
 cydides are our models in style. Our ideal in Archi- 
 tecture is the Parthenon, a monument of idolatry, while 
 annual explorations increase our admiration of the 
 templed Forum. In the galleries of Rome and Florence 
 the chief charm is in works of genius from artists who 
 painted and carved and adored the gods of Olympus. 
 
 Yet it is also true that, as the ancient nations ad- 
 vanced in culture, philosophical minds seceded from 
 Polytheism. It. was first suspected, then rejected, and 
 at last ridiculed, despised and abhorred. Thus the Pan- 
 theism of the few arose to battle with the idolatry of 
 the many. The mind of man has always revolved in 
 this monotonous circle. At the root of the difference 
 between idolatry and philosophy is the question of 
 
 36 
 
Personality. The Personality which Polytheism multi- 
 plies Pantheism extinguishes. It absorbs personality in 
 a mystic evolution from nature. In old Hermes Tris- 
 megistus we see expressed not only a doctrine of Egypt, 
 but also of Greece and Rome and India and China and 
 Japan, and of our modern unchristian Science in every 
 part of the earth — "Thou art whatsoever I am ; Thou 
 art whatsoever I do or say ; Thou art all things, and 
 there is nothing Thou are not". That is the universe 
 is god and god is the universe. Pantheism is the grave 
 of personality and obligation and accountability. 
 
 Now against both Polytheism and Pantheism Script- 
 ure is a perpetual protest. It denounces the many gods 
 of idolatry, and asserts the personality and sovereignty 
 and creatorship of the Omnipotent and Omniscient 
 Maker of the Universe. The pronoun / in every page 
 of the Old Testament and the New enforces the com- 
 mand of Jehovah and the promise of Jesus. "I will 
 bless thee ; / am thy shield and exceeding great reward ; 
 / am Jehovah thy God who brought thee out of the 
 land of Egypt ; / am the first and the last ; / have formed 
 thee ; / have redeemed thee ; / form the light and create 
 darkness ; / am the vine ; / am the way ; / am the truth ; 
 / am the life". 
 
 What does Science say? Does Science agree with 
 Polytheism? Or does Science agree with Pantheism? 
 Or does Science agree with Scripture? We propose 
 to show the testimony of Science. 
 
 I begin with light. It robes creation. It reveals the 
 beauties of earth. It unfolds the glories of heaven. 
 Yet Light is impersonal. Not one ray of its splendors 
 from the most brilliant of its suns, can say : "/ shine !" 
 
 Gravity attracts worlds ; unites systems ; in a fellow- 
 ship of motion binds together our universe. What a 
 
 37 
 
force of the Omnipotent ! Yet Gravity can not say : 
 '7 cause these globes to roll ; / wheel these suns about 
 each other; / do this illimitable work with the exactitude 
 of a mathematical formula !" 
 
 Electricity plays an important part in our modern 
 civilization. It propels our cars ; talks for us around 
 the globe ; drives our ships ; illuminates our cities and 
 communicates through air over oceans between vessels 
 miles apart. Yet Electricity, like Light and Gravity, is 
 impersonal. It can not say : U I flash; / speak; / pro- 
 pel ; / illuminate". 
 
 As with worlds so with atoms. Not a solitary mole- 
 cule in our universe can use the personal pronoun and 
 say: '7 exist; / combine; / control creation''. 
 
 Nor in our own bodies of flesh is the result different. 
 My physical organism begins in an ovum which is mat- 
 ter. It comes into the light by birth, matter. It is fed 
 by matter. It is matter in bone and muscle and sinew 
 and heart and brain — all matter, only matter, and always 
 matter — and, like Light and Gravity and Electricity and 
 all the primal forces of- nature, impersonal. So far Pan- 
 theism has the argument. Judgment would be in its 
 favor if the court had no other witnesses. Our modern 
 physicists and scientists and philosophers, dealing only 
 with impersonal facts and forces see the universe as 
 impersonal, and insensibly incline to the impersonal of 
 Pantheism. It is thus without design that our material 
 age banishes God from His own creation. 
 
 What accomplishes for man those stupendous results 
 which Science boasts? What paints the picture; carves 
 the statue ; erects the edifice ? W r hat charms in music ; 
 thrills in eloquence ; ennobles in literature ? What res- 
 cues earth from barbarism, and fills it with beauty and 
 comfort and refinement? Is it the hand? Is it the 
 
 38 
 
voice? Is it the brain? No! We will show that it is 
 the soul which makes art, creates science, delights in 
 literature. Soul beautifies earth and reveals heaven. 
 Soul discovers facts from laws, and triumphs in loco- 
 motive and steamship and telegraph and telephone and 
 telescope, and gives man his mastery over the forces of 
 the universe — soul, greater than light, greater than 
 gravity, greater than electricity, greater than wheeling 
 suns and systems, and yet a mighty inner world of 
 power of which its possessor is blindly ignorant. That 
 which searches all and knows all and conquers all is 
 neglected by all. To the laws which give glory to the 
 soul humanity is insensible. This soul is the forgotten 
 witness we now introduce into court. 
 
 I examine Myself! Through my five senses I know 
 the material universe. Of its existence my Perception 
 gives me assurance and T have no other evidence. My 
 Memory retains and recalls my knowledge, which [ 
 reduce to my command by its discoverable laws. Im- 
 agination combines my percepts into forms not in na- 
 ture, ever sparing towards ideals transcending creation 
 itself; while my Reason proves and classifies according 
 to eternal truth. Appetites, desires, emotions, passions 
 are the executive power of my inner self, driving me 
 forward with thrills of joy or agony. Conscience sits 
 my Judge, condemning and approving. Master of my 
 soul is my all-directing Will. And in all thought, in all 
 feeling, in all volition is my Consciousness of Myself 
 as an ineradicable, causative, personal agent. 
 
 In material objects, known by my Perception, I find 
 certain universal properties. Each has length ; each has 
 breadth ; each has thickness ; each has weight. Each I 
 can reduce to inches and pounds. Not so my thoughts, 
 my feelings, .my volitions! In these I find not one of 
 
 39 
 
the properties essential to matter. I can not measure 
 my Memory by the yard ; I can not reduce my Imagina- 
 tion to furlongs; I can not weigh Reason by avoir- 
 dupois ; I can not square an emotion or cube a passion ! 
 I can not apply to Conscience a merchant's scales. 
 Thinking and feeling and willing are eternal opposites, 
 sheer contradictories of length and breadth and thick- 
 ness. If properties differ their substances differ. To 
 soul I can not apply the properties of matter, and to 
 matter I can not apply the properties of soul. A tree 
 think ! A mountain feel ! A star will ! Absurd ! Or 
 a soul short ! A soul long ! A soul broad ! Ridiculous ! 
 Matter perceive ! Matter remember ! Matter imagine ! 
 Matter reason ! Matter conscientious ! Inconceivable ! 
 Then, soul and matter are essential and eternal oppo- 
 sites and contradictories, united in one human person- 
 ality in a way which so far' is to all our philosophy 
 baffling, and possibly forever inexplicable. 
 
 Mr. Hume defines mind "to be nothing but a heap or 
 collection of different impressions united together by 
 different relations". And Mr! Mill says: "Mind is a 
 series of feelings with a belief in the permanent possi- 
 bility of the feelings". These writers make the soul a 
 mere succession of ideas, and consequently the universe 
 a mere succession of events. Having eliminated causal- 
 ity from man they eliminate causality from God. With 
 causality they entomb personality. By this philosophy 
 Hume and Mill bring back upon the world the old 
 Egyptian Pantheism. 
 
 Admitting their premise their conclusion is inevitable. 
 But in their definition of soul have they not omitted 
 that in it which is most fundamental and universal and 
 distinguishing? Am T a mere "heap'' of impressions? 
 Am I a mere "series" of feelings? Am I a mere "suc- 
 
 40 
 
cession" of ideas? Are all these impressions and feel- 
 ings and ideas united only by shadowy, uncausing and 
 indefinite relations? For answer I again look into 
 Myself! What do I find? I will start with this morn- 
 ing. When my eye opened to its light began my 
 thoughts and feelings and volitions, innumerable as the 
 rays of the sun which illuminate our world. For these 
 my witness is my Consciousness. But does this testify 
 only to successions in my mental movements? It as- 
 sures me of infinitely more. Beyond perceiving, beyond 
 remembering, beyond imagining, beyond reasoning, be- 
 yond feeling, beyond willing, it gives me the certitude 
 of a fact which Hume and Mill ignore. To its witness 
 of each operation of my soul it testifies that in each I 
 am its personal cause. As rays from a sun-center, Con- 
 sciousness proves to me that all my possible mental con- 
 ditions radiate from myself, and can be expressed only 
 by the pronoun 7". / perceive, / remember, / imagine, 
 / reason, I feel, / will. And when the soul acts upon 
 the body this / is the language of humanity. Panthe- 
 istic scientists and philosophers and hypercritics can not 
 accommodate their speech to their system, and with the 
 common billions of our race are forced to say : "I see, 
 I hear, I taste, I smell, I grasp, I move, I eat". Nor 
 are their feelings exempted from a necessary condition 
 of their existence. Hume and Mill and Hartmann and 
 Schopenhauer and McConnell, with ordinary mortals, 
 are compelled to terms of personality, and exclaim, "I 
 love, I hate, I rejoice, I hunger, I thirst". And, passing 
 into the regions of the masterful Will, they say — "I 
 choose, I determine, I resolve". 
 
 In every possible act of body and soul we express 
 ourselves by the / as a personal cause. We are driven 
 to it by our constitution. It is a universal necessity. It 
 
 41 
 
is witnessed by the language of mankind. It testifies 
 the heart of humanity. Could all men in all nations 
 and all regions voice their thoughts and feelings and 
 volitions during any single day, their / would thunder 
 over the universe and silence the dubious and incoherent 
 utterances of all our skeptical scientific and philosophic 
 and hyperergic and clerical Pantheists. 
 
 When a boyish collegian, I was charmed, almost 
 transported, by Paley's "Natural Theology". Its argu- 
 ments were vividly stated and unanswerably conclusive. 
 Design in nature ! It was painted to my eye. Even- 
 atom in the universe, by wise combination, was its wit- 
 ness. Personal Cause was implied, and hence not 
 proved. This truth Paley supposed was involved in his 
 conclusion. Late last century in Berlin Hartmann 
 arose. He became, in his brief day, the oracle of mod- 
 ern Pantheism. He admitted, with Paley, design in the 
 universe. He conceded also will; but denied person- 
 ality. He thus swept away the conclusion of the old 
 argument. The ground was changed. With Hume and 
 Mill, Hartmann eliminated from nature the / as a per- 
 sonal cause. The answer to him is found in the whole 
 scope of our argument and in the testimony of our 
 humanity. 
 
 Our proof, however, is not yet exhausted. Here is 
 an octogenarian who was painted in his infancy. Now 
 he sees himself a boy in the antiquated daguerreotype. 
 Then he beholds his photographed face and form as an 
 all-conquering youth ; as a battling man in the glory of 
 his physical and intellectual power ; and finally himself 
 as old and feeble and wrinkled and tottering. Through 
 all these stages of his life what contrasting changes — 
 revolutions in thought, in feeling, in opinion, in char- 
 acter ! Between infancy and age the differences are 
 
 42 
 
overwhelming. Yet one indestructible attribute of the 
 man has survived all the transformations in his body 
 and his soul. Within his eighty years the universe has 
 been one incessant whirl. Atoms have changed. Worlds 
 have changed. All sentient beings have changed. Out- 
 shattered pilgrim in his personality has not changed. 
 In terms of / he describes his whole life. In infancy, in 
 youth, in manhood he is 1. He is / in his last gasp. 
 Should he live forever he will be / forever. Immortal 
 his personality. Tear a man to fragments, blind his 
 eye, blast his ear, destroy smell and touch and taste, 
 reduce to idiocy or lunacy, and still identity survives. 
 The personality of a maniac is acknowledged by the 
 law, which guards his rights ; and is testified by the very 
 speech of humanity. 
 
 Amid all its triumphs Physical Science, insensible to 
 a fundamental fact, ends in Pantheism. Matter, we 
 have seen, I know by Perception and soul by Conscious- 
 ness. Beyond Perception and Consciousness I have no 
 evidence. Discarding Perception and Consciousness I 
 have no foundation. I am a suicidal skeptic in an in- 
 exorable universe. Our modern materialists can give 
 no reason for believing anything. Until they know and 
 accept their own personality in all their mental and 
 bodily acts, their whole mental structure is loose and 
 trembling as a house on the sands of the ocean exposed 
 to its cyclones. Before I can be stable in myself I must 
 answer, not only the question, "Why do I believe 
 in Christianity?" but also, "Why do I believe in 
 Anything?" Agnostics are doubters because ignorant 
 of the laws of their own minds. In matter they forget 
 soul. Yet what knows and controls and utilizes mat- 
 ter? Soul. Then soul is first and matter last. We 
 narrow Science when we include matter and exclude 
 
 43 
 
soul. As soul transcends matter Psychical Science is 
 superior to Physical Science. Psychical Science alone 
 takes me down to the fundamental fact of my person- 
 ality, and to those laws of belief which give assurance 
 to opinion. I do not mean here the wild dreams of 
 spiritualists ; the absurd claims of impostors ; the crude 
 conceptions of an abused and ignorant public. True 
 Psychology is inductive, founded on facts, deduced from 
 observations, ending in laws ; and is, therefore, the 
 ultimate of all our knowledge, the "Scientia Scienti- 
 arum", and as far above Physics as the soul of man is 
 above a star of heaven. 
 
 We have now come to the inference from our argu- 
 ment 
 
 Does my Consciousness assure me that I am a per- 
 son? Is my soul a cause? Am I indeed an I, in all I 
 think and feel and will and do? Then I reason upward 
 from myself to my Maker. Each effect must have ade- 
 quate cause. How can an impersonal cause produce in 
 me personality as an effect? How can an unconscious 
 cause produce in me consciousness as an effect? How 
 can the impersonal and unconscious as a cause produce 
 anything but the impersonal and unconscious as an 
 effect? If I am a conscious person, God is a conscious 
 Person. The I in me proves the I in ray Creator. My- 
 self, the finite I, and He, the Infinite I, my Sovereign 
 Maker ! 
 
 Xor is this truth merely philosophical dogma. It 
 revolutionizes all moral relations. To the impersonal 
 and unconscious we can owe no obligation. Pantheism 
 buries responsibility. And so does Philosophy with its 
 Rule of Right. This she traces to the "Nature of 
 Things", the "Fitness of Things", the "Good of our 
 race and universe". Shadowy mental conceptions, in- 
 
 44 
 
volvitfg no idea of duty ; and which leave every man to 
 his own rule. Pantheism and Philosophy thus alike 
 and together prepare the way for moral anarchy. But 
 is God my Maker? Do I owe Him all? Is He an 
 Infinite Person? To Him then, a Person, I owe alleg- 
 iance as a person. The I in man feels obligation to the 
 I in God ; I, the finite, is responsible to Him, the Infinite. 
 His Sovereign Will is. now my sole law. To find it and 
 to study it and to obey it, become my supreme duty. 
 Science has brought me back ' to Scripture ! Science 
 argues from the personality in man to that Personality 
 in God which is the foundation of Scripture. And in 
 this Science not only harmonizes with Scripture but 
 with the common sense of mankind. 
 
 The Personality of God, witnessed in every part of 
 the Bible, has special and emphatic testimony in Moses. 
 He was educated in the palace of Rameses the Great, 
 monarch and hierarch. Priests were the teachers of 
 the young Hebrew during forty years of his wonderful 
 life. They unfolded to him all the occult wisdom of 
 Egypt. Not unlikely they were educating the ward of 
 the daughter-wife of Rameses for the crown of his vast 
 dominion. From his youth Moses was familiar with 
 philosophical Pantheism and popular Polytheism. In 
 his palace priest-school he learned the creed of the one, 
 and over the land he saw the shrines and altars and 
 temples and images of innumerable deities. Center of 
 all this idolatry, Apis, a disgusting bull, adored as a 
 god ! Opposed to Egyptian Pantheism and Polytheism 
 were all the beliefs of Israel. Written traditions of 
 Jehovah, Moses must have found among his people. 
 These his masterful and inspired genius transformed 
 into inimitable Genesis. In creation he found Jehovah 
 as I ; in Paradise, Jehovah was I ; in the building and 
 
 45 
 
floating and resting ark, Jehovah was I ; covenanting 
 with Abraham and Isaac and Jacob, Jehovah was I ; 
 to himself in bush, in plague, in sea, in cloud and fire ; 
 in wilderness and on mercy-seat and between cherubim, 
 from shekinah, Moses heard constantly repeated, "I am 
 Jehovah". More impressive and sublime than all, the 
 words from the flame when Moses received the rod of 
 his power! 
 
 "I am- He who I am". Commission packed with per- 
 sonal pronouns. And all through the Old Testament, 
 in promise and prediction and command, the prophets 
 accentuate the same great fundamental and eternal 
 truth. Jesus-Jehovah renews and repeats their testi- 
 mony, — "I am the Resurrection and the Life; I will 
 come again and receive you to Myself; Where I am ye 
 shall be also ; I am He that was dead and am alive for- 
 evermore ; I make all things new". 
 
 Scripture and Science but express the voice of hu- 
 manity. Mr. Herbert Spencer attributes to a fish the 
 consciousness Pantheism denies to God. If one fish is 
 conscious, all swimmers of the sea are conscious. All 
 birds of the air are also conscious. And conscious all 
 the beasts of the earth. Men and angels too are con- 
 scious. Yea ! Conscious the very animalculae of a 
 dewdrop. Yet we are told by our scientific and philo- 
 sophic and hypercritic Pantheists, that He is impersonal 
 and unconscious — the Creator of all — who moves the 
 atoms, who revolves the worlds, who wheels the sys- 
 tems, who governs an infinite universe by mathematical 
 and mechanical law ; who fills it with innumerable per- 
 sonal and conscious intelligences, and is yet Himself an 
 impersonal and unconscious stupidity, not knowing his 
 own existence! I will accept their conclusion when I 
 can believe that angels and cherubim and seraphim and 
 
 4 6 
 
all terrestrial intelligences and celestial hierarchies are 
 self-evolved from protoplastic jelly fish. But until that 
 hour I prefer — with Scripture and Science, in protest 
 against Polytheism and Pantheism — the words of my 
 Creator, "I am Jehovah that maketh all things; I have 
 made earth and created man upon it ; I, even my hands 
 have stretched out the heavens and all the hosts of 
 them have I commanded". 
 
 47 
 
IV. 
 
 DR. DRIVER AND HIS PSALTER 
 
 We will never forget the impression produced when, 
 in the Union Seminary Library, we first examined the 
 works of the hyper-critic masters. Acquaintance with 
 Kuenen and Wellhausen and Briggs and Driver was an 
 era in life. It was a revelation of the modern methods 
 applied to Scripture. From a slight premise an enor- 
 mous conclusion ! Gigantic inference from pigmy spec- 
 ulation ! Recklessness resembling that of scientists who 
 from senseless and sterile protoplasm evolve the intelli- 
 gence of an illimitable universe ! Great scholars, in the 
 retirement of their libraries, with no instruments but 
 books, mending the Bible, and the Creation, and aspir- 
 ing to rival Omnipotence by making something out of 
 nothing ! 
 
 Like a house of cards by a kick of boyhood, before 
 this hyper-critic genius go down Rabbinical tradition, 
 Jewish national belief, and proved historic facts. Moses 
 in his Pentateuch gives place to shadows never heard 
 of until these bold gentlemen were born. Joshua is a 
 myth. David never wrote the Psalms ascribed to him 
 by our Lord and by Peter and by Paul. Isaiah and 
 Daniel are predicters after events, and the prophets gen- 
 
 4 8 
 
erally blundering forgers and liars, and all with the 
 approval of the Messiah ! Hyper-critics sweep away 
 the wonderful evidences which support Scripture as a 
 divine revelation of Salvation ; and in the wreck entomb 
 its doctrines ; and call on us to admire the firmament 
 from which they have hurled sun and moon and stars. 
 Some of the destructives would overturn the cross of 
 our Incarnate God, which centers the universe for time 
 and eternity. They forget that He is Judge as well as 
 Redeemer, and guards His word with His malediction. 
 
 The pages of The Parallel Psalter were cut by us 
 under the impression that it was another product of 
 this wild hyper-criticism. We were mistaken. Preju- 
 dice colored our judgment. It bears slight mark of the 
 Auriga who, a modern Phaeton, would drive his Oxford 
 chariot over the ruins of a universe. We are glad to 
 say that it is a work of patient labor, extensive scholar- 
 ship, and conservative method ; and a useful companion 
 to our venerable Anglican Psalter. 
 
 Yet, while the book evinces great learning, it is want- 
 ing in critical acumen and in literary taste. Our erudite 
 author lacks that poetical sensibility which could alone 
 bring him into sympathy with the immortal bard whose 
 verses are daily said and sung in every part of Christen- 
 dom. 
 
 We will take Psalm xci. for illustration. 
 
 Dr. Driver. — "He that dwelleth in the Hiding Place 
 of the Most High". 
 
 Anglican Psalter. — "He that dwelleth in the Defence 
 of the Most High". 
 
 King James' Version and the English and American 
 Revisions. — "He that Divelleth in the Secret Place of 
 the Most High". 
 
 The Hebrew thus variously rendered is sether. It 
 
 49 
 
may mean "Hiding Place", or "Defence", or "Secret 
 Place". Each translation is scholarly. Which is prefer- 
 able? We think that the Oxford Professor has selected 
 the most objectionable : Hiding Place. A boy wants a 
 hiding place for his play. A thief wants a hiding place 
 for his plunder. Hiding Place has a vulgar and peurile 
 association. It is also a temporary resort, not a 
 permanent habitation. Yet our author makes the 
 Most High dwell in a hiding-place. We prefer 
 the translation familiar in the dear old Bible as read 
 by our fathers in their morning devotions, and by our 
 clergymen in the sacred desk : "He that dwelleth in the 
 Secret Place of the Most High". Here, like Moses, we 
 are brought within the veil, into the holiest, and abide 
 in the Presence of Jehovah, Almighty Maker of the 
 universe. 
 
 From Dr. Drivers "fastness" in the second verse and 
 "trap" in the third, we turn with pleasure to the more 
 euphonious "fortress" and "snare" of King James. Nor 
 can we see why Oxford has changed the musical "shield 
 and buckler" of the other versions for "buckler and 
 targe" — the latter word harsh to the ear, hard to be 
 sung, and absolutely obsolete. 
 
 Again, note verse 3 of this Psalm! "Engulphing 
 pestilence". Is it possible? Can all the learning of 
 Oxford from Middeber Kavvoth, torture "Engulph- 
 ing"? With no suggestion of "engulphing", the words 
 mean pestilence of ruins, expressed in King James' by 
 "noisome", whose former meaning is now obsolete, and 
 by the preferable "deadly" of our English and American 
 Revisions. An ocean "engnlphs" ; but not a "pestil- 
 ence", imperceptible to sense and more subtle than the 
 air through which it diffuses its invisible poison. Here 
 Oxford seems to have violated taste and scholarship. 
 
 50 
 
We would not like to hear the choir of Christ Church 
 chant an awkward, unmusical word which does not 
 express the Hebrew, and which offends at once the ear 
 and the taste. Perhaps in his efforts to "engulph" 
 Scripture Dr. Driver has contracted a partiality for the 
 destructive term. However this may be, we must ex- 
 press our surprise that the University, in all its history 
 the most distinguished for its classic culture — Alma 
 Mater of Gladstone and Keble and Creighton and Lord 
 Chief Justice Coleridge and Lord Chancellor Selberne, 
 lawyer and poet — should have produced a learned Pro- 
 fessor who supplants all previous versions of the Bible 
 by a word which violates the original, and would, for 
 all time, mar the music of our glorious Psalter. 
 
 5i 
 
PROFESSOR BRTGGS AND HIS PSALTER 
 
 The laborious, minute and ponderous scholarship of 
 our author is pathetic. Could erudition and industry 
 qualify for his work few men would be better equipped 
 for brilliant success. Practically his book is a painful 
 failure. If possible to extinguish the divine fire of in- 
 spired poetic genius our Professor can supply the thick 
 and dark and abundant quenching fluid. His exposition 
 of the immortal Psalter, glorious in the light of God. 
 reminds us of an ancient clay-wall piled around a mag- 
 nificent oriental city in such a way as to exclude the 
 greatest possible refreshments of air and sunlight. 
 
 Proof is the dread of hypercritics. Assertion is their 
 life. Often so innumerable are their false and sweeping- 
 generalities that specific answer is difficult. We have 
 now an opportunity to narrow the issue. The word 
 asaph is found in most of the books of the Old Testa- 
 ment. It is an ancient, venerable and familiar Hebrew 
 verb. Our author says that in Psalm xxvii. its mean- 
 ing is "not earlier than the Maccabean period". Hence, 
 for this glorious anthem, he infers an origin centuries 
 after the Captivity ! On his unsupported statement we 
 
 52 
 
cannot accept this view. We question his accuracy. 
 We challenge his scholarship. We demand his proof. 
 
 No poet has ever been so widely read and sung as 
 David. This shows that his genius for sacred song sur- 
 passes all mortal gifts. He lifts us at once to Jehovah. 
 And his piety glows like a sun. In his exposition mere 
 learning resembles an aimless bat flitting blinded by the 
 splendors of the day. Genius must interpret genius and 
 godliness explain godliness. Otherwise, erudition, in- 
 stead of help, is hindrance. The eventful life of the 
 shepherd-boy whom valor crowned king, in its perilous 
 and picturesque variety, is often the sole key to strains, 
 which for ages, as no other, have taught and moved and 
 exalted humanity. Each historic door unopened the 
 hypercritic staggers on in his own darkness. As David 
 voiced the soul of Israel so he expresses the heart of 
 Christendom. Through the circuit of the centuries over 
 earth, his Psalms salute the morning and the evening 
 sun. Written under the shadow of the typical sacri- 
 ficial system of Moses, now, in the noon-light of the 
 Gospel, they celebrate the experiences of pious millions, 
 amid all climes and races, who worship the prophesied, 
 crucified and glorified Christ. To expound David de- 
 mands transcendent qualifications, which must spring 
 from mind and character and history. Woe to the man 
 whose unhallowed feet profane the temple of Jehovah, 
 and whose lips, untouched with the divine fire, would 
 blast the faith of his humblest servant! 
 
 Let us then inquire whether Dr. Briggs has those 
 personal gifts indispensable to a commentator of the 
 Psalms of the Son of Jesse. 
 
 i. We will examine our author as a Professor Train- 
 ing Presbyterian Clergymen. 
 
 Whatever legally and technically the creed and claim 
 
 53 
 
of the Seminary of our Professor, its chief purpose is 
 to educate students to be ordained as Presbyterian min- 
 isters. During its annual term, daily, Dr. Briggs meets 
 young gentlemen who are to subscribe the Presbyterian 
 Confession, preach in Presbyterian pulpits, and live and 
 work and die amid Presbyterian people. Yet for his 
 heretical departure from Presbyterian standards our 
 Professor has been excommunicated from the Presby- 
 terian Church by the Presbyterian Assembly, which is 
 surpassed in learning and piety and judgment by no 
 religious body in Christendom. Before the world that 
 verdict stands, despite Episcopal ordination based on a 
 hasty and regretted recommendation by our standing 
 committee and its esteemed and venerable head. How 
 must students regard such a teacher? Often with a 
 doubt; sometimes with a smile; slyly with a jest. But 
 relations so false influence beyond the lecture room. 
 They affect a man's whole character. They cloud his 
 intellect. They blunt his sensibility. A delicace spir- 
 itual instinct should be the breath of the life of a com- 
 mentator of the poet-prophet so profound in confession, 
 so insistent on uprightness : so soaring in piety, so sub- 
 lime in worship. 
 
 2. We examine Dr. Briggs as an Episcopal Clergy- 
 man. 
 
 Four characteristics distinguish his present Church : 
 
 ( i ) It admits to its pulpits only ministers in the apos- 
 tolical succession. (2) It restricts to Baptism regenera- 
 tion by the Holy Ghost. (3) It proclaims a Christian 
 Priesthood. (4) It administers Eucharist but to those 
 confirmed by its Bishops. 
 
 As may be inferred from their Greek originals, the 
 contradictory of Episcopalianism is Presbyterianism. 
 What Episcopalianism with its bishops asserts, Presby- 
 
 54 
 
terianism with its elders denies. In the four character- 
 istics named, Episcopalianism and Presbyterianism are 
 essential and eternal opposites. Yet to both these an- 
 tagonistic organizations Dr. Briggs is committed. As 
 a Professor he is honorably engaged to defend Presby- 
 terianism, and as a Clergyman he is solemnly pledged 
 to teach Episcopalianism. With monotonous elevation 
 and depression we conceive his lecture-room an ecclesi- 
 astical see-saw. When Presbyterianism goes up, Epis- 
 copalianism goes down. Professor and Clergyman are 
 irreconcilables. Theologically Dr. Briggs wars with 
 Dr. Briggs. Ceaseless airy mutations are not congenial 
 to the study of the song-worship of the Psalmist whose 
 inspired anthems soar into the liberty of the glory of 
 the sunlight of assured faith in the presence and prom- 
 ise of Jehovah. 
 
 Dr. Briggs Denies the Biblical Moses 
 
 He says that the laws and institutions of the Jews, 
 civil, religious and domestic, were not given in the 
 wilderness, "but are now seen to be the development of 
 the experience of Israel during the centuries of his 
 residence in the Holy Land. It would be absurd to 
 ascribe the elaborate Pentateuchal code to the Israel of 
 the Exodus". 
 
 But the Bible of our Professor asserts the reverse of 
 the book of our Professor. It tells us that the Hebrews 
 were delivered from Egypt : by pillared cloud and fire 
 led through the sea : given by Jehovah the ten com- 
 mandments on Sinai : and records the directions for the 
 Tabernacle, its erection, and acceptance by a descending 
 divine glory. Without proof, on his mere word, our 
 Professor sweeps away the Book of Exodus. Leviticus 
 too he affirms was not a communication in the wilder- 
 
 55 
 
ness, but a development in Canaan. What says itself? 
 It records the place, region and period of its revelation. 
 The Place : "Jehovah called unto Moses and spake unto 
 him out of the tabernacle of the congregation". The 
 Region : The last verse of Leviticus informs us that — 
 "These were the commandments which Jehovah com- 
 manded Moses for the children of Israel in Mount 
 Sinai". The Time : Before' Israel left the wilderness on 
 its march to Canaan. Nor less specific is Numbers ! 
 The book begins — "Jehovah spake unto Moses in the 
 Wilderness of Sinai, in the tabernacle of the congrega- 
 tion, on the first day of the second month in the second 
 year after they were come out of the land of Egypt" : 
 and it ends — "These are the commandments and judg- 
 ments which Jehovah commanded by the hand of Moses 
 unto the children of Israel in the plains of Moab by 
 Jordan near Jericho". Thus Numbers, commenced in 
 the wilderness of Sinai, was completed before the en- 
 trance into Canaan. Deuteronomy is equally express. 
 Hear its first verse : "These are the words which Moses 
 spake unto all Israel on this side of Jordan in the wil- 
 derness". From the call on Horeb to the death in Moab, 
 through Exodus, Leviticus, Numbers, Deuteronomy, in 
 scores of places, we have the words — "Jehovah spake to 
 Moses". Here then is the difference between the Bible 
 of our Professor and the book of our Professor : 
 
 Bible — A Revelation. 
 Professor — A Development. 
 
 Bible — Given in Wilderness. 
 Professor — Growth in Canaan. 
 
 Bible — Written by Moses. 
 Professor — W r ritten after Moses. 
 
 Bible — A Divine Command from Jehovah. 
 
 56 
 
Professor — A human work like the American Con- 
 stitution. 
 Bible — Direct from God. 
 
 Professor — Direct from man. 
 
 Hence the distance of Professor from Bible is the 
 distance of man from God. 
 
 Thus Dr. Briggs entombs four books of Scripture 
 he vowed as an Episcopal Clergyman he would believe 
 and defend. He does more ! He makes them forger- 
 ies. He stamps them lies. He exposes them to scorn. 
 Denying the Biblical Moses he gives a mutilated sub- 
 stitute all infidels rejoice to accept. Ingersoll presented 
 nothing they esteem better. 
 
 The call of Moses ! The deliverance from Pharaoh ! 
 The passage through the sea ! The Law from Sinai ! 
 The Tabernacle modelled and consecrated in celestial 
 splendor ! The cloud and fire ! The rock and manna 
 and serpent ! The countless revelations from Jehovah ! 
 Miracles of love and power from Egypt to Canaan, 
 ascribed to Almighty God, authenticated by prophets, 
 extolled in the Psalms, confirmed by the Apostles, ac- 
 cepted by the Universal Church, sacred in the hearts 
 and homes of Jews and Christians, — all are falsehoods, 
 if we believe the assertion of our author in his Study 
 of Holy Scripture. 
 
 Dr. Briggs Denies the Biblical David 
 
 Hypercriticism is a mental phenomenon. Its cause is 
 natural constitution. In all its disciples there is a defect 
 in the logical faculty. Often hence the plainest argu- 
 ment finds no response. To the blind we can not inter- 
 pret the blue of the sky, or to the deaf the roar of the 
 ocean. As an Athanasius from Arius, as Augustine 
 from Pelagius, so differs a Bishop Lightfoot from a 
 
 57 
 
Dr. Driver. The genius of Hypercriticism is revealed 
 in the statement of our author, that textual examina- 
 tion is the "only" way to "reliable evidence". Yet ex- 
 perience proves that nothing has ever led to more 
 absurd and monstrous errors. Literary criticism is a 
 byword of uncertainty. For nineteen centuries a Latin 
 inscription staring from a frieze on the Pantheon misled 
 all archeologists. Psalmanazar made a fortune out of 
 a lying history of Formosa. Lucas sold for large sums 
 more than twenty-five thousand forged letters, many of 
 them endorsed by the French Academy of Immortals. 
 Young Ireland deceived his father, a lawyer, who per- 
 suaded the most celebrated critics that a play by his son 
 was a work of Shakespeare. The puzzle of Junius has 
 never been solved. Chatterton imposed on literary 
 London, and McPherson cheated cultured Edinburgh. 
 Even our modern Lanciani, supreme in Roman antiqui- 
 ties, was beguiled by the fib on the Pantheon. Yet ex- 
 cluding all other light, Hypercritics grope and crawl 
 and stumble amid obscure and conflicting texts, con- 
 fused by the raw mists of their own learning. 
 
 For proof we return to the book of our author. 
 
 Prefixes attribute seventy-four Psalms to David. The 
 remainder have an uncertain origin. A few have pecu- 
 liar sacredness because in the text of inspired Scripture 
 they are referred to the poet-king of Israel. Of these 
 some are not only anthems of worship, but prophecies 
 of Messiah. As a witness of our Lord each is holy as 
 an altar of his temple. To undermine its authority is 
 like a profane touch to the ark of Jehovah. The most 
 sacred Messianic text is not reached in the present vol- 
 ume of Dr. Briggs, but it is embraced in his obliterating 
 methods. As he has assigned Psalms attributed to 
 David by Peter and Paul to the times centuries after, we 
 
 58 
 
infer that the prophecy of our Lord, by Jlimself as- 
 cribed to His royal ancestor, will by our author be re- 
 ferred to similar periods. 
 
 We pause to remark that all these revolutionary 
 changes have been made without a semblance of proof. 
 For two centuries the hypercritic magazine has been 
 storing its weapons. Where is Strauss? Where is 
 Baur? Where is Renan? Where is Wellhausen? 
 Where is Kuenan? Where is Driver? Where is the 
 whole formidable army with its irrestible equipment? 
 Surely from such magazines of learning our author 
 should have found one argument. It lie has, we have 
 not. He gives us the results of his textual investiga- 
 tions : but no proofs. It is to be hoped that his Inter- 
 national Commentary successors will be more liberal in 
 argument, and assume no pontifical authority. 
 
 Now we will proceed to give the evidence on which 
 we believe the Psalms, referred by inspired Scripture 
 to David, had him for their author. As representing 
 all, we will select specially — the Second, the Sixteenth, 
 the Eighteenth, and the One Hundred and Tenth. 
 
 (i) The Jewish Church universally ascribed these 
 Four Psalms to David. What a sublime work to fix the 
 canon of the Old Testament ! Yet for this we are in- 
 debted to learned Hebrews : men for ages eminent in 
 erudition ; devoted to the purity of the sacred text ; 
 Rabbis in schools of superlative excellence ; generation 
 after generation giving their lives to Scripture ! Even 
 the affixes to the Psalms must have been subjected to 
 their scrutiny, and are to be weighed as evidence. 
 
 (2) The Apostolic Church universally ascribed these 
 Four Psalms to David. Who gave this opinion au- 
 thority? Men chosen by Christ as His witnesses and 
 promised by Him the guidance of His infallible Spirit. 
 
 59 
 
(3) The Patristic Church universally ascribed these 
 Four Psalms to David. To whom are we indebted for 
 the Canon of the New Testament? To Greek and 
 Latin Fathers. Men nearest the time of Christ per- 
 petuated and confirmed the Hebrew tradition. 
 
 (4) The Medieval Church universally ascribed these 
 Four Psalms to David. Its ponderous learning was not 
 critical, but its spiritual instincts are more reliable than 
 the crude and proofless and destructive generalizations 
 of modern Hypercriticism. 
 
 (5) The Universal Church since the Reformation has 
 ascribed these Four Psalms to David. Greeks, Latins, 
 Anglicans, Protestants, unite in testimony. Is it said 
 there are exceptions ? Yes ! Unitarians and Univer- 
 salists and Hypercritics. But if they are represented 
 by the Commentary of Dr. Briggs, on no ground of 
 solid argument. To our author and Dr. Driver and 
 Dr. Peters and Dr. Batten and Dr. Paton and long lists 
 of European and American International Commenta- 
 tors, we oppose the names of Luther and Calvin and 
 Melancthon and Edwards and Hodge and Burgon and 
 Alford and Westcott and- Lightfoot. 
 
 (6) Scripture ascribes these Four Psalms to David. 
 The Eighteenth. — 1 Samuel xxii. — "And DAVID 
 
 spake the words of this song in the day in which Jeho- 
 vah had delivered him out of the hand of all his ene- 
 mies, and out of the hand of Saul". 
 
 The Sixteenth. — Acts ii. 25. — Peter said — "For 
 DAVID speaketh concerning Him, I foresaw the Lord 
 always before my face". 
 
 The Second. — Acts xiii. 33, 36. — Paul said — "As it 
 is also written in the Second Psalm, Thou art my son 
 this day have I begotten Thee. — For DAVID after he 
 had served his own generation fell asleep". 
 
 60 
 
The One Hundred and Tenth. — In Matthew xxii. 41- 
 46, our Lord speaks : — "While the Pharisees were gath- 
 ered Jesus asked them, saying, what think ye of Christ, 
 whose Son is He? They say unto Him, Son of David. 
 How then doth DAVID in spirit call Him Lord, saying, 
 The Lord said unto my Lord sit Thou on my right hand 
 till I make Thine enemies Thy footstool? If David then 
 call Him Lord, how is He his Son? And no man was 
 able to answer Him a word". 
 
 In the commentary on Psalm xxii. we have proof of 
 hypercritic methods. Jesus dying quotes it on the cross. 
 John tells us that it was "fulfilled" as "Scripture", and 
 was hence Prophecy. It is, therefore, a vivid predictive 
 picture of the crucified Messiah which could only have 
 been painted by the Holy Ghost, and as such it is con- 
 secrated in the heart and worship of Christendom. 
 Nothing in the Old Testament so powerfully confirms 
 faith in the New. As Prophecy this Psalm in all ages 
 since Christ has been hallowed by the Universal Church. 
 What does Hypercriticism say ? To reverse the faith of 
 Christendom what proof has Dr. Briggs ? Hear him ! 
 "We cannot think this prophecy. The reference to a 
 historical situation is unmistakable". With a pen-stroke 
 this man would ink into blackness the glory of the Holv 
 Ghost ! 
 
 This treatment of the Holy Ghost of the Old Testa- 
 ment is not surprising when we see all that our author 
 says of the Holy Ghost in the New. He teaches that 
 the disciples at Pentecost "Spoke not in a foreign lan- 
 guage, but in the ecstatic, frenzied, unintelligible spir- 
 itual speech of which Paul tells us in the first Epistle 
 to the Corinthians". Here again we notice the abyss 
 between his Bible and our Professor. It seems a chasm 
 of the blackness of darkness. 
 
 61 
 
Bible — "As the Spirit gave them utterance". 
 
 Dr. Briggs — As frenzy gave them utterance. 
 
 Bible — "Every man heard them speak in his own 
 tongue". 
 
 Dr. Briggs — Every man heard them speak ecstatic 
 jabber. 
 
 Bible — "We do hear them speak in our own tongue 
 the wonderful works of God v '. 
 
 Dr. Briggs — We do hear them speak unintelligible 
 spiritual jargon. 
 
 While the Holy Ghost crowns the Apostles with fire 
 and baptizes them with power, these witnesses of our 
 crucified and risen Lord talk like idiots ! So teaches 
 the leader of our Hypercritic Commentators ! Let 
 Christendom adopt his emendations of his Bible, and it 
 will speedily eliminate the Holy Ghost from its Creed, 
 and Pentecost from its festivals. 
 
 Why do Hypercritics select the time of the Macca- 
 bees as a period of Psalms? Most strangely here all 
 presumptions are against their device. Bloody wars 
 stifled the voice of song. Heroes fought for existence. 
 Patriotic battle was stained with cruel carnage. We ask 
 Dr. Briggs for the name of one poet in that stormy age 
 capable of writing a single Psalm. Do Hypercritics 
 suppose that gifts of genius are common as their own 
 inventions? There was but one Homer; one Virgil; one 
 Shakespeare; one Milton! And David! Is he less il- 
 lustrious than the crowned kings of profane verse? If 
 the works of Drs. Driver and Briggs represent the 
 average International Commentator, it would be easy to 
 furnish many firmaments with galaxies oi such nebu- 
 losities. But David is a sun in a different sphere. He 
 shines in an incomparable glory. But once in our 
 world's history has the Almighty seen fit to create a 
 
 62 
 
human orb of such immortal splendor. It can not be 
 blotted from the firmament! 
 
 Dr. Briggs Denies the Biblical Christ 
 
 He who brands as forgeries Exodus, Leviticus, Num- 
 bers and Deuteronomy, will not spare Genesis. Each 
 hypercritic spade-worker digs a grave for the Penta- 
 teuch to entomb Moses. Human reason can not credit 
 lies. If the condition of salvation is belief in falsehood 
 I shall be damned forever. When Christ taught, the 
 Pentateuch existed in Hebrew and Greek ; was familiar 
 in Targums ; was expounded in synagogues ; was un- 
 folded in schools ; was in the homes and hearts and 
 memories of the Jewish People. Invariably it was as- 
 cribed to Moses. Did our Lord regard its author as a 
 myth, or his work as a forgery ? He whom in his creed 
 our Clergyman-Professor calls "God", "very God of 
 very God", "by whom all things were made" ; Teacher 
 and Savior of Israel ; surely knew whether the Penta- 
 teuch was a lie imposed as truth on the flock for whom 
 as their "Good Shepherd" He was about to die ! Jesus 
 spoke of the "writings of Moses" in a way all his people 
 understood. Jesus said that He came to fulfil the Law 
 of Moses. Jesus in His Temptation quoted Moses. 
 Jesus ordered sacrifice according to the commands of 
 Moses. Jesus at His Transfiguration talked with Moses. 
 Jesus in His Eucharist incorporated the Passover of 
 Moses. Jesus dying conformed minutely to the sacri- 
 ficial appointments of Moses. Jesus risen expounded 
 Moses. Jesus made belief in Moses a condition of faith 
 in Himself. Let Dr. Briggs present to his students his 
 forged, mutilated and incredible Moses ! Belief would 
 be impossible. Yet to reject Moses is to repudiate 
 Christ. So says our Lord Himself ! Thus in his own 
 
 63 
 
lecture-room our Professor erects impassable barriers 
 between his students and their Savior. Having a mis- 
 sion to improve Scripture, let him also mend creation by 
 turning it back to chaos ! Such is the fatal tangle in 
 which Hypercriticism would involve the Gospel of Ever- 
 lasting Life ! Such is the net of contradiction it weaves 
 around the Bible! Such is the inextricable maze of 
 doubt and darkness and despair into which our Inter- 
 national -Hypercritic Commentators would lead the 
 Church of the living God ! 
 
 But no ! There is hope ! Out of Anglican and 
 American ports we see emerging a brave fleet. It is 
 manned from stoker to admiral. Music peals, banners 
 fly, crews exult in promised victory. Over each mast- 
 head floats a streamer with the inscription— INTER- 
 NATIONAL HYPERCRITIC COMMENTARY. 
 We wish no wreck from storm or battle — no wound 
 even to a powder-monkey. Towering from mid-ocean 
 we behold an ETERNAL ROCK crowned with a sun. 
 In the Everlasting Light that splendor typifies may' our 
 youthful navy reverse its course; throw overboard its 
 charts, its ordnance, its pennants, its libraries ; take the 
 old untorn Bible for its compass; blazon its banners 
 with Salvation, and with us fight sin and Satan and 
 make universal over earth the Kingdom of our God- 
 Savior Jesus Christ! 
 
 6 4 
 
VI. 
 
 PAGAN AND CHRISTIAN ROME IN THE 
 APOCALYPSE 
 
 The ancient Oriental world was often taught by pic- 
 ture. Before the portals of Assyrian palaces gigantic 
 winged bulls with human faces warned monarchs that 
 strength, swiftness and wisdom alone preserved empire. 
 In Egypt obelisks, temples and pyramids were hiero- 
 glyphic histories. Animals symbolized the divine attri- 
 butes. Largely the Old Testament is a system of types. 
 Prophetic pictures of Daniel and Ezekiel took color from 
 their Assyrian environment. We have in the Gospels 
 the Lamb as an emblem of our Redeemer, and a Dove, 
 of the Holy Ghost. Empires are symbolized in the 
 prophets by lions, bears, leopards, eagles ; and also by 
 sun and moon and stars. Deluge and eclipse and earth- 
 quake denote destructions of nations. All these images 
 are combined in the Apocalypse with a variety and 
 sublimity suitable to the close of the Book of God. 
 
 John informs us that an angel was commissioned to 
 tell him what he saw and heard. The divine messenger 
 had been on earth a brother-prophet. He came to the 
 exiled Apostle in Patmos in the reign of the tyrant 
 Domitian. Before the eye or mind of John this angel 
 
 65 
 
brought a succession of pictures. In themselves these 
 seem grotesque, bewildering and absurd. But we are 
 informed that they are prophecies of historic events, 
 and are given, not to puzzle, but to instruct. Felicity 
 is promised to their intelligent interpretation. 
 
 Warning precedes prediction. It is addressed to 
 seven Asian Churches imperilled by Judaism and Pag- 
 anism. To them apostasy meant extinction. The angel 
 begins by unfolding a divine panorama. Startled by a 
 trumpet-voice, John sees an image of his Savior — not 
 in His earthly humiliation ! Jesus appears in the majesty 
 of Incarnate Godhead prepared for judgment ! He is 
 clothed with splendor, and girdled with gold. He holds 
 seven stars. He has in his mouth a sharp sword. As 
 burning brass his feet ; as flames his eyes ; as the sun 
 his face. White his head, and his voice the sound of 
 many waters. Before this awful Christ John falls as 
 dead. The Judge then speaks as Jesus : "Fear not ! I 
 am the first and the last : He that liveth and was dead ; 
 and behold I am alive forevermore !" 
 
 Our aim is now historical exposition. We will not. 
 therefore, dwell on the fearful and faithful apocalyptic 
 warnings to the Churches. With terrific threats, what 
 promised rewards ! Only, to conquerors ! The tree of 
 Life in Paradise ! Over the second death, victory ! The 
 hidden manna and hospitable stone ! Power over na- 
 tions with the morning star! White raiment of immor- 
 tality ! A temple pillar with the name of God ! Seat 
 with Christ on the throne of His universe ! 
 
 A preparing imagery introduces prophecy. The 
 angel shows John a throne in Heaven. It is the seat of 
 the Sovereign of all, brilliant as jasper, scarlet as sar- 
 dine, encircled by an emerald bow of Mercy and terrific 
 with the lightnings and thunders of Justice. Types of 
 
 66 
 
Holiness, seven lamps flame over a crystal sea. Clothed 
 in white and crowned with gold, twenty-four elders rep- 
 resent the Patriarchs of the Law and the Apostles of 
 the Gospel. Filled with eyes, indicating intelligence, 
 four life-creatures — soa — unite in ceaseless worship. 
 An anthem of creation precedes the song of redemption 
 — "Thou art worthy, O Lord, to receive glory and 
 honor and power. For thou hast created all things and 
 for thy pleasure they are and were created". 
 
 Mingling with saints and angels, who are these Life- 
 Creatures? They had been men. In the next Chapter 
 ihey cry — "Thou hast redeemed us". Hence they rep- 
 resent human spirits in Paradise. We see in them 
 images of our celestial and everlasting ideal of holiness. 
 The faces indicate the courage of the lion, the gentle- 
 ness of the calf, the wisdom of the man, and the loftiness 
 of the eagle. 
 
 Now the angel exhibits to John a book with seven 
 seals. It resembles an ancient parchment-roll and is 
 held by the enthroned Almighty Maker. This book 
 contains the prophecies we are about to explain. For 
 its interpretation earth and heaven are challenged by 
 the angel. In the universe none is worthy even to look 
 upon the roll. John weeps in disappointment. An elder 
 speaks comfort. Now appears a "Lamb as it had been 
 slain". Yet, standing, it lives ! It had died, and risen, 
 and will interpret. Creation bursts forth into adoring 
 ecstatic song. We have the key to the Apocalypse — 
 Jesus our Incarnate God; our Human Brother; the 
 crucified and glorified Savior! 
 
 I. 
 
 The Apocalyptic Prophecies begin with a series of 
 images that symbolize the agencies which overthrew 
 Pagan Rome. 
 
 6 7 
 
I. Interpretation of Seal First 
 
 "I saw, and behold a white horse, and he that sat on him had 
 a bow, and a crown was given him, and he went forth, con- 
 quering and to conquer" (ch. vi. 2). 
 
 Seal First is opened by the Lamb. In a voice like 
 thunder a life-creature cries — "Come and see". Soon 
 after the vision of Patmos the tyrant Domitian died. 
 In a few, years the Antonines succeeded to the empire 
 with a prosperity the historian Gibbon paints as the 
 ideal of human felicity. Conspicuous in the triumphs 
 ascending the Capitoline Hill and in those climbing 
 Monte Cavo to its Latin temple, was a zvhite horse, 
 which thus became an emblem of victory. The apoca- 
 lyptic rider is a crowned conqueror going forth to more 
 splendid dominion. Yet in his hand a prophetic menace ! 
 He grasps a bow! Not a Roman sword or javelin! 
 The bow was a barbarian weapon. Even the Antonines 
 were forced to employ the barbarian to defend the 
 empire. Eventually the barbarian bow triumphed over 
 Roman sword and javelin which had conquered a world 
 to imperial domination. 
 
 2. Interpretation of Seal Second 
 
 "And there went out another horse that was red: and power 
 was given to him that sat thereon to take peace from the earth, 
 and that they should kill one another: and there was given 
 unto him a great sword" (ch. vi. 4). 
 
 Prosperities of Flavians and Antonines were followed 
 by desolating intestine wars. Red, like blood, now 
 colors the symbolic horse. His rider holds, not a bar- 
 barian bow, but a Roman sword. With their own 
 weapon Roman fought Roman. Hired Goths and Van- 
 dals and Britons, often in command, terrified the em- 
 
 68 
 
pi re, and bestowed the imperial diadem. East battled 
 West, and North slaughtered South. The divine eagles 
 saw their legions killing one another. In a vivid sen- 
 tence the Second Seal depicts these suicidal wars. Once 
 nineteen candidates contended for the purple. Reeking 
 with Roman blood, barbarian slaves and peasants wore 
 the crown of the world, which Julius and Augustus 
 dared not assume. 
 
 3. Interpretation of Seal Third 
 
 "I heard a third life-creature say Come and see. And I be- 
 held and lo a black horse, and he that sat on him had a pair of 
 balances in his hand ; and I lizard a voice in the midst of the 
 life-creatures say, A chenix of wheat for a denarius and three 
 chenixes of barley for a denarius, and see thou dost not in- 
 justice — adikescs — the oil and the wine" (ch. vi. 5, 6). 
 
 Rome wasted the world with merciless exactions. 
 Oppression in the provinces fed the luxury of the capital 
 which effeminated the empire. Europe and Asia and 
 Africa were robbed by a monstrous greed, always clam- 
 oring and devouring and unsatisfied. Plunder made 
 more ravenous the appetite it sought to gorge. Exces- 
 sive tribute cursed Rome to ruin. Hence the warning 
 sign of this Third Seal ! Wheat and barley and wine 
 were life-necessities, and tempting, therefore, commer- 
 cial greed where equity demanded a fair price. Bal- 
 ances signify that oppressors will be weighed in the 
 scales of the Almighty Justice. Black is the prophetic 
 emblem of funereal woe. Tyrannical exactions will be 
 punished, and Rome buried under the wrecks of her 
 dominions. 
 
 4. Interpretation of Seal Fourth 
 
 'And I looked and beheld a pale horse and his name that 
 sat on him was Death, and Hades followed with him ; and 
 
 69 
 
power was given him over the fourth part of the earth, to kill 
 with the sword and with hunger and with death and with the 
 beasts of the earth" (ch. vi. 8). 
 
 Cruel oppressions, remorseless taxations, corrupting 
 luxuries were followed by devouring wild beast and 
 desolating pestilence. Ghastly famine wasted the world. 
 Humanity groaned under its calamities. From Hadrian 
 to Constantine History pictures this terrific seal. 
 
 5. Interpretation of Seal Fifth 
 
 "I saw under the altar the souls of them that were slain for 
 the Word of God and the testimony which they held. And 
 they cried with a loud voice : How long, O Lord, holy and 
 true, dost Thou judge and avenge our blood on them that 
 dwell on the earth"! (ch. vi. 9. 10). 
 
 Under Nero occurred the first great outburst against 
 Christianity. Charged with firing Rome, martyrs were 
 torn by dogs and burned as torches to light the tyrant's 
 Vatican gardens. A decree of the just Trajan legalized 
 persecution. Decius enforced the worship of gods by 
 imprisonment and torture. The imperial philosopher, 
 Marcus Aurelius, kindled even more destructive fires. 
 Urged by Galerius, the moderate Diocletian let loose 
 the last tempest, which was exhausted by its own vio- 
 lence. From Nero to Constantine myriads perished. 
 Their blood cried to Heaven. Pagan Rome must an- 
 swer for her murdered martyrs. 
 
 6. Interpretation of Sea! Sixth 
 
 "And, -lo, there was a great earthquake; and the sun became 
 black as sackcloth of hair, and the moon became as blood ; and 
 the stars of heaven fell unto the earth, even as a fig tree casteth 
 her untimely figs, when she is shaken of a mighty wind. And 
 the heaven departed as a scroll when it is rolled together; 
 and every mountain and island were moved out of their places. 
 
 70 
 
And the kings of the earth, and the great men, and the rich 
 men, and the chief captains, and the mighty men, and every 
 bond man, and every free man, hid themselves in the dens 
 and in the rocks of the mountains ; and said to the mountains- 
 and rocks, Fall on us, and hide us from the face of him that 
 sitteth on the throne, and from the wrath of the Lamb : for the 
 great day of his wrath is come ; and who shall be able to 
 stand"? (ch. vi. 12-17). 
 
 The Roman emperor was esteemed a god. He was 
 called divine in life, and worshipped after death. 
 Shrines and altars and temples were consecrated to his 
 memory. A vile Nero was an imperial divinity ! The 
 tyrant Domitian was sainted — "My Lord and my God" ! 
 Over a conquered world these blasphemies followed 
 the victorious Roman eagles. But the crucified Jesus 
 triumphed ! His cross hurled down thrones and altars. 
 Temples of Paganism fell ; its priesthood was scattered ; 
 its magnificence obscured. On the throne of the world, 
 crowned and triumphant, sat the Christian Constantine. 
 To symbolize this stupendous event, images from earth 
 and heaven are summoned by the apocalyptic angel. 
 The world shakes ; the sun is black ; the moon turns 
 blood ; the stars fall ; heaven departs as a scroll ; islands 
 and mountains remove ; kings and princes, bond and 
 free, hide in dens and rocks from the wrath of the 
 Lamb. 
 
 7. Interpretation of Seal Seventh 
 
 "And when he had opened the seventh seal, there was 
 silence in heaven about the space of half an hour" (ch. viii. 1). 
 
 Constantine's enthronement brought rest to Chris- 
 tianity. Calm succeeded tempest. After centuries of 
 martyrdom smiled universal peace. This tranquil era 
 is sublimely imaged. Four angels hold back the winds. 
 
 71 
 
From the East ascends another angel to seal the tribes 
 of Israel. Converted Gentile nations are represented by 
 an innumerable triumphant and exulting multitude in 
 white robes, having palms, cleansed in the blood of the 
 Lamb, released from tribulation, and translated into the 
 perfect bliss of an everlasting salvation. 
 
 The end of the Law was the remission of sin. Proph- 
 ets witnessed remission. John the Baptist promised 
 remission. After His resurrection Jesus commanded to 
 preach remission. At Pentecost Peter proclaimed re- 
 mission. Our Lord came from His glory to convert 
 Paul and to commission him to teach remission. Hence 
 to show the way of remission the writings of the great 
 Apostle are supreme authority. In Romans he makes 
 remission plain. There Paul says we have remission 
 through faith in the Blood of our Divine Christ. Be- 
 tween the soul and its Savior, for remission he places 
 no priest, no bishop, no pope, no sacrament. Faith in 
 the Blood of our Incarnate God is "accepted for right- 
 eousness" ; our sin is forgiven ; our guilt cancelled ; our 
 persons are justified ; and we are reconciled to the 
 Father and are endued with the Holy Ghost, and tri- 
 umph in adoption and assurance and sanctifkation and 
 hope and peace and joy and victory. 
 
 But in all his epistles Paul gives proof that false and 
 feeble men detested and distorted truth. He rebukes 
 apostasy, worldliness and immorality. While he lived 
 he averted the perils of Judaism and Paganism. In 
 floods the evils he feared came on the Church when 
 Paul died. A grotesque, gigantic, diabolical midnight 
 phantom, Gnosticism, bewildered millions. Heresies 
 multiplied. Even martyrdom was sometimes a fanati- 
 cism. When its prisons were filled with saints two rival 
 factions battled in Carthage. Rome was torn with 
 
 *fc>< 
 
 72 
 
strifes. One pope fought his way back to his throne in 
 blood. Ecumenical Councils degenerated into mobs 
 where Pagan guards policed furious ecclesiastics. 
 Arians and Athanasians filled the world with a war of 
 rival creeds. The eloquent Chrysostom, the brilliant 
 Ambrose, the oratorical Gregories, the immortal Au- 
 gustine, through their saint-worship, led the Church 
 into one universal idolatry. Moral corruption followed 
 doctrinal perversion. How vile was Christian Carthage ! 
 We have a letter of Augustine beseeching the Bishop 
 to stop drunkenness in Church festivals, which the peo- 
 ple defended by pious intoxications at Rome under the 
 shadow of its pope. Salvianus paints a dark and true 
 picture of his times : "The very Church of God which 
 ought to be in all things the pacificatrix of God, what is 
 she in fact but the provoker of God? And, a very few 
 excepted who flee from evil, what else is almost every 
 assembly of Christians but a den of vices? For you 
 will find in the Church scarcely one who is not either a 
 drunkard or a glutton or an adulterer or a fornicator 
 or a ravisher or a frequenter of brothels or a robber or 
 a manslayer. Who sin at this rate? Surely not many 
 monks ! Ay ! Under color of religion, sold to worldly 
 views, these men, after a course of shameless profligacy, 
 inscribing themselves with the title of sanctity, have 
 changeed their name but not their life. You would sup- 
 pose them not so much to have repented of their former 
 crimes as to have repented of their repentance". 
 
 II. 
 
 Historic facts prove that the Christian Empire was 
 ripe for Judgment. And it came! 
 
 73 
 
I. Interpretation of the First Trumpet 
 
 "The first angel sounded, and there followed hail and fire 
 mingled with blood and they were cast upon the earth : and 
 the third part of the trees was burnt up" (ch. viii. 7). 
 
 Under the Seventh seal, the First Trumpet ! Pros- 
 pect of catastrophe had silenced Heaven. John saw an 
 altar of gold whose unaccepted fire was hurled in wrath 
 against tlie earth. Seven angels receive each a trumpet. 
 Woe peals over a world made vile by an apostate 
 Church. 
 
 A great State requires great leaders and a great peo- 
 ple. The strength of the many must be guided by the 
 wisdom of the few. Pagan Rome attained sovereignty 
 by the genius of generals who disciplined and com- 
 manded a conquering soldiery. What the Republic 
 gained the Empire lost. Shall Christian Rome recover 
 and save a divided and distracted dominion ? Alas ! the 
 brilliant promise of the victorious Constantine became 
 clouded. Salt of salvation was wanting. Idolatry in- 
 vaded and superstition emasculated the Church. Hero- 
 ism perished and morals were corrupted. "There fol- 
 lowed hail mingled with fire and blood, and they were 
 cast upon the earth, and a third part of the trees were 
 burned up, and all the grass". Imperial and ecclesiasti- 
 cal tyrannies stifled ability and enterprise. Classes and 
 masses sank together. Rome was paralyzed. Goth and 
 Vandal and Hun easily subdued an imbecile manhood. 
 Hail and fire and blood blasted the trees, representing 
 kings and princes and senators ; and devoured wholly 
 an enslaved and degenerate people as dead grass con- 
 sumed by Autumn flames. 
 
 74 
 
2. Interpretation of the Second Trumpet 
 
 "And the second angel sounded, and as it were a great 
 mountain burning with fire was cast into the sea ; and the third 
 part of the sea was blood ; and a third part of the creatures 
 which were in the sea and had life, died ; and the third part 
 of the ships were destroyed" (ch. viii. 8, 9). 
 
 Youthful Rome saw that unless she commanded the 
 Mediterranean universal empire was impossible. She 
 created a navy and in three years conquered Carthage, 
 the supreme naval power. Rome then was Queen of the 
 world. But barbarians menaced by sea as well as by 
 land. Goths sailed down the Euxine ; took Chalcedon ; 
 burned Nicomedia ; appeared before Athens, and al- 
 though repulsed foreshadowed for Rome eventual loss 
 of naval supremacy. After centuries the catastrophe ! 
 Vandals steered their fleet from Spain to Africa ; seized 
 Carthage ; from this conquered capital dispatched ships 
 and by repeated victories dominated the Mediterranean. 
 That vast essential sea became to Rome_useless as if 
 heated insufferably by a mountain of fire and reddened 
 with unnavigable blood and loathsome with the putres- 
 cence of death. 
 
 3. Interpretation of the Third Trumpet 
 
 "And the third angel sounded, and there fell a great star 
 from heaven, burning as it were a lamp, and it fell upon the 
 third part of the rivers, and upon the fountains of waters; and 
 the name of the star is called Wormwood; and the third part 
 of the waters became wormwood, and many men died of the 
 waters, because they were bitter" (ch. vii. 10, 11). 
 
 By five centuries of war Rome secured supremacy in 
 Italy. Thence she pushed her conquests over the world. 
 Her armies and her revenues she drew from Spain, 
 Gaul, Britain, Germany, Illyrium, Greece, Syria, Pales- 
 
 75 
 
tine, Egypt, Carthage and Mauritania. Like fountains 
 and rivers these countries poured enriching streams into 
 Rome. Her fallen fortune is visible in a descending- 
 star which turns to wormwood-bitterness the sources of 
 supply to her imperial life. Christian Rome is smitten 
 to poverty. Infatuate envy killed her ablest defenders. 
 Stilicho was sacrificed and Belisarius driven to despair. 
 Goths and Vandals and Huns took the West and Arabs 
 and Turks the East. The poison of death was in all the 
 fountains and rivers of empire. 
 
 4. Interpretation of the Fourth Trumpet 
 
 "And the fourth angel sounded, and the third part of the sun 
 was smitten and a third part of the moon, and the third part of 
 the stars ; so that the third part of them was darkened, and the 
 day shone not for the third part of it, and the night likewise" 
 (ch. viii. 12). 
 
 Centuries of tyranny feeding ■ vice and crime and 
 luxury, prepared for the conquering hordes of Alaric, 
 Genseric and Theodoric, while these made possible the 
 final work of Odoacer. By sword and stratagem he 
 obtained the crown of Italy. In A. D. 475 he used his 
 power to abolish the dominion of Romulus Augustulus, 
 who was forced to sign his resignation and send it to 
 the Senate. In him went down the sun of the Christian 
 Empire and with him its satellites. Over it — a third 
 part of the whole — fell the darkness of night. 
 
 5. Interpretation of the Fifth Trumpet 
 
 "And the fifth angel sounded, and I saw a star fall from 
 heaven unto the earth ; and to him was given the key of the 
 bottomless pit. And he opened the bottomless pit ; and there 
 arose a smoke out of the pit, as the smoke of a great furnace ; 
 and the sun and the air were darkened by reason of the smoke 
 of the pit. And there came out of the smoke locusts upon the 
 
 76 
 
earth; and unto them was given power, as the scorpions of the 
 earth have power. And it was commanded them that they 
 should not hurt the grass of the earth, neither any green thing, 
 neither any tree ; but only those men which have not the seal of 
 God in their foreheads. And to them it was given that they 
 should not kill them, but that they should be tormented five 
 months : and their torment was as the torment of a scorpion, 
 when he striketh a man. And in those days shall men seek 
 death, and shall not find it; and shall desire to die, and death 
 shall flee from them. 
 
 "And the shapes of the locusts were like unto horses pre- 
 pared unto battle; and on their heads were as it were crowns 
 like gold, and their faces were as the faces of men. And they 
 had hair as the hair of women, and their teeth were as the 
 teeth of lions. And they had breastplates, as it were breast- 
 plates of iron ; and the sound of their wings was as the sound 
 of chariots of many horses running to battle. And they had 
 tails like unto scorpions and there were stings in their tails: 
 and their power was to hurt men five months. And they had 
 a king over them, which is the angel of the bottomless pit, 
 whose name in the Hebrew tongue is Abaddon, but the Greek 
 tongue hath his name Apollyon" (ch. i-ii). 
 
 Exceeding all previous judgments the calamities now 
 predicted are called the "First Woe". Descending from 
 his visionary heights, Mohammed flames ruin over 
 earth. After years of failure his success began in mur- 
 der and robbery. The sword was his argument and 
 concubinage his reward. An eternal harem his para- 
 dise ! Arabs understood that Gospel and rushed to his 
 standard. Their conquering war-cry was, death to infi- 
 dels. Conversions were on battlefields. The Angel 
 shows Mohammed holding the key to an abyss out of 
 which rolls smoke to darken and suffocate. Apt image 
 of error clouding Asian and African regions once bright 
 with the glory of the Gospel ! Enslaved and tormented 
 Christians are well described as stung by scorpions and 
 seeking a death they could not find. Fitly, Arabic lo- 
 
 77 
 
custs symbolize Arabic armies from the Arabic desert. 
 A crown of gold recalls the yellow Mohammedan tur- 
 ban. Lion's teeth and woman's hair complete the pic- 
 ture of the fierce soldiers of the prophet, trampling 
 down under the hoofs of their horses Western Asia and 
 Northern Africa and Southwestern Europe. Behind 
 they left the poison of their creed, deadly as the scor- 
 pion-sting. Of these blasting multitudes the king is the 
 angel of the bottomless pit. His name in English is 
 Destroyer ; in Hebrew, Abaddon ; in Greek, Apollyon ; 
 and in History, Mohammed. 
 
 6. Interpretation of the Sixth Trumpet 
 
 "One woe is past; and, behold, come two woes more here- 
 after. 
 
 "And the sixth angel sounded, and I heard a voice from the 
 four horns of the golden altar which is above, God, saying to 
 the sixth angel which had the trumpet, Loose the four angels 
 which are bound in the great river Euphrates. And the four 
 angels were loosed, which were prepared for an hour, and a 
 day, and a month, and a year, for to slay the third part of 
 men. And the number of the army of the horsemen were two 
 hundred thousand : and I heard the number of them. 
 
 "And thus I saw the horses in the vision, and them that sat on 
 them, having breastplates of fire, and jacinth, and brimstones; 
 and the heads of the horses were as the heads of lions ; and out 
 of their mouths issued fire and smoke and brimstone. 
 
 "By these three was the third part of men killed, by the fire, 
 and by the smoke, and by the brimstone, which issued out of 
 their mouths. For their power is in their mouth, and in their 
 tails : for their tails were like unto serpents, and had heads-, 
 and with them do they hurt. 
 
 "And the rest of the men who were not killed by these 
 plagues yet repented not of the works of their hands, that they 
 should not worship devils, and idols of gold, and silver, and 
 brass, and stone, and of wood ; which neither can see, nor hear, 
 nor walk ; neither repented they of their murders, nor of their 
 sorceries, nor of their fornication, nor of their thefts" (ch. ix. 
 12-21). 
 
 78 
 
One woe has passed. A second followed. After the 
 Arab the Turk ! The sin punished is idolatry. Suffer- 
 ing had not produced repentance. Mohammed called 
 himself the Scourge of God, to inflict judgment on wor- 
 shippers of saints and images. In creed and morals the 
 Oriental Church was debased. The Arabic conquerors 
 themselves became effeminate by luxury, and unfit to 
 be the vigorous agents of Justice. After a century and 
 a half of battle and victory, in A. D. 762, the Caliphate 
 was removed to Bagdad. Here the victor Arab ad- 
 dicted himself to learning and pleasure. But to the 
 faith of the prophet he converted a more terrible race, 
 remorseless in its cruelty. Embracing Mohammedan- 
 ism, the fanatical Ottoman founded dynasties in Persia, 
 Kerman, Syria and Roum. From these countries went 
 forth the four angels of apocalyptic vengeance. The 
 idolatrous Eastern Church was scourged for centuries. 
 In 1453 the Ottoman Turk established his throne and 
 harem in Constantinople. There he now rules by 
 strangulation and massacre. John beheld his innumer- 
 able hosts imaged in myriads of horsemen riding forth 
 to battle. Streams of fire and smoke and brimstone 
 recall the cannon of Mohammed II. battering the walls 
 of Constantinople. The city is taken and the cross sup- 
 planted by the crescent. Serpent-heads in the tails of 
 Bashaws are emblems of their authority more dreaded 
 in peace than the slaughter of war. 
 
 John now sees a strong angel. Clothed with a cloud 
 he descends from heaven. A rainbow crowns his head. 
 His feet resemble pillars of brass. As the sun his face. 
 Seven thunders utter sealed prophecies. A pause is in- 
 dicated, and the Eastern Church pictured in parenthesis. 
 First sweet and then bitter, a little book is received and 
 
 79 
 
eaten by John. Then, leaving the Greek Church, the 
 Apocalypse turns to the Latin as the great histori-c fac- 
 tor of the future. Under the Seventh Trumpet ends 
 the Drama of Time. The angel sets his right foot on 
 the sea and his left on the land. He lifts his hand to 
 heaven and swears by the Creator — "Time shall be no 
 more in the days of the voice of the Seventh Angel, and 
 the mystery of God shall be finished". 
 
 Taken- by the Arab, Jerusalem is now held by the 
 Turk. The land our Redeemer glorified is ruled by his 
 enemies. Instead of a temple on Mount Zion, a mosque ! 
 A crescent looks down on the very place of the Cross. 
 By Turkish favor Christian pilgrims visit Bethlehem 
 and Calvary and Olivet, sacred by the birth and death 
 and resurrection and ascension of our Lord. Prophecy 
 could not omit such a condition. The Apocalyse pic- 
 tures history. It images the Church through the dark 
 centuries of Arab and Ottoman oppression. Amid their 
 gloom some faithful witnesses protested. The Church 
 is symbolized by a temple, measured by an angel. If 
 trampled, it is protected. When the testimony of its 
 martyrs ends they die to rise and to triumph. While I 
 write, devoted missionaries labor in Jerusalem. The 
 Sultan sees in Constantinople a college which is diffus- 
 ing over the Orient the light of that Gospel predestined 
 to dispel the darkness from the abyss of the false 
 prophet. India and China and Japan will be converted. 
 As by an earthquake the Turk will be shaken, and the 
 land of our Lord be bright with His glory. 
 
 80 
 
VII. 
 
 PAPAL ROME IN THE APOCALYPSE 
 
 Roman genius for war created the Roman empire. 
 Victory in battle and wisdom in counsel gave universal 
 dominion. What the sword won policy preserved. The 
 eagle, king of birds, was a true symbol of the invincible 
 conqueror. 
 
 In her first Bishops Rome kindled the imperial lust 
 for rule. They began with a supreme advantage. The 
 splendid metropolis of the world shed glory on the 
 youthful Church. In the blaze of pagan empire Chris- 
 tian pontiffs were transfigured. 
 
 The first popes had slight title to eminence. But 
 Innocent I. and Leo I. and Gregory the Great made 
 possible the *Roman vision of a dominant universal 
 Church. Charlemagne crowned their work. On the 
 last Christmas of the eighth century Leo III. placed on 
 his brow the diadem uniting Church and Empire. Slow 
 centuries built the prelatical structure. 
 
 Only Innocent III. practically realized the pontifical 
 dream of universal autocracy, and not until Pio Nono 
 was papal supremacy openly declared. His Vatican 
 Decree completed the edifice. 
 
 So vast a claim to dominion over time and eternity is 
 
 81 
 
a stupendous fact in our human history. As Pagan 
 Rome fell under the Seals ; as Christian Rome sank 
 under the Trumpets, weighted by Pio Nono, what is to 
 be the future of Papal Rome? Prophecy alone can 
 answer. 
 
 Interpretation of the Seventh Trumpet 
 
 First the Arabic woe ! Second the Ottoman woe ! 
 Now the Third woe ! Preceded by a vision of final 
 victory ! In heaven great voices proclaim eternal tri- 
 umph. The Temple of God is opened and the ark of 
 testimony is seen* with lightning and thunder and earth- 
 quake ! 
 
 Aloft another wonder! A woman clothed with the 
 sun ! Under her feet the moon ! On her head a diadem 
 of twelve stars ! The Church crowned by the Apostles ! 
 Now the woman bears a man-child ! To devour it ap- 
 pears Satan as a great red dragon with seven heads 
 and ten horns. Before our fight on earth was war in 
 heaven. With men now expelled angels mingle in 
 battle. The child is caught up to God, and on eagle- 
 wings the woman is borne to a safe wilderness. Michael 
 conquers and casts out the dragon, and, while Heaven 
 helps, Earth aids. 
 
 John stands on the sands of the sea. Empowered by 
 the dragon, and his resemblance, a beast arises with 
 seven heads and ten horns. Pagan Rome, with her 
 seven governments, on her seven hills, ruling with her 
 ten kingdoms ! Having the form of the swift leopard, 
 the roar of the kingly lion, and the heavy tread of the 
 oppressing bear. Powerful and worshipped and perse- 
 cuting ! 
 
 Now the Apocalyptic panorama exhibits a mystic 
 creature. Suggesting perfection and atonement, the in- 
 
 82 
 
nocent Christ-lamb had a body, and also the Satanic 
 Dragon had a body. Our present beast has no body. 
 Ascending from earth it reveals but the two horns of 
 the lamb, and the voice of the Dragon. The horns of 
 the Christ-Lamb represented the Holy Ghost, and the 
 voice of the dragon signified lust of dominion as a type 
 of Rome. To interpret this creature with horns to 
 slay, and voice to scare, we want then in history a 
 power seated in Rome ; claiming dominion through 
 Christ ; speaking in the name of the Holy Ghost, by two 
 uniting agencies. Our search is for a spiritual autocrat 
 with a semblance of Rome, a semblance of Christ, and 
 a semblance of the Holy Ghost, by a double voice de- 
 claring lust of rule. To this prophetic picture answers 
 the Papal Church. Its head rules from Rome, claims to 
 be the Vicar of Christ and proclaims himself in the 
 name of the Holy Ghost, by Pontiffs and Councils. And 
 in a rare Greek form (Revelation xii. 18) we have his 
 number, which is 666 — Chi Xi Zeta — Lateinos — 666. 
 
 Lambda, 30 ; Alpha, 1 ; Tau, 300 ; Epsilon, 5 ; Iota, 
 10; Nu, 50; Omikron, 70; Sigma, 200 = 666. 
 
 The Papal Church is Latin in its name; Latin in the 
 language of its worship, and Councils and Decrees ; 
 Latin in its Literature ; Latin in the race from which it 
 springs and governs ; and over all the world is solicitous 
 to preserve the marks of its Latin origin and genius. 
 
 Let us now inquire whether History shows papal 
 Rome speaking with a Dragon- Voice. 
 
 Roman Bishops soon aspired to ecclesiastical autoc- 
 racy. Over East and West popes asserted sovereignty. 
 They claimed allegiance from Greeks and Latins. As 
 head of the L T niversal Church each pontiff urged his 
 right to throne and crown and to teach kings and em- 
 perors. Leo the Great said, "As being the see of the 
 
 83 
 
blessed Peter, thou Rome art head of all the world, so 
 as to have wider rule by religion than by the power of 
 earthly domination". He voiced the hearts and lives of 
 all his papal successors down to our own age. And this 
 stupendous claim to the spiritual subjection of humanity 
 is based on their own interpretation of a single text of 
 Scripture ! All arguments in all the writings of all 
 pontificates come back ultimately to this sole foundation. 
 As over earth all imperial highways of Pagan Rome 
 converged to the Forum, so all edicts and canons of all 
 popes and councils diverge from the words of our Lord, 
 the Rock, to Peter, the stone. 
 
 From the Castle of St. Angelo a roar of artillery 
 announced the opening of the Vatican Council. 
 Each Church in Rome peals its bell. The streets are 
 thronged, and the wide piazza and the noble colonnades 
 of the grand cathedral become filled. Beneath its sub- 
 lime 'dome Cardinal Patrizi celebrates mass. Above the 
 altar, on the throne, Bishop Fessler places the Gospels. 
 Glorious in this magnificent pageant, the Holy Father 
 appears in the utmost gorgeousness of pontifical splen- 
 dor. The Council opens, and all its ability and learning 
 are for months occupied in its discussions. Nothing 
 could be more deliberate than their final decision. On 
 July 1 8, 1870, amid blazing lightnings and pealing 
 thunders, while earth shook and heaven grew dark, the 
 Bishop of Fabriano announced the Decree: 
 
 "If then any shall say that the Roman Pontiff has the office 
 merely of inspection and direction, and not full and supreme 
 power of jurisdiction over the whole Church — let him be 
 anathema! 
 
 "We teach and define that it is a dogma divinely revealed 
 that the Roman Pontiff when he speaks ex cathedra, by the 
 Divine assistance promised the blessed Peter, is possessed of 
 that Infallibility with which the Divine Redeemer willed the 
 
 84 
 
Church to be endued — and if anyone, which God forbid, 
 presume to contradict this definition — let him be anathema" ! 
 
 For time and eternity, by this Vatican malediction 
 Papal Rome curses the Czar of Russia, and the Greek 
 Church ; the German Kaiser, and the Lutheran Church ; 
 the King of England, and the Anglican Church ; the 
 President of the United States, and each Protestant 
 Church over an entire world. Literally, outside 
 the Latin Communion, it places humanity under its 
 anathema! 
 
 I will individualize. With all facilities of training 
 and leisure and library, I have examined that text on 
 which itself the Vatican Decree rests papal autocracy 
 and infallibility. My reason infers that, as in classic 
 and Septuagint and New Testament Greek, Petros is 
 always stone and Petra, always rock; so if our Lord 
 had intended the stone, Peter, He would have said, "epi 
 touto pctro", on this stone, Peter, I found my Church. 
 Whereas Christ passes by the stone, Peter, and tells him 
 "epi taute petra", this Rock, Myself, just confessed the 
 Son of God, Jehovah Incarnate. Augustine agreed with 
 my interpretation. Without the Council, Dr. Dollinger 
 and Lord Acton, the most illustrious scholars of Papal 
 Rome, opposed the Vatican Decree. And within the 
 Council, the learned and eloquent Darboy, and Doupan- 
 loup, and Strossmayer, and Hefele, with fiery zeal, 
 battled Pio Nono. Yet, for my interpretation, supported 
 by Patristic and Catholic and Protestant scholarship, I 
 am to be damned forever ! 
 
 Asked to believe in the Resurrection of my Lord, I 
 examine its witnesses. These are Jesus and His Apos- 
 tles. They bear every test of truth. My reason is sat- 
 isfied ; and when commanded, under penalty of eternal 
 death, to accept the Vatican Decree, I have a right to 
 
 85 
 
investigate the men it pronounces my infallible guides 
 to Heaven. From Clemens Romanus to Pius the Tenth 
 I know their histories. My reason refuses to accept as 
 infallible : 
 
 The Boy-Pontiffs — monsters of iniquity. 
 
 Celestin V. — a semi-barbarous anchorite. 
 
 Innocent III. — who devastated Provence, and excom- 
 municated each Baron who signed Magna Charta. 
 
 Schismatic Popes — who polluted Avignon. 
 
 John XXIII. — deposed for his crimes by the Council 
 he convoked. 
 
 Sixtus V. — whose infallible Vulgate was spotted with 
 his own unscholarly blunders. 
 
 Pius V. — who justified Elizabeth's assassination. 
 
 Gregory XIII. — who applauded the St. Bartholomew 
 Massacre. 
 
 Urban VIII. — who wrecked Galileo. 
 
 Pio Nono — moulded by Manning, who is proved by 
 Purcell, his selected biographer, to have been a man of 
 selfishness, ambition and duplicity. 
 
 As this papal panorama unfolds to my vision in his- 
 toric picture, I seem to hear from the Vatican Council a 
 Dragon-Voice sounding through the universe, louder 
 than ten thousand Zambesis and Niagaras, with their 
 mingling cataract-roar. 
 
 But it is answered, — "The Vatican Council declared 
 only a theory. Practical application was never in- 
 tended''. What ! Years of preparation : prelates as- 
 sembled from all regions of the earth ; vast expense 
 incurred ; months of solemn deliberation : a world 
 anxious for the result : a decision preceded and accom- 
 panied and attained and announced amid most impress- 
 ive religious services, — and all to manufacture mimic 
 ecclesiastical thunder to scare slaves and infants into 
 
 86 
 
submission ! No ! Pio Nono was in earnest ! Witness 
 his procedure in reference to Dr. Dollinger ! He was 
 the most illustrious scholar and historian of Papal Rome 
 — stern in his integrity, and saintly in his life — a theo- 
 logical professor eminent and venerated. Nor did the 
 Pope wish to sacrifice a man so admirable in character 
 and exalted in position and reputation. Thunder mut- 
 tered long, but no lightning struck. At last the bolt fell. 
 On the 17th of April, 1871, Dr. Joseph von Prandt, 
 Vicar-General, and Cathedral Provost, pronounced sen- 
 tence of excommunication on Dr. Dollinger because he 
 rejected the Vatican Decree of Pio Nono ; and Lord 
 Acton — the most learned and brilliant and magnanimous 
 Catholic since the days of More — Lord Acton, who 
 charged Cardinal Manning with approval of Cardinal 
 Borromeo's letter urging Protestant murders, and who 
 said of Cardinal Newman that he was "a sophist : not a 
 servant, but a manipulator of truth" — Lord Acton ex- 
 pected expulsion, with anathema, from the Church of 
 his fathers ; but as a layman escaped the pontifical curse! 
 
 The Vatican Council impresses our whole American 
 life. In our country we are too often shocked to see 
 the color-line red with blood. Death ends our race- 
 strife. Resurrection-trump will transfigure white and 
 black into the image of the glory of our Divine Re- 
 deemer. Not so the Vatican Line ! It passes through 
 the grave into eternal separation. Standing at the mar- 
 riage-altar the Catholic Priest commands the heretic 
 lover from wedlock in his flock. Standing at the door 
 .of the Public School the Catholic Priest waves away 
 his children, and between our youth builds a barrier 
 high as heaven and long as eternity. Standing at the 
 portals of the grave the Catholic Priest forbids our 
 
 87 
 
saints his cemetery, and, his Vatican anathema in one 
 hand, with the other he points to the everlasting fire and 
 worm. Mistake not! On the 18th of July, 1870, Pio 
 Nono drew the line through our Humanity, and, over 
 the world, its future mental and moral battle will be 
 around his pontifical banner inscribed with his creed — 
 "Believe in the Pope, or be damned !" 
 
 Interpretation of the Vials 
 
 As Pagan Rome answers to the Seals : and as Chris- 
 tian Rome is verified in the Trumpets, so we now are 
 to see whether Papal Rome is visible in the Vials. 
 
 On Mt. Zion behold the Christ-Lamb ! Harp and 
 Song burst forth into a triumph ; Elders and Life- 
 Creatures — Earth and Paradise — jubilate together! 
 Flies over heaven an angel with the Everlasting Gos- 
 pel ! Babylon is doomed and Idolatry denounced ! 
 Blessed are the dead who die in the Lord ! Now a sea 
 of glass mingled with fire ! Victors over the beast and 
 his image exult in a universal salvation ! A temple 
 opens in Heaven ! Out of it come seven angels clothed 
 in pure linen and cinctured with golden girdles ! Smoke 
 of the glory of God fills the temple ! All is ready for 
 the seven last plagues ! 
 
 Interpretation of Vial First 
 "And the first went and poured out his vial upon the earth 
 and there fell a noisome and grievous sore upon the men who 
 who had the marks of the beast and upon them that worship- 
 ped his image" (ch. xvi. 2). 
 
 On March nth, A. D. 15 13, Leo X. was crowned 
 with the tiara. Nothing ever exceeded the magnificence 
 of the coronation. "It seemed to me", says a narrator 
 of the pageant, "that it was the Redeemer of mankind, 
 on the Palm Sunday, going to Jerusalem". An orator 
 
 88 
 
styled Leo "Our Shepherd, our physician, our god 
 upon the earth". He was painted with one foot on the 
 land and another on the sea, and grasping the keys of 
 hade-; and heaven, which symbolized dominion over the 
 universe. All enemies of the Church seemed subdued, 
 and her triumph forever secure. Yet a "grievous and 
 noisome sore" was festering amid this dazzling success. 
 Cancer began in the twelfth century when Waldo 
 translated the Bible into the Romance language. He 
 was inhibited by the Archbishop of Lyons. This spark- 
 kindled the world into flame. Two centuries later 
 Wicklif's translation of the Vulgate into English ex- 
 posed the heart-disease of Papal Rome. Luther's Bible 
 heated pontiffs almost into madness. Successive Angli- 
 can versions followed and commerce and colportage 
 scattered the Scriptures all over Europe. War began! 
 Between Pope and people there was one supreme ques- 
 tion — The right of all men to print and buy and sell and 
 own and read the Bible. Rome and Reformation repre- 
 sented this grand issue. It will be best understood by 
 quoting some edicts of the time. In A. D., 1536, Crom- 
 well's Commission ordered : 
 
 ''Every parson or proprietary of every parish church within 
 this realm, on this side of the feast of St. Peter a vincula next 
 coming, shall provide a Book of the whole Bible, both in Latin 
 and also in English, and lay the same in the quire for every 
 man that will to read and look therein, and shall discourage no 
 man from reading every part of the Bible". 
 
 In contrast with this order of Cromwell was the de- 
 cree of Charles V., enforced by his son Philip II. and 
 endorsed by popes : 
 
 "We forbid all lay persons to converse or dispute concern- 
 ing Holy Scripture openly or secretly, such perturbators of the 
 quiet to be executed, the men with the sword, and the women 
 to be buried alive". 
 
 89 
 
To stop the Bible, Papal Rome interposed its Index. 
 This declared — 
 
 "It is in this point referred to the judgment of the bishops, 
 and inquisitors, who may, with the advice of the priest or con- 
 fessor, permit the reading of the Bible, — and this permission 
 shall be in writing". 
 
 To enforce the Index, Papal Rome created the Inqui- 
 sition. This tribunal tried and condemned every man 
 who, without written episcopal license, made, or sold 
 or bought, or owned or read, the Bible. Over Europe 
 Pontiff and Emperor combined to extinguish liberty. 
 For centuries, around the Bible war raged between 
 Catholics and Protestants. In Holland alone eighteen 
 thousand martyrs suffered. Sieges and battles de- 
 stroyed millions. Spain blazed with papal fires. France 
 was desolated. Germany ran blood. England was 
 aghast before Smithfield fires. Wars and martyrdoms 
 could not heal the papal "sore". After years of conflict, 
 were lost forever to Rome, Norway, Sweden, Denmark, 
 half of Switzerland, Germany, and, more than all, Eng- 
 land with her imperial future and motherhood of our 
 Great American Republic. 
 
 Interpretation of Vial Second 
 
 "And the second angel poured out his vial upon the sea; 
 and it became as the blood of a dead man ; and every living 
 soul died in the sea" (ch. xvi. 3). 
 
 Before the Reformation papal kingdoms ruled the 
 ocean. Holland was developing the maritime enterprise 
 which made her illustrious. To secure India, Portugal 
 circumnavigated Africa. Britain had begun her brilliant 
 career of naval supremacy. Over the Atlantic, Spain 
 sailed triumphant, discovered America, revealed the 
 Pacific and found immeasurable riches in Mexico, Peru 
 
 OX3 - 
 
and the Philippines. Catholic nations owned the navies 
 of the world. But the angel "poured out his vial on the 
 sea, and it became as the blood of a dead man, and every 
 living soul died in the sea". Now the Pope does not 
 control one great ocean-power. Holland and England 
 became Protestant. Spain lost her dominion. Austria 
 has few ships. Italy and France are hostile. Portugal 
 is a sea-cipher. England and Germany, and the United 
 States are monarchs of the ocean, now to popes useless, 
 politically and ecclesiastically, as if filled with blood 
 and death. 
 
 Interpretation of Vial Third 
 
 "And the third angel poured out his vial on the rivers, and 
 fountains of waters, and they became blood" (ch. xvi. 4). 
 
 Once the wealth of Europe enriched the papacy. 
 From every kingdom incalculable sums streamed into 
 Rome. Countries supplying these treasures, were the 
 fountains and rivers of her life. The three Italian 
 realms represented in his tiara made the treasury of the 
 Holy Father independent. He has lost all! Not from 
 one European country can the people replenish his ex- 
 hausted coffers. To the Protestant nations has passed 
 the wealth of the world. Catholic kingdoms, deficient 
 in enterprise and riches, give feeble and fitful supplies. 
 Long the three most valuable regions of Italy supported 
 pontifical power, luxury and magnificence. Now the 
 dominion of the pope is reduced to the Vatican gardens 
 and palace, which yield no tribute* Useless for life as a 
 sea of blood are the fountains and rivers which once 
 streamed fabulous wealth into Papal Rome. 
 
 Interpretation of Vial Fourth 
 
 "And the fourth angel poured his vial on the sun, and power 
 was given him to scorch men with fire, and men were scorched 
 
 '91 
 
with great heat, and blasphemed the name of God which hath 
 power over the plagues, and repented not to give him glory" 
 (ch. xvi. 8). 
 
 Bestowed by Leo III. the crown of Charlemagne was 
 the sun of the papacy. To save the pontiffs the Roman 
 empire was revived. But beams intended to cheer were 
 predestined to scorch. For centuries popes and kaisers 
 were in deadly strife. Wars between Guelf and Ghib- 
 beline desolated Italy and Germany. More than once 
 Rome was pillaged and Europe convulsed. Friend of 
 pontiffs, Charles V. seized and plundered the city of the 
 Holy Father, and his son, the bigot Philip II., followed 
 the paternal example. Beginning in Charlemagne 
 Papal Empire was concluded by Napoleon. He, the 
 last imperial sun, "scorched" Pius VI. This pope, 
 forced to Paris, burned with humiliation, when Bona- 
 parte snatched from his pontifical hand the Roman 
 diadem and placed it, himself, on his brow. 
 
 Interpretation of Vial Fifth 
 "And the fifth angel poured out his vial on the seat of the 
 beast, and his kingdom was full of darkness, and they gnawed 
 tneir tongues for pain, and blasphemed the God of Heaven 
 because of their pains and sores, and repented not of their 
 deeds" (ch. xvi. 10). 
 
 The throne of the pope is in Rome. Here the ruler of 
 the world has always been exposed to popular violence. 
 Only by pious fraud was Gregory the Great buried 
 without insult. Leo III. suffered outrage. Pio-Nono 
 fled from the Roman mob, and it followed his corpse to 
 San Lorenzo. He lost the choicest of his dominions 
 when in 1859 France defeated Austria at Magenta. In 
 1870 Victor Emanuel seized the remainder of the papal 
 realm and made Rome the capital of United Italy. Since 
 
 92 
 
then three obscured popes have been voluntary prisoners 
 in the Vatican. On the seat of their power "darkness" 
 has fallen. Their pigmy dominion is full of doubt, im- 
 becility and despair. 
 
 Interpretation of Vial Sixth 
 "And the sixth angel poured -out his vial on the great river 
 Euphrates, and the water thereof was dried that the way of 
 the kings of the East might be prepared" (ch. xvi. 12). 
 
 Mohammed began his career in A. D. 606. In that 
 year Gregory the Great was crowned. Prophet and 
 Pope arose together, and are linked together in apoca- 
 lyptic, fall. A vial on the Euphrates indicates the Turk- 
 ish power which rules that river. Judgment discharged 
 on this enslaving and corrupting tyranny will prepare 
 the way for the servants of the Church, who, conquer- 
 ing by truth and ruling in righteousness and blessing 
 with love, the ministers of salvation, will be the true 
 kings of the Orient and the world. 
 
 Interpretation of Vial Seventh 
 
 "And the seventh angel poured out his vial on the air, and 
 there came a great voice out of the temple of Heaven saying 
 — It is done!" (ch. xvi. 17). 
 
 Air encircles our earth. Air is the life of man. Air 
 is a symbol of the Holy Ghost in his invisible, regenerat- 
 ing, omnipotent energy. Yet Satan is called "prince of 
 the power of the air". He has a usurped place in this 
 vitalizing and world-embracing atmosphere. Over his 
 unlawful dominion is poured out the last vial. Voices, 
 lightnings, thunders, earthquakes signify terrific battle. 
 All Satanic powers will be overthrown. Multiplied 
 agencies now work towards final triumph. Bibles have 
 been scattered over earth. Missionary organizations 
 girdle the globe. China and Japan are no longer walled 
 
 93 
 
away from Christianity. India turns to Christ. Manu- 
 factures and commerce acquaint nations. Oceans which 
 divided now unite mankind. Steam and electricity make 
 humanity a fellowship. Over- earth we may expect the 
 Gospel to be preached with a new power and nations to 
 be born of the Holy Ghost, and our crucified and glori- 
 fied Redeemer to be exalted, and through Him our race 
 to return in joyful reconciliation to the Father of All. 
 
 We conclude with the most wonderful Vision of Patmos 
 
 It pictures Rome Pagan, Rome Christian, and Rome 
 Papal. John sees a wilderness. On a scarlet beast with 
 seven heads and ten horns sits a woman. She is filled 
 with names of blasphemy ; decked with gems and gold ; 
 arrayed in purple and scarlet. In her hand is a cup of 
 abominations, and she is drunk with the blood of saints. 
 
 The Vial-Angel explains the meaning of the vision. 
 
 i. — The woman is "a great city, reigning over the 
 kings of the earth" — Rome as Pagan and Christian and 
 Papal. 
 
 ii. — In all her history, Rome, from Romulus until 
 now, is "Babylon". 
 
 iii. — About the city the waters were "peoples and 
 multitudes and nations and tongues" — innumerable sub- 
 jects over whom ruled Rome Pagan and Christian and 
 Papal. 
 
 iv. — The city was on "seven mountains" which seated 
 Rome Pagan and Christian and Papal. 
 
 v. — There were seven governments and ten kingdoms 
 — Rome Pagan. 
 
 vi. — The woman was in "purple" — Pagan Rome. 
 
 vii. — Also "purple and scarlet" were on both woman 
 and beast — colors of Rome Pagan and Christian and 
 Papal. 
 
 94 
 
viii. — Decked in gems and gold, the woman was lux- 
 urious — Rome Pagan and Christian and Papal. 
 
 ix. — Five governments had fallen — Kings, Consuls, 
 Dictators, Decemvirs and Triumvirs — Pagan Rome, 
 
 x. — John lived in the Sixth — Pagan Rome when im- 
 perial. 
 
 xi. — Pagan Rome "was and is not", because over- 
 thrown by Christian Rome — and "yet is" revived in 
 Papal Rome by Charlemagne — in one sense the eighth 
 head, and in another the seventh. 
 
 xii. — "Drunk with the blood of saints and full of 
 abominations" — Pagan and Papal Rome. 
 
 Nor must we be confused because much of this im- 
 agery no longer applies to the Latin Church. She has 
 experienced a salutary reformation. Yet we must be 
 true to history. Once, in crimes and corruptions and 
 tyrannies, Papal Rome exceeded Pagan Rome. If from 
 Nero to Diocletian the blood of martyrs was a river, 
 battles and executions sanctioned by pontiffs might have 
 reddened an ocean. Imperial vices and crimes were less 
 revolting than papal enormities. No page of history is 
 blacker and bloodier than the record of Medieval Rome. 
 
 That I might understand its past, I made my pilgrim- 
 age to the pontifical city. For five months I lived amid 
 seats and scenes where popes learned to rule the world. 
 From porch to ball I have explored and admired St. 
 Peter's. On Monte Cavo, where rose sublime the an- 
 cient Latin temple, I have stood and surveyed from the 
 sea to the mountains, the Campagna, during successive 
 ages centered by the republican, the imperial and the 
 pontifical city. In the venerable convent of San An- 
 tonio, for ten weeks, I slept in a monk's cell, dined in a 
 
 95 
 
monk's refectory, had pictured to my eyes a monk's 
 life : in my ears the roar and murmur of cataract and 
 cascade, and ever visible down the valley of the classic 
 Anio, the papal capital, crowned by that dome whose 
 grace and grandeur best image the soul of Michael 
 Angelo. Affected and exalted by such memories, I 
 have sought a mental vision unclouded by prejudice. 
 Nor am I conscious of coloring or distorting facts to 
 verify prophecy. 
 
 Also I remember gratefully the debt of Christianity 
 to Papal Rome. She commissioned the heroic mission- 
 aries who evangelized Europe, and prepared for the 
 Reformation. On her saint-roll she has those who, 
 like Francis of Assisi and Bernard of Clairvaux, glowed 
 with the love of the Savior. Over the world, under her 
 banner, she commands armies of devout monks, pious 
 nuns, consecrated priests and excellent bishops, cease- 
 less in humane effort to relieve mortal misery. Almighty 
 God bless them in their benevolent vocation ! And with 
 them we ascribe our salvation to the atoning blood of 
 our Incarnate God and Redeemer and the power of his 
 Holy Spirit. We are all pilgrims to a Heaven where 
 earth-discords are hushed in everlasting love. Hence 
 we believe that the judgments of the Almighty are im- 
 mediately on the creators and directors of the System, 
 and remotely only on the men and women and children 
 born and taught under its shadow. Punishment, too, is 
 not for destruction, but for discipline and purification. 
 Popes and Conclaves and Councils sought by the 
 Church power and wealth and luxury. For this — pun- 
 ishment ! But also, we hope, Reform. Already, is not 
 Papal Rome experiencing moral renovation? May she 
 shine forth from the Vatican in the splendor of the 
 glory of the pure Gospel ! 
 
 9 6 
 
VIII. 
 
 DIVINE SOVEREIGNTY 
 
 The sovereignty of a state is that supreme authority 
 which makes its institutions and executes its laws. An 
 earthly commonwealth illustrates the government of a 
 universe. Our illimitable creation, Science informs us, 
 is composed of innumerable suns and systems. Over 
 this magnificent populated empire Scripture reveals, as 
 author of all, Almighty God exercising the supremacy 
 of a wise and just and loving sovereignty. 
 
 Divine revelation does not confront us with a philoso- 
 phy, but with a government. It commands by right our 
 obedience with penalty. Scripture is a statute from 
 the Creator. Biblical Theology rests on the first chap- 
 ter of Genesis which represents God as the Omnipotent 
 Maker, and hence the rightful owner and ruler of His 
 universe. 
 
 Buried beneath the earth's surface, what more useless 
 than gold ? Sink the shaft ! Pierce the vein ! Hoist 
 the ore ! Crush the rock ! When you have separated 
 those glittering particles, and smelted and shaped and 
 stamped, you issue from the mint coins indispensable 
 to the traffic of the world. From the first stroke of the 
 pick to the last clatter of your die-press, labor gives 
 
 97 
 
value to your money. Brain and hand unite in creating 
 a circulating currency useful to commerce. Yet in his 
 work man can not supply the raw material. As he goes 
 to the mountain for his ore, so in quarry and forest he 
 seeks the rock and the timber for his dwelling. Hence 
 his ownership is partial. Even the brain which plans, 
 and the hand which executes, are the gifts of another. 
 Xot from himself the light in which he toils, the air he 
 breathes, and the food on which he lives. Man has no 
 title to himself. Human dependence ' limits human 
 ownership. How different with God! His right of 
 Sovereignty is absolute, universal and everlasting. 
 
 In simple and sublime, yet only in general terms, 
 Scripture describes Omnipotence, Omniscience and 
 Omnipresence in Creation. Science reveals an infini- 
 tude filled with wheeling and shining worlds. Yet, be- 
 yond our earth her universe is a boundless and lifeless 
 mechanism. All she sees is illimitable matter. Dead 
 globes, so far, have rewarded here telescopes. Systems 
 Science beholds void of life Scripture peoples with in- 
 numerable angels. Jehovah of hosts is a sublime title 
 of the Almighty. Before His throne the Bible pictures 
 armies of cherubim and seraphim. Myriads of creatures 
 sing and fly at the command of their Maker. The dawn 
 of creation was saluted by the morning stars. Celestial 
 watchers flamed before the gate of Paradise. Moun- 
 tains shone with the glory of the guardians about the 
 prophet. Angels announced our Lord; sang at His 
 birth ; helped after His temptation ; strengthened in His 
 a te on .y; guarded His tomb, and standing on earth wit- 
 nessed His ascension into Heaven ; and will mingle with 
 His voice their trumpet-calls to resurrection, and shine 
 with His saints in His everlasting kingdom. 
 
 9 8 
 
Yet telescope and photograph give no signs of such 
 countless creatures as are revealed to us in the Bible. 
 
 Let us turn our gaze in the opposite direction ! From 
 the illimitable we will descend to the minute. Consider 
 a water-drop ! Take it from a mountain-spring ! It is 
 a proverbial image of purity. The eye testifies that the 
 small sparkling globe is inanimate. Not one visible 
 proof of life ! For centuries mankind believed their 
 sight, pronounced the dew-drop uninhabited, and were 
 mistaken. The microscope proved ages of humanity in 
 error. Each drop of spring and bush teems with rest- 
 less, whirling, intense, voracious life. Ocean is alive 
 with invisible infusoria. The unperceived animalcules 
 of Science are not only beyond computation, but beyond 
 conception. She has revealed an infinitely minute ani- 
 mated universe. 
 
 For a drop substitute an ocean ! Within our recol- 
 lection it was taught that life on its bottom was impos- 
 sible. How could it be supported without air and light? 
 Pressure of miles of water, it was argued, must col- 
 lapse all animal organism. Again Science has reversed 
 a conclusion which seemed rational and inevitable. We 
 have cabled six miles below the surface of the ocean, 
 and drawn up its clay, which proves those deep and 
 dark abysses to have been peopled with myriads of 
 mysterious monsters having organisms suited to their 
 environment. W'ith porous, spongy bodies, they escape 
 the destruction of pressure. Some of the strange ocean 
 creatures generate electricity. Galvanic batteries illumi- 
 nate Atlantic and Pacific depths. One species, like 
 miners, carry their lamps in their heads. 
 
 Polar seas, whose cold seemed death, swarm with 
 life. Greenland's ice-fields are inhabited. Amid re- 
 gions of eternal snow the mountain-climber has found 
 
 99 
 
an oasis of verdure, with the bloom of flowers and the 
 hum of insects. Old Laurentian rocks are now known 
 to be rilled with minute fossils, showing life in ancient 
 cycles where it was least expected and even pronounced 
 impossible. 
 
 The moon has no discovered atmosphere. On one 
 side are the gloom and chill of perpetual night. Under 
 such conditions our terrestrial vegetables and animals 
 could not exist. Man could no more live in Mars than 
 a whale on land. He would be consumed in the furnace 
 of the sun. Nor could he have a home in the systems 
 which sweep and blaze at immeasurable distances from 
 our solar worlds. 
 
 Has then the universe none of the angels which peo- 
 ple our Bibles? Let us remember the revolutions pro- 
 duced by Science ! Between polar and equatorial life ; 
 between life at the ocean-bottom and life on the ocean- 
 surface ; between life in the era of the Laurentian rocks, 
 and life in modern man, the difference is as great as 
 would be between any possible conditions of life on our 
 globe, and life in Jupiter, or Orion, or Auriga. As we 
 find life adapted to inconceivable extremes on our 
 planet, so we may find life adapted to inconceivable ex- 
 tremes in all the regions of the universe. Scripture and 
 Science alike people creation. Enormous refracting and 
 reflecting telescopic lenses and mirrors may show us 
 the citizens of Mars, as the microscope discloses its un- 
 suspected billions. All scientific analogy is on the side 
 of the Bible. How much more rational and exalted to 
 suppose in the worlds of space intellectual beings, lofty 
 spiritual activities, making joyful a universe, than to 
 conceive creation an illimitable solitude of senseless 
 atoms which whirl in inanimate globes, and compose a 
 vast, hard, material, insentient mechanism ! 
 
 ioo 
 
The sovereignty of God over worlds of dead matter is 
 different from his empire over myriads of free and 
 exalted intelligences. A divine monarchy over men and 
 angels presumes — 
 
 I. 
 
 A predestination compatible with liberty. 
 
 An Omniscient Creator must know all that will ever 
 happen in his universe. In his view alike the eternity 
 past and the eternity future. Unless He sees all He 
 can not govern all. Chance and sovereignty are incom- 
 patible. Foreknowledge implies Predestination, and 
 superficially seems irreconcilable with spiritual freedom. 
 But let us remember that the opposite of liberty is not 
 certainty, but constraint. To all acts that happen, free 
 or forced, certainty attaches. If all I think, feel, will 
 and do is eternal certainty, so in all I think, feel, will 
 and do I have conscious liberty. 
 
 II. 
 
 In Almighty Sovereignty are no caprice or tyranny. 
 Mortal infirmities never degrade the everlasting decrees 
 of an infallible Creator. He governs his universe with 
 the eternal justice and wisdom and love of his change- 
 less Godhead. 
 
 III. 
 
 Our Divine Monarch rules the creatures He has made 
 according to the idiosyncracies He has ordained. He 
 has as much regard to the nature of his gnat as to the 
 nature of his archangel. Is each atom of his universe 
 derived from Him and known to Him and directed by 
 Him in all the mutations of its eternal history? Equally 
 familiar to Him the aptitudes and needs and desires of 
 
 ioi 
 
his least and most exalted creatures. Over all he rules 
 according to the material and spiritual laws his wise and 
 righteous and merciful Sovereignty has ordained for 
 the happiness of his universe and the glory of his God- 
 head. 
 
 102 
 
IX. 
 
 JEWS AND MESSIAH 
 
 First 
 
 The Jew is a perpetual puzzle. He reverses the ordi- 
 nary laws of our humanity. Why do not his national 
 glories propitiate the world to give him honor? A 
 Hebrew gains from illustrious ancestors no distinction, 
 where others with a less splendid descent have universal 
 and everlasting praise. We hallow the land whose 
 language expresses the soul of immortal Homer. The 
 genius which created the Parthenon endears the very 
 rocks of classic Athens. Her poets and orators and 
 statesmen and philosophers bring Greece the reverence 
 of the ages. In Italy the modern Roman shines in the 
 splendor of his past. England and France and Ger- 
 many and America are illuminated by memories of their 
 illustrious dead. Noble ancestors transmit their glory to 
 remotest posterities. Why is the Jew an exception to 
 a law founded in nature? He transcending all is 
 praised by few. High above Greece and Rome soar the 
 sublimities of Job. What Gentile genius rivals Moses 
 and Paul? David sings to all nations and races and 
 ages. No classic literature equals the imagery of Isaiah, 
 Jeremiah and Ezekiel. The vivid prophetic pictures of 
 
 103 
 
Daniel are possible only to a gifted Hebrew. If we 
 pass from Judaism to Christianity, the writings of the 
 Apostles outshine and outsell all mere literary produc- 
 tions. 
 
 Why does not all this glory of the past descend upon 
 the Jew? Why his racial isolation? Why his universal 
 disesteem? The world's estimate of the Jew seems un- 
 just and ungenerous. Surpassing all he is slighted by 
 all. Nor is it his commercial aptitude and success 
 which bring over him a cloud. Should he turn from 
 gain, advance science, shine in literature, lead in war 
 and statesmanship, his most brilliant achievements 
 would not command the reverence to which he is en- 
 titled by the fame of his fathers. The cause of his 
 universal depreciation is a difference from them which 
 is radical and immutable. Essentials, not accidentals, 
 distinguish his character, which men instinctively feel 
 has its root in some great falsehood. If Abraham was 
 a Jew ; if Moses was a Jew ; if David was a Jew ; if each 
 prophet and writer of Hebrew Scripture was a Jew, 
 then no modern Jew is a Jew or can be a Jew. Between 
 his religion and that of his ancestors is an impassable 
 abyss. To bridge it is impossible. One hour created 
 this eternal barrier. It was made by a rude, unnamed 
 and ignoble agent. Behold a torch grasped by a Roman 
 soldier! He is seized with fiendish frenzy. He defies 
 even the will of his emperor. He hurls his brand flam- 
 ing into the temple of Jerusalem. Its sheeted fire rises 
 henceforth, forever, between the fathers and their sons. 
 Jews now can no more follow the religion of their pious 
 ancestors than they can command the temple from its 
 ruins back into its supreme glory and majesty. 
 
 Let it be observed, we are not seeking superficial and 
 temporary difference. We look for that which is uni- 
 
 104 
 
versal and ineradicable in Hebrew racial character. I 
 will illustrate by a communion, which, like the Jews, 
 separates itself from humanity outside its own creed. 
 An American Roman Catholic denies the infallibility 
 and supremacy of the Pope. In New York he founds 
 an episcopal throne. Such a Catholic may cling to all 
 else in his creed. He may adore as god the sacramental 
 bread. He may invoke each saint in his calendar. He 
 may confess and be absolved by his priest. He may 
 sprinkle himself with holy water, and bestow alms, and 
 bow and genuflect, and incense, and multiply minute 
 observances. In vain ! He who denies pontifical infal- 
 libility is in the Roman Catholic Church a painted sep- 
 ulcher ; an ornamented sham ; a living lie ; an apist, not 
 a papist. 
 
 Jews believe in the Fatherhood of God. With their 
 ancestors, Him they worship as Creator of all. Parallel 
 with Almighty sovereignty they hold another universal 
 truth. Like their fathers, they see the holiness of God 
 through the clouds of their own human guilt. Hebrew 
 Scripture paints man in colors blacker than profane 
 history. Through inspired Jews, the supreme object of 
 revelation in their national oracles was to show the 
 plan of God in the remission of sin. Here was the key 
 to the eternal election and temporal discipline of Israel. 
 Abel began a sacrificial system perpetuated through 
 patriarchs and organized by Moses. The Paschal Sup- 
 per originating the worship of the Jew was a salvation 
 from a death-angel menacing disobedience with de- 
 struction. Our modern Hebrews boast the con- 
 demning law of the thundering Sinai, and forget 
 the grace of the tabernacle symbolizing redemption, and 
 where sin was remitted by sacrifice. They regard as 
 superfluous that blood on the altar which their fathers 
 
 105 
 
believed to be the only means of personal forgiveness. 
 Was the call of Moses useless? Was the paschal lamb 
 useless? Was the covenant blood sprinkling book and 
 people at the base of Sinai useless? Then, indeed, is 
 Moses mockery. A trick was his ascent to the visible 
 Jehovah. Amid his glory the tabernacle was not com- 
 manded. Instead of witnessing sacrificial redemption 
 it testified sacerdotal fraud. A farce then the pillared 
 cloud and fire. Apart from the remission of sin the 
 priesthood of your fathers was an imposture ; their 
 altar a falsehood ; their mercy-seat a deception, and 
 their holiest abomination. If not a seat of Jehovah 
 your tabernacle was a priest-craft, and Moses a false 
 prophet. The temple too a stupendous lie ! All its 
 appointments ended in remission of- sin. Hear the 
 ]) raver of Solomon, now in the innocent wisdom of his 
 unpolluted youth, and who brings down into the tem- 
 ple the cloud of the answering and testifying glory of 
 Jehovah — "Hearken therefore unto the supplications of 
 thy servant and of thy people Israel, which they shall 
 make toward this place ; hear Thou from Thy dwelling- 
 place, and when Thou nearest, Forgive !" 
 
 This last word is the key to the salvation promised 
 and covenanted in Hebrew Scripture. It explains the 
 hearts and lives of pious Jews from Abraham to the 
 temple's destruction. Forgiveness from Jehovah was 
 the object of sacrifice, the inspiration of worship, the 
 end of faith, the spring of godliness. Triumphantly in 
 his temple the choir of Solomon chanted the song of his 
 father David, and expressed the soul of Israel — "As far 
 as the cast is from the west so far hath He put our 
 transgressions from us — Happy are thev whose iniqui- 
 ties are covered and whose sins are forgiven — Oh give 
 thanks unto Jehovah — Praise Him — Hallelujah!" 
 
 1 06 
 
Ye Jews, for the religion of your fathers look beyond 
 the learned volumes of your Rabbis ! Your divine ora- 
 cles are the Hebrew Scriptures. These moulded the 
 character and shaped the history of Israel. Martyrs 
 died for their truths. Kings and priests and prophets 
 were their witnesses. Abraham was the exemplar of 
 the religion of the Jews. He "believed Jehovah and it 
 was accounted to him for righteousness". He built 
 altars. He offered sacrifices. He obtained remission. 
 Down to the flames of the temple all believing Hebrews 
 followed Abraham. Let me ask the Rabbis of the 
 Jews — Have ye this religion of your fathers? Are ye 
 priests ? Show your title from Aaron ! Where is your 
 temple? Where are your altars? Where are your 
 sacrifices? Without atonements your three great an- 
 nual festivals are but memories and mockeries. Mean- 
 ingless your paschal supper. Sacrifice for remission 
 was the heart of your religion, which, void of pulsating 
 blood, is an ornamented corpse. A synagogue without 
 an altar can never replace a temple whose glory was 
 atonement. Did your fathers need a forgiveness which 
 their sons need not? Are you holier than Abraham; 
 more saintly than Moses ; more pious than David ? Are 
 Jews now so guiltless that before Jehovah they stand 
 in their own righteousness, and dispense with propitia- 
 tions of tabernacle and temple? Or do they in our 
 times mock Jehovah, and say that all his sacrificial ordi- 
 nations by Moses were unnecessary appointments? 
 Then the billions of victims staining their altars during 
 centuries are dumb, dying witnesses, not of the mercy, 
 but the cruelty of God. Ages of animal anguish would 
 make Judaism hateful. If the sacrifices of your religion 
 did not secure remission by covenant with Jehovah, the 
 redemption of Moses is savagery, and ye Jews have no 
 
 107 
 
reason to treasure your Scripture as a national oracle. 
 But if that redemption sealing forgiveness through 
 animal atonements was indispensable to your fathers it 
 is indispensable to you, and yet, while to you indis- 
 pensable is to you forever impossible. 
 
 American Jews, compare yourselves with Abraham, 
 with Jacob, with Moses, with David, with Elijah, and 
 your other prophets ! Remission by sacrifice was the 
 center of their lives. Faith in the reconciling blood 
 securing their forgiveness gave them peace, strength, 
 victory. Joy of triumph glowed in the songs of David. 
 Having no priest, no altar, no sacrifice, no temple, ye 
 have no remission. Wanting this ye want all ! What 
 then is your circumcision? A painful reminder of an 
 annulled mercy. Call your Rabbis ! Assemble your 
 families ! Whet your knives ! Cut your children ! 
 Their cries under your vain mutilations are but piteous 
 wailings for a vanished past. Read the latter chapters 
 of Exodus! Ponder Leviticus 1 Recall Numbers and 
 Deuteronomy ! They are filled with directions for sac- 
 rifice, which Jehovah commanded Moses from the cloud 
 above the mercy-seat. All are blotted out by the mod- 
 ern Jew, and replaced by nothing. He thus fossilizes 
 the Scripture he esteems sacred. Only left to him the 
 creed of the heathen Gentile who has no sense of guilt 
 and a blind hope in the mercy of a God oblivious to 
 human transgression. Hence the Jew is not a Jew and 
 can not be a Jew. He makes the religion of his fathers 
 a skeleton. His creed is a shell. His synagogue is a 
 shadow. His soul is a hunger. His life is an exile. 
 Among the nations he wanders a hopeless stranger ; 
 circumcised from the fellowship of humanity ; boasting 
 a Law which is his condemnation, and forgetting a re- 
 demption which was salvation. Do such a people fulfil 
 
 1 08 
 
the promise and prophecy of their own Scripture? To 
 them were confined all the miraculous manifestations of 
 Jehovah for thousands of years, confirming and bright- 
 ening a covenant of eternity, to be signalized by a uni- 
 versal kingdom. Can pilgrim Israel, spoiled by the 
 centuries, consecrated to gain, with a dead faith and a 
 faded hope, and neither zeal nor means of converting 
 the nations — so unjustly hated and widely persecuted — 
 ever persuade the world to circumcision, and triumph 
 in making universal the religion of Moses, which was 
 adapted only to the infancy of the Hebrews? Nothing 
 in the genius or history of the Jews indicates the possi- 
 bility of such an achievement. Then has all the glory 
 of their splendid past ended in the smoke of their tem- 
 ple. Jehovah promised, and has not performed. His 
 predestination is failure. His covenant-bow is black- 
 ness. His promised kingdom is a vagrant, mercenary, 
 despairing Jewish exile. The sun of his morning has 
 turned to cloud and filled his universe with gloom. 
 
 But ye Jews, in another essential ye differ from your 
 ancestors. While their religion was a bondage, it was 
 also a joy. They exulted in hope of a Messiah. Not 
 theirs the vain fancies of heathen peots glowing only 
 with the colors of creative genius. Hebrew Scripture 
 is bright, not with mortal visions, but with divine prom- 
 ises. Through the cloud of his shame and suffering 
 Job saw a living Redeemer. Moses predicted Shiloh 
 and a Prophet greater than himself. David sings of a 
 King who should rule the world. Isaiah, having pre- 
 pared the way of the Messiah, cries, "Behold your God 
 — He sitteth on the circles of the earth — He weigheth 
 the mountains in scales — He leadeth out the stars by 
 number — they shall not hurt nor destroy in all my holy 
 
 109 
 
mountain, for the earth shall be full of the knowledge 
 of Jehovah". 
 
 Ancient Hebrews triumphed in a Messiah who should 
 conquer earth by truth to peace, and rule its king in 
 righteousness. This hope brightened youth ; animated 
 age; inspired the nation. Israel saw on every cloud a 
 bow, and knew behind the gloom a sun. Jews in defeat 
 were conquerors. A Victor-Savior would at the last 
 fulfil all the predictions of their sublime prophets. They 
 were assured of a universal peaceful glory undarkened 
 by the war-clouds of our own age, in which nations are 
 forced by greed and passion to educate their sons for 
 military slaughter ; to expend on battleships the money 
 which would endow colleges and hospitals ; and to be- 
 hold liberty itself dynamited over tyranny to victory, 
 while a Peace-Congress is guarded from assassination. 
 
 Jews, are ye kindled by the Messianic hope which 
 inspired your fathers? Does it now glow in the writ- 
 ings of your Rabbis? Does it brighten your syna- 
 gogues ? Does it live in your families ? The face of the 
 commercial Jew indicates that the Hope of Israel is 
 dead in his heart. Let him look within and answer 
 whether it is not a lonely void with no expectation of 
 Messiah ! 
 
 Even in our own free land, a rich and respected citi- 
 zen, the American Jew seems to dwell under the shadow 
 of a solitary and disappointing future. Let his jubilee- 
 trumpet sound ! Let Israel swarm to Palestine ! Let 
 the Jew buy and own and crown Zion with his syna- 
 gogue ! His very success would involve perplexity and 
 contradiction. Could he rebuild his temple? Having 
 no Aaronical priests he would be mocked by its altars. 
 Each sacrifice would be a satire. For the Jew there can 
 never more be remission in the covenanted animal 
 
 no 
 
hlood. Our modern world would ridicule his antiquated 
 slaughterings in Jerusalem. Ghosts of his old priests 
 and prophets and kings would haunt the mortified Jew. 
 He can no more revive the religion of Abraham and 
 Moses and David than he can convert the Dead Sea 
 into a fresh mountain lake. Possessing a populated and 
 prospering Palestine, it would be to him a wilderness 
 strewn with the skeletons of an extinct past. 
 
 Let us now reverse our picture ! 
 
 Nineteen centuries since twelve Jews began a work 
 which seemed a chimera. They were plebeian Hebrews. 
 Not priests and kings and conquerors like the most 
 splendid writers of their Scripture ! Apostles were from 
 the people. Publicans and fishermen aspired to convert 
 a world. Without education, without ancestry, without 
 oratory, it was deemed fanaticism. These humble wit- 
 nesses were opposed by priests ; despised by sects ; 
 scorned by philosophers ; martyred by kings. Defying 
 all, they delivered their message. In three centuries the 
 crown of the world was worn by their imperial de- 
 fender. Nor were their disciples only peasants and 
 slaves. Patricians had been won from the golden pal- 
 ace of the emperor on the Palatine. After the corrup- 
 tions of ages a spark burst forth from the apostolic 
 doctrine which now illuminates the earth. Twelve 
 unlearned Jews proclaimed a salvation that is moulding 
 nations, inspiring literature, stimulating science, shap- 
 ing history, and conquering humanity to the peace of 
 righteousness. 
 
 Sons of American Israel, we invite you to study a 
 creed which has produced results so stupendous. 
 
 Jews now take their- doctrine, not from their proph- 
 ets, but from their doctors. Judaism is Rabbinism. It 
 is Hebrew Scripture minus its sacrificial reconciliation 
 
 in 
 
— a temple without an altar. Bound to it the skeleton 
 of a dead past ! Rabbinism resembles an air-ship, over- 
 weighted, and struggling to rise from night into the 
 sublime aerial regions of light and freedom. 
 
 While Moses proclaimed laws, civil and ceremonial 
 and moral, suited to a nation of escaped, idolatrous 
 slaves, he also legislated for the political and religious 
 future of a cultured and developed Israel, that he might 
 shape a people worthy of their Messiah, and his right- 
 eous rulership of the world. With many temporary 
 provisions his system was rooted in an eternal need. 
 Its essentials were for humanity in all generations. 
 Moses struck down into man's deepest nature and satis- 
 fied man's universal hunger. Beneath all his multiplied 
 and minute ordinations he revealed reconciliation. Yet 
 humanity shrinks from its salvation. Like flesh with a 
 sensitive wound, soul draws back from God. With the 
 revulsion of disease we reject our spiritual remedy. I 
 am now in a region of mountain streams. They dash 
 in cascades over rocks, they flow in smooth currents 
 amid meadows: each seeks its beneficent end in that 
 ocean whose clouds vivify and fructify our globe. Let 
 the brook rebel against itself ! Let it sigh to change its 
 •course! Let it pine, against its nature, to climb the 
 mountain, and return to the chill and night of the cav- 
 ern whence it escaped ! Such is man in his wish to 
 turn from God ! To reverse the stream of his desires ; 
 to bring him from guilt to pardon and from sin to 
 sanctity ; to lead him from the temporary to the eternal, 
 and to make earth his discipline for Heaven, is the 
 rational and lofty aim of both Moses and Christ. Ye 
 Jews, Christ builds on Moses. Christ fulfils Moses. 
 Christ amplifies Moses. Christ exalts Moses. The 
 twilight of Moses in Christ shines noon. We are now 
 
 112 
 
presenting our claim. Our proof we will give here- 
 after/ The doubt of the Law becomes assurance in the 
 Gospel. Christianity promises the certitude of our 
 remission and regeneration. It tells us that we may be 
 "justified freely", that faith in our Divine Sacrifice "is 
 accepted for righteousness", that we may be joyful in 
 reconciliation and forgiveness ; "born from above", the 
 "Spirit witnesses" that we are the "sons of God", and 
 we cry. "Abba Father", translated into the "liberty of 
 the glory" of his children . 
 
 As a Redeemer our Jesus was most anxious to con- 
 firm your Moses. A mere teacher, like Confucius and 
 Boodh and Zoroaster and Socrates, and your own 
 Rabbis, He would have been separated from the prom- 
 ise and covenant and genius of Hebrew Scripture. We 
 believe his character to have been infinitely above the 
 possibility of Angels. But his example is not salvation. 
 His name, Jesus, shews Him a Savior. He delivers 
 from that sin which bars man from God. Our Christ 
 is a Lamb ; not the lamb of Moses, but the Lamb of 
 God, sacrificed for a world. Calvary harmonizes Juda- 
 ism and Christianity. All Hebrew offerings for cen- 
 turies point forward to Calvary. In Calvary their end 
 and explanation and accomplishment and perfection. 
 Earth is our altar. The universe is our temple. In the 
 Cross center life, death, time, eternity. Our Israel is 
 Humanity. Not an animal our offering! The humble 
 type is exalted into the everlasting God. Jesus, Creator 
 of all, is your Jehovah incarnate. He makes our sacri- 
 fice infinite as Godhead. Of prophets He is the Proph- 
 et; of priests He is the Priest; of kings, He is the 
 King; the glory of his universe, who even on Calvary 
 showed his sovereignty over Earth and Heaven and 
 Eternity. 
 
 113 
 
Our Epistle to the Hebrews transfigures your sacri- 
 ficial tabernacle into our atoning Christ. In Him, your 
 whole Scripture is satisfied and transcended. Christ is 
 our Moses and our Aaron and our Joshua. Christ is 
 our priest and our altar. Christ is our ark and our 
 mercy-seat. Christ is our bread' and our lamp and our 
 incense. Christ is our atonement ; our shekinah within, 
 and cloud and fire without. Christ is the sum and sun 
 of your promises and prophecies and covenants. 
 
 We repeat ! Our Christianity is but the expansion 
 of your Judaism. Jesus perfects Moses. Jesus glorifies 
 Moses. As picture to outline ; as flower to bud ; as 
 ocean to stream; as sun to ray, so is Jesus to Moses. 
 We have no doctrine or experience which is not illus- 
 trated by your Testament. We study it diligently as 
 yourselves. It is sacred in our families ; reverenced in 
 our hearts ; preached in our pulpits. Our theological 
 schools teach the very language of the Jewish Scripture, 
 and our Bible Societies scatter it over the world. And 
 we give the Old Testament a circulation not pos- 
 sible to yourselves. Travel over the Russian Empire! 
 Throughout its vast extent the Greek Church prints 
 and reads and treasures your Hebrew Bible. Traverse 
 the countries whose millions are swayed by the Latin 
 Church! All accept your Hebrew Bible. Explore the 
 illimitable British dominions ! Everywhere the Angli- 
 can Church authorizes .and expounds your Hebrew 
 Bible. Our innumerable Protestant communions unite 
 in your Hebrew Bible, which thus we circulate over 
 earth. Is this the work of Jews? Who translate and 
 distribute your Scripture? Your Rabbis? Left to 
 them, your Hebrew Bible, as their own ponderous vol- 
 umes, would be imprisoned in the dust of their libraries. 
 It is the uncircumcised Gentiles who publish billions of 
 
 114 
 
copies of the Old Testament, and disperse them, like 
 leaves, for the healing of humanity. Christianity alone 
 vivifies your Scripture, and wings it over our globe. 
 Our Gospels and Epistles animate and circulate your 
 Moses and your Prophets. Touched by Christ, your 
 Hebrew Bible, to bless earth, speeds like an angel over 
 the face of Heaven. 
 
 Ye Jews of America, your hearts are seared with 
 memories of centuries of persecution. Europe has been 
 a furnace to Israel. Each home of the circumcised is 
 clouded by histories of wrong. Prejudice and avarice 
 and bigotry have been remorseless to your ancestors. 
 In our land you have found rest from the violence of 
 enemies. We have never met a Jew with chain and 
 dungeon and fire and robbery. Our metropolis, on its 
 superb avenues, glitters with your names, which are 
 signs of your commercial prosperity. Your coffers are 
 full ; your homes are palatial ; your synagogues rise ; 
 your hospitals multiply. Never in your history have 
 you so increased in wealth. And yet you are isolated. 
 You do not mingle in the currents of our social and 
 political life. Amid our teeming people Israel is a wil- 
 derness Sinai. Circumcision walls from fellowship. 
 Each synagogue is a congregation of strangers. How- 
 ever rich, cultured, and patriotic, Hebrews in America 
 are exiles. But if what we have urged be true, your 
 circumcision is meaningless mutilation. Without sacri- 
 fice and Messiah, your religion is a painful and humili- 
 ating reminder of that faith of your fathers, which, a 
 bondage and an infancy, was also an assurance and a 
 victory. Compared with them you live in a cloud. Your 
 hearts are solitary. Your lives are a perplexity and 
 estrangement. Your synagogues preach the Law that 
 condemns, but not the redemption which saves. Unper- 
 
 115 
 
secuted ye are unassimilated. Political liberty is not 
 spiritual freedom. Is your religion a shadow ; a corpse ; 
 an altar without fire; a temple without Jehovah? To 
 your own hearts I leave the answer. 
 
 In a second article we propose to give you our rea- 
 sons for believing that our Gospels transmute the rough 
 ore of Moses into the pure gold of Salvation. Let us 
 now presume that you are convinced ! Your minds ac- 
 cept our- proofs, and your hearts believe our Messiah 
 as fulfilling your Law and your Prophets. Converted 
 thus, you will exchange circumcision for baptism, and, 
 free and forgiven, you will rejoice in our crucified and 
 risen Savior. What a revolution in Israel ! Jews would 
 be the leaders of the nations. Each would be invested 
 with a halo transmitted from the glory of his ancestors. 
 Israel would be the light of our world. Like Moses, it 
 would no longer see Canaan from a distance. It would 
 enter and possess and be diademed. The land would be 
 sacred not only with the footprints of patriarchs, and 
 prophets and priests and kings, but also with the 
 brighter memories of apostles and Messiah. Nay! 
 lifting the veil, which, like that of their tabernacle, 
 hides the holiest, they would behold the Heaven opened 
 by our Christ made visible to faith in the familiar images 
 of their own religion. Our Apocalypse symbolizes the 
 glories of the Everlasting Life in the worship of your 
 temple. Moses and the Lamb are forever celebrated 
 together in celestial song. Above all, as a sun among 
 stars, shines Christ, a Jew — our Incarnate God — our 
 crucified and risen and ascended Messiah — Creator of 
 worlds — Jehovah of the Old Covenant and Jesus in the 
 Xew — Redeemer of humanity — King of his universe. 
 
 116 
 
X. 
 
 JEWS AND MESSIAH 
 
 Second 
 
 Jews receive their Scripture as a revelation, recorded 
 by inspired men, and attested by miracle and prophecy. 
 They who believe that Elijah brought fire and rain 
 from heaven, and a child from death to life, and was 
 himself charioted upward into glory — they, receiving 
 thus the supernatural in the Old Testament are pre- 
 pared for the supernatural in the New. Our faith, 
 therefore, is a common ground on which we stand 
 together in testing the proofs of the resurrection of the 
 Messiah. 
 
 In our courts juries decide on facts. Judges instruct 
 witnesses to testify, not what they think, but what they 
 know. Legal evidence, usually, is from observations 
 through the eye and ear. Men are sworn to tell what 
 they saw and heard. All mere speculations, opinions 
 and suppositions are inadmissible. 
 
 Certain cases are tried and decided by the judge on 
 deposition. This is written testimony taken by a special 
 officer. On this documentary evidence, without seeing 
 a witness, the judge determines the most important 
 
 117 
 
cases involving the clearest and greatest interests of 
 life, property and character. 
 
 While it is advantageous to see and hear witnesses, 
 to study face, tone and gesture, and know each in his 
 presence and personality, yet lawyers too often mislead 
 juries, and justice may be better attained where a 
 learned and incorruptible judge, in his privacy, apart 
 from confusion and excitement, sifts and weighs the 
 written words of his witnesses, and reaches his con- 
 clusion in leisure and retirement. 
 
 Histories are composed of two species of materials. 
 First, we have facts furnished by observers. This 
 evidence is direct, specific and the best. Yet while 
 preferable, it is contracted. Witnesses become dis- 
 persed, and their testimony is transmitted through 
 various channels, so that historians are forced to exam- 
 the facts preserved in. the memories of many persons. 
 What such evidence loses in directness it gains in mul- 
 tiplicity. Both methods are combined in the New Tes- 
 tament. Peter and Paul and Matthew and John are 
 observers, while Mark and Luke collected and narrated 
 the words of many who claimed to have seen and heard 
 the risen Master. Thus are united all the means pos- 
 sible to make evidence credible. We ask Jews to con- 
 sider with us our New Testament as a single book wit- 
 nessing the Resurrection of Messiah. Following the 
 Gospels, the Acts and Epistles enable us to sift each 
 writer in every way possible, to discover and establish 
 truth. 
 
 Our present examination deals only with fact. In- 
 deed, with one fact! And that fact familiar every 
 moment! Ever around us are the infinite tokens of 
 life! In all men we see its proofs! We know them in 
 ourselves ! There is one universal test. Voluntary 
 
 118 
 
motion makes life certainty. Oceans are moved by 
 currents ; the atmosphere by winds ; worlds by gravita- 
 tion. Around its center sweeps an involuntary universe. 
 External force may stir a corpse. Now let the impulse 
 come from within ! Its cause, the zvill ! All is changed ! 
 Does a man see? Does he hear? Does he smell, or 
 touch, or taste ? He talks ; he walks ; he eats ! Then 
 he lives. 
 
 As related in the Gospels, after death, was Jesus 
 visible and audible and tangible? This is our sole 
 question. As creation revolves about a point, so all the 
 evidences of the New Testament center in the fact of 
 the Resurrection of Jesus, which can be proved only by 
 witnesses. 
 
 Jews are familiar with a characteristic of their 
 Scripture. Artificial saints are painted with the simper 
 of a fancied ideal sanctity. Impeccable anchorites are 
 crowned with a halo stained by no mortal spot. All 
 are suspected of manufacture aiming to glorify a sect. 
 How different in our Hebrew sacred biography! Pious 
 priests and patriarchs and prophets are men with 
 human infirmity. Faults of writers of inspired Script- 
 ure are neither concealed or extenuated. They are 
 recorded and punished. When a saint fell his repent- 
 ance did not hide his sin. Adam in Eden was beguiled ; 
 Noah was once intoxicated ; Abraham deceived ; Jacob 
 defrauded ; David was tempted by lust to murder ; Solo- 
 mon was seduced by concubinage into idolatry. 
 
 Ye Jews, our New Testament follows your Old. Both 
 are stamped with the candor and integrity of truth. 
 Apostles claimed to be witnesses for a holiness prepar- 
 ing for Eternal Life, through a Messiah they pro- 
 claimed as the Incarnate Jehovah. What a temptation 
 to strengthen their testimony by concealing their faults ! 
 
 119 
 
Rogues and fanatics make their leaders angels. How 
 different our Evangelists ! Our witnesses record their 
 childish ignorance ; their pitiable stupidity ; their cow- 
 ardly infirmity. Peter, prince of Apostles, who opened 
 the kingdom of God to Jews ; Peter, who first converted 
 Gentiles ; Peter, in a moment of terror, denied and lied 
 and cursed. Cowards, the remaining ten, forsook and 
 fled. Worldly wisdom would have veiled such blem- 
 ishes. Not so a divine integrity ! What the saint loses 
 the witness gains. Recorded faults prove incorruptible 
 honesty. 
 
 In style, also, our New Testament resembles your 
 Old. Both show the same transparent simplicity. Im- 
 postors swell and exaggerate. Our modern reporters 
 are suspected because they invent and color to sell their 
 narratives. When facts are withholden they often 
 force disclosures by threatening lies. Their style is 
 shaped by their purpose. Familiar with their arts we 
 distrust their statements. Moses and prophets and 
 apostles are as far removed from reporters as heaven 
 from earth. Especially in our New Testament we have 
 plain and pure words which image the souls of writers 
 intent only on everlasting truth. 
 
 Dovetailed testimonies are distrusted by lawyers. 
 Where many witnesses testify to the same facts there 
 will be as many differences as there are personalities. 
 What strikes one strongly will not impress another. 
 One will omit what another mentions. One exagger- 
 ates where another suppresses. One describes with 
 sensibility and imagination, and another in the cool 
 language of reason and common sense. Such varia- 
 tions confirm testimony. But when witnesses are in- 
 structed to falsify, they show a suspicious, mechanical 
 uniformity. Personality is extinguished. Art supple- 
 
 120 
 
merits nature. Sameness proves fraud. In our records 
 of the Resurrection are all those varieties incident to 
 discrepancies of view and character, with absolute 
 agreement in the sublime fact itself. Ye Jews, we ask 
 you to study for yourselves the testimonies of our Gos- 
 pels ! 
 
 There is one supreme test of honesty. Men are de- 
 ceived and they dissimulate. I may suspect a sleek and 
 prosperous and interested witness. Confront him with 
 death ! Open before him his grave ! Bring him under 
 the shadow of eternity ! His integrity in his state- 
 ments is assured. By fire and sword and cross the 
 apostles were tried. They witnessed, not a doctrine, 
 not a speculation, not a philosophy, not a system, but a 
 fact. Unto death they testified that their Master was 
 seen and heard and handled after his Resurrection. 
 
 We have given proofs of the honesty of our wit- 
 nesses. Is their intelligence doubted? Surely not by 
 Jews ! Examine the writings of Matthew and John 
 and Peter and Paul ! Test them by your Prophets ! 
 Try them by their success ! They have a circulation 
 surpassing all other books. Greek and Latin classics 
 are few in comparison. Our most popular novels are 
 not multiplied like our Gospels and Epistles. To them 
 Moses and the Prophets owe their wide circulation. 
 Could ignorance instruct and vivify the highest intelli- 
 gence, and produce results so unexampled? Jews can 
 not question the mental ability of witnesses whose 
 writings have made their Hebrew Scriptures known to 
 humanity. 
 
 Proved honest and capable, let us now examine to 
 what our witnesses testify. 
 
 Charlatans no longer monopolize communication 
 from the other world. The frauds of spiritual telegra- 
 
 121 
 
phy have been exposed. Only the most credulous 
 weaklings have their pockets emptied by tricks in dim 
 lights, in which appear majestic floating figures, white 
 spectre-fingers, amid weird, unearthly music, with letters 
 from the ghostly dead. Impostors are replaced by Sci- 
 entists. A famous professor from an eminent univer- 
 sity leads the investigations. And he is taken soberly 
 in his inductive research by his learned associates ! His 
 institution is advertised by his pursuits. From every 
 part of the world he examines reported facts, compares 
 and analyzes, and seeks to sift truth from falsehood. We 
 wish he would publish those letters. Bacon may well 
 be startled if conscious that his principles of induction 
 are so applied. Spirits ! They are invisible, intangible, 
 inaudible, without material organism. Writing pre- 
 sumes in spirits muscles. Yet spirits have left behind 
 their muscles in their bodies. Destitute of the muscles 
 essential to penmanship, Science must conclude that 
 spirits can not write ; much less rap and walk and talk 
 and sing. Always she sees physical effects produced 
 only by material organs. She unsettles faith in her 
 own principles, methods and conclusions when she 
 pushes investigation into a realm incapable of inductive 
 proof. Judging spirit-communication on its own merit, 
 it has added nothing valuable to our human knowledge. 
 Vapid letters, filled with mistakes and trifles, dimin- 
 ish veneration for eternity, and cause us to shrink from 
 a state beneath our present condition, and marked by 
 childishness, senility and illiteracy. 
 
 Our present inquiry is not with phantoms. We are 
 within the realm of our senses. Our proofs relate to 
 the body. Like Botany, like .Geology, like Chemistry, 
 like Astronomy, we build on facts attested by eye and 
 ear and finger. We are within the realm of Physical, 
 
 122 
 
Inductive Science. I know that my friend lives. How? 
 Only as his soul is evinced in the actions of his body 
 witnessed by the organs of my body. His life is known 
 to me by his fleshly movements. He walks ; he talks ; he 
 eats ! I see these acts and am sure he lives. Millions 
 around me are active with intelligence. Each directs 
 his body by his will. To doubt he lives proves me a 
 lunatic. A crook of a finger ; a wink of an eye ; a word 
 of a lip ; any movement of hand or foot or head, by the 
 volition of the man, is proof indubitable that he is not 
 a corpse. 
 
 Jesus is not present as a spirit. This would have 
 taken Him out of the realm of the senses, which only 
 Physical Inductive Science explores. In a sphere of 
 disembodied souls evidence is unsubstantial and un- 
 settling as the invisible shadows of the departed, or as 
 the perplexing researches of our new philosophers. 
 Some of the affrighted witnesses of Jesus mistook him 
 for a spirit. He was prompt to correct and rebuke 
 their error, and save us from the puerile experiments 
 which have made Science ridiculous. He calms their 
 fears. He assures their faith. He challenges their 
 examination. Prove Me ! Handle Me ! Behold my 
 side, my hands, my feet ! Touch my wounds ! I who 
 died live again in my flesh ! Have ye food ? Give it 
 Me ! I will eat and prove to your senses, by that most 
 animalistic act, that this is my body, crucified and risen, 
 and now fed and nourished according to the laws which 
 govern all the animated millions of our humanity. 
 
 Ye Jews, examine our witnesses ! Often the truths 
 they teach are as far above our comprehension as the 
 Infinite God is above finite man. Not so the evidence 
 they present ! This is intelligible to the plainest com- 
 mon sense. Epistles confirm Gospels. Letters unveil 
 
 123 
 
hearts and reveal character, and take us into the inmost 
 personalities of their writers. I never knew Cicero 
 until I read his letters to Atticus. I was never sure of 
 Cromwell until I read his letters to his family. I never 
 . doubted Washington, but his letters to his friends in- 
 creased my faith and veneration. Peter and Paul and 
 James and John have bequeathed to us immortal photo- 
 graphs. Unconscious artists, they have painted their 
 own faithful portraits, which show their souls transpar- 
 ent in the light of everlasting truth. In minute lines 
 and colors we see the men, and our Reason accredits 
 their testimony to the plain fact of the bodily Resurrec- 
 tion of their Master. 
 
 Before we reach the main purpose of our chapter we 
 invite Jews to compare the Life of our Messiah with 
 the prophetic pictures of their Messiah. Your Messiah 
 was to be of the tribe of Judah. Our Messiah is of the 
 tribe of Judah. Your Messiah was to be a Son of 
 David. Our Messiah is a Son of David. Your Mes- 
 siah was to be born of a virgin in Bethlehem. Our 
 Messiah was born of a virgin in Bethlehem. Your 
 Messiah was to enter Jerusalem triumphantly on an ass. 
 Our Messiah entered Jerusalem triumphantly on an 
 ass. Your Messiah was to appear suddenly in his tem- 
 ple. Our Messiah appeared suddenly in his temple. 
 Your Messiah was to be offered as an atonement for 
 sin. Our Messiah was offered as an atonement for sin. 
 Your Messiah was to be pierced; to cry. "My God, my 
 God, why hast thou forsaken me?"; to have lots cast 
 for his vesture and his garments parted ; and to be 
 mocked in the words, "He trusted in the Lord to de- 
 liver Him ; let Him deliver Him !" All this our Messiah 
 fulfilled to the letter. Your Messiah was to be a 
 Prophet like Moses. Our Messiah was a Prophet like 
 
 124 
 
Moses. Your Messiah was to be a Priest forever after 
 the order of Melchizedek. Our Messiah is a Priest 
 forever after the order of Melchizedek. Your Messiah 
 was to be a King ruling the world from Jerusalem. 
 Our Messiah, crucified and glorified, we believe to be 
 King reigning in the New Jerusalem over his universe. 
 Hence we trust and obey and worship your Messiah 
 predicted as our Messiah realized. 
 
 Jesus was an unlettered Jew. He was the reputed 
 son of a village mechanic. Provincial in birth, educa- 
 tion and association, He had none of the advantages 
 essential to literary success. Yet in his style is no trace 
 of his formative life. An exquisite refinement breathes 
 through all his words. Gamaliel never attained the 
 excellence of Jesus. Nazareth outshone Jerusalem. 
 What literature equals the sermons and parables of our 
 Master ? What originality ! What simplicity ! What 
 propriety ! What dignity ! Illustration points argu- 
 ment. All nature supplies figures. Art exceeded, is 
 forgotten. Speakers and actors are real men. Dia- 
 logue vivifies doctrine. Eternal Wisdom springs from 
 casual circumstance. This village Jew speaks to hu- 
 manity, which could have no Messiah with superior 
 literary merit. 
 
 Jesus was a typical Hebrew. Rabbinism dominated 
 his age. Scribes and Pharisees and Sadducees despised 
 the people. A touch of the vulgar herd was pollution. 
 Gentiles were loathsome idolaters. Scorn and hatred 
 isolated circumcised Israel. Jesus soared above these 
 bigotries of his age and race. He announced a religion 
 suitable for men and angels. The love of God and 
 neighbor is law for a universe. 
 
 Did Jesus revolutionize Moses ? Yes ! But super- 
 seding He fulfilled. Social and political and ceremonial 
 
 125 
 
were at once abolished, adapted, expanded and glorified. 
 Eternal truth in Law and Prophet was made enduring 
 as Heaven. In Jesus radicalism and conservatism are 
 realized and idealized. He destroys to build. He con- 
 verts carnal into spiritual ; particular into universal ; 
 temporal into eternal. A dead past He vivifies into an 
 everlasting glory. 
 
 Trace to its causes the success of sages and heroes ! 
 Each is a ^transcendant type of the genius of his nation. 
 Concentrated in one is a magnified and intensified all. 
 A spirit idolized by a kindred people leads triumphantly 
 armies and senates. Yet the most brilliant success 
 evolved from racial aptitudes and necessities is circum- 
 scribed and narrowing. Hence the imperfection of a 
 Boodha, a Confucius, a Socrates, a Caesar, a Moham- 
 med, a Napoleon. Jesus differs from the crowned con- 
 queror of adoring ages and nations. He impersonates 
 Humanity ! 
 
 So far we have described mere secondary character- 
 istics. We now approach that which is supreme. 
 
 Jews, we admit that we believe that Jesus is both 
 Messiah and God. He prophesied as God. He wrought 
 miracles as God." He forgave sin as God. He claimed 
 to raise and judge the dead as God. He permitted 
 Himself to be called God. If not God He was a blas- 
 phemer. About his cross Earth and Heaven were not 
 witnesses to his sovereignty. The Gospel of his death 
 is a lie. Priests, Scribes, Pharisees, rabble, Herod, 
 Pilate, are justified. Jesus not God deserved the thorn- 
 crown, the mock robe, the face-blow ; in his death- 
 agony the taunt upon his cross. When disciples for- 
 sook, how could enemies believe? All was against the 
 dying man, and the mad multitude was insensible to a 
 
 126 
 
shaking earth and a darkened heaven. The only proof 
 that Jesus was God-Messiah is his Resurrection. 
 
 A man who thinks He is God and is not God, is in- 
 sane. A man who says He is God and knows He is 
 not God, is a villain. What Jesus was we determine 
 from his acts and words. 
 
 Search the records of asylums ! Gather the sayings 
 of their inmates ! Compose thus a literature of lunacy ! 
 Compare it with the Gospels ! Have your maniacs 
 moulded the opinions of nations ; commanded the study 
 of ages, and converted Augustines and Luthers and 
 Bacons and Newtons and Chathams and Washingtons 
 and Websters ? Impossible ! All this has been accom- 
 plished by the sayings of Jesus because they bear the 
 stamp of uniform, conservative and consummate wis- 
 dom. 
 
 Or. would an impostor preach repentance, denounce 
 sin, urge holiness, offer eternal life, and proclaim judg- 
 ment with everlasting awards for good and evil ? No ! 
 Nor would he commission brother-villains to live and 
 work and die in battle to extirpate wrong and promote 
 sanctity. 
 
 And now, ye Jews, I can but testify these convictions 
 of my Reason, carried by proof to certitude, which have 
 created in me that assurance of the character of Jesus, 
 on which ultimately, is grounded our faith in the Res- 
 urrection He promised and predicted. I study men in 
 Scripture and in History. On each I discover some 
 mortal blot. Jesus alone defies my scrutiny. He stands 
 before my criticisms perfect in holiness. Nor can I 
 conceive that a writer not perfect could create a char- 
 acter that is perfect. Mortal genius could no more in- 
 vent Jesus than it could make a rose, a man, a star, a 
 sun, a universe. His picture in the Gospels could not 
 
 127 
 
be improved by the touch of the brightest seraph who 
 leads the literature of Heaven. And the more familiar 
 I am with Jesus the stronger that conviction of my 
 Reason on which I found my Faith. In Him alone of 
 men I find self lost in benevolence. Always He moves 
 in an atmosphere of Heaven. No stain ever in the halo 
 which crowns his head ! In life, in death, in resurrec- 
 tion, in ascension, the majesty of everlasting truth and 
 love ! And in myself the spring of all that is good ! 
 Wherever I search I find Jesus lives only in pious 
 hearts. He is the fount of noblest affections. He is 
 the object of purest hopes. He is the model of most 
 perfect virtue. The life of the man never falls below 
 the glory of the God. His brief biography on Earth 
 may well be the Everlasting Gospel of Heaven. Nor 
 will his picture, painted by unlettered publicans and 
 fishermen, be dimmed when exalted into the effulgence 
 of Godhead. Hence Reason is overwhelmed by the 
 proofs into the assurance that Jesus, by his Resurrec- 
 tion, fulfilled his prophecy of his Resurrection. 
 
 Ye Jews, with you we receive Moses. We stand with 
 your Rabbis. Hebrew Scripture we believe to be a 
 revelation from God recorded by inspired men. Hyper- 
 critics, branding Bible with falsehood, we esteem infidel- 
 enemies. Yet we have for our faith an authority 
 stronger than your own. Jesus affirmed Moses. Jesus 
 fulfilled Moses. Jesus quoted Moses. Jesus refused 
 all who rejected Moses. Jesus on Moses placed the seal 
 of his Resurrection. Do you shrink when you read that 
 Moses killed in Egypt, slew in the wilderness, com- 
 manded extermination in Canaan, and that Elijah with 
 sword-slaughter extirpated Baal-Priests? Unauthor- 
 ized by Jehovah both would be murderers. Our Jesus 
 
 128 
 
vindicates your Moses and Elijah by selecting them to 
 share the glory of his Transfiguration. 
 
 Pagans hide sin in ceremonial. Their gods love 
 splendid gifts and ostentatious displays. If temples are 
 enriched heathen priests permit transgressions. Cere- 
 monial is above moral. Not so Moses and the Prophets ! 
 Jehovah preferred righteousness to sacrifice. Apart 
 from uprightness the altar was abomination. Not for 
 Himself did the Creator build and appoint his temple. 
 Could He who made earth and spread heaven have 
 satisfaction in any mortal structure? He who formed 
 a sun could have no delight in a candle. He who made 
 Cherubim had no pleasure in the pain and gore of 
 beasts. Ordinations of Moses were to teach and 
 reconcile man, and not to please the Unchangeable 
 and Everlasting God. Behind all and above all and in 
 all was the demand for a right life. Obedience was 
 better than sacrifice. Law was discipline for virtue. 
 Christ follows Moses. His trumpet-call was repent- 
 ance ; his command love ; and crown of all, everlasting 
 holiness. 
 
 Moses and your Prophets show us, that we, in our- 
 selves, are insufficient for virtue. And our Gospel 
 teaches that, without God, man is a spiritual imbecile, 
 and an eternal wreck. Your Scripture presumes and 
 promises the Holy Spirit. His glorious power in the 
 conversion of humanity, as the consummation of the 
 election and discipline and history of Israel is assured 
 by Jesus. In the Holy Spirit Old Testament and New 
 are harmonized. Promise in the Prophets is fulfilment 
 through the Gospels. All teach that intellectual en- 
 lightenment is not salvation. Head may be convinced 
 when heart is vile, and will rebellious. Only Almighty 
 Breath can turn humanity from sin to holiness. Eternal 
 
 129 
 
Life through Christ, we supplicate for Israel. With 
 Paul, we would aspire to be accursed after the manner 
 of Jesus, could the ignominy of a cross make Jew and 
 Gentile one in the Lord. We will henceforth try to 
 pray and work for the salvation of that Hebrew People 
 who are authors of Scripture ; prophets for humanity ; 
 apostles of the Messiah-God we believe to be the Light 
 of Earth and the Glorv of Heaven. 
 
 130 
 
XL 
 
 REMISSION 
 
 N Often a young collegian esteems it virtue to screen 
 by falsehood a classmate from punishment. Measured 
 by the moral standard he adopts he is justified and ap- 
 plauded. Sparta rewarded successful theft as discipline 
 for military duty. Because plausible in falsehood a 
 Turk recommends his son for employment. Tynans 
 considered it supreme piety to sacrifice their children 
 to their gods. Budhists seek Nirvana by submissive 
 suffering, and Brahminists merit by agonizing torture. 
 In veneration for parents the agnostic Confucius cen- 
 tered religion. Imperial Rome killed Christian martyrs 
 as rebels against her sovereignty. Mohammed slew or 
 enslaved all who did not receive him as the prophet of 
 God. The Medieval Church deemed it duty to burn, 
 behead and strangle heretics lest they should poison 
 souls, and human agony was made a festival for kings, 
 priests and people. In defence of the faith pious popes 
 commissioned armies to desolate and fanatics to assas- 
 sinate. Duelling at this hour has imperial sanction 
 which thus legalizes murder. Not a crime condemned 
 by the Decalogue which has not been practiced as a 
 virtue! The majority of mankind call idolatry religion. 
 
 131 
 
Our world is a moral chaos. Humanity in itself has 
 never furnished a standard of right. Its greatest teach- 
 ers have been conflicting and confusing guides. While 
 all times and regions show lingering traces of law and 
 conscience, yet such is the force of appetite, passion and 
 interest that men will satisfy their lusts and fill their 
 pockets regardless of right; until the moral sense has 
 been well compared to a mirror shattered into a thou- 
 sand fragments each giving back an imperfect light and 
 all together making an illusive glitter. For this reason 
 we should examine the authorative standard of the in- 
 spired Scriptures. Let us then look beyond the code of 
 cur college, our club, our profession, our neighborhood, 
 our country, our race, and inquire what is duty by the 
 Revelation of the Almighty. 
 
 We propose to measure humanity, its condition, and 
 destiny, not by the standard of man, but by the Word 
 of God. 
 
 (i) We are placed by our Bibles in the blaze of the 
 infinite and insufferable holiness of the Omnipresent, 
 Omniscient and Omnipotent, who is the Personal Sov- 
 ereign of all. 
 
 (2) We are commanded by our Creator to a true, 
 perpetual, faithful, loyal and loving obedience to Him 
 as the supreme end of our existence. 
 
 (3) We are confronted in Jesus with his incarnated 
 holiness as Jehovah, accommodated to our mortal 
 vision, while preserving its immaculate purity. 
 
 (4) We are challenged by the Holy Ghost within us, 
 drawing us ever from sin to holiness. 
 
 (5) We have revealed to us a Judgment where our 
 lives will be scrutinized by Omniscient Justice, with 
 awards of eternal life and death. 
 
 (6) We are informed that an existence in time 
 
 132 
 
should be an education for eternity with saints and 
 angels, in the presence and image of our Divine 
 Savior, and where sin is impossible and holiness uni- 
 versal. 
 
 With such demands we may well inquire how Scrip- 
 ture represents our humanity in its effort to meet its 
 obligations. 
 
 Our witness will be Paul ! Other Apostles were 
 called by Christ on earth. He whom we now consult 
 was summoned by Jesus from His glory. The dazzle 
 of a noon sun did not equal the splendor of the spiritual 
 illumination. Our Savior on no vain errand descended 
 from His throne to His footstool. In His own voice, 
 iii His own words, in His own authority, He commis- 
 sioned Paul to preach — "Remission". In the Epistle to 
 the Romans he fulfilled his vocation by painting human- 
 ity. Terrific his colors ! Men, he styles "fools" ; 
 "thankless" ; "vain in their reasonings" ; by image- 
 worship corrupters of the glory of God ; abandoned 
 to "vile affections" ; transgressors in every hideous and 
 loathsome form of possible wickedness. 
 
 Fettered in the golden palace of Nero, Paul after- 
 wards knew that every sin so vividly depicted in his 
 Epistle was committed within the walls of his own im- 
 perial prison. The lives of the tyrant and his satellites 
 are more shocking than pagan vice and crime in the 
 words of inspired genius. Historic fact is darker than 
 Bible picture. 
 
 And fearful the doom of the nations who colored the 
 portrait ! Babylon, Nineveh, Egypt, Greece, Rome ! 
 What energies ! What battles ! What conquests ! What 
 genius in art and literature and philosophy ! What 
 tombs and temples and obelisks and libraries and pyra- 
 mids ! These nations, to feed themselves, subdued the 
 
 133 
 
world. Mankind was the slave of their lusts. They 
 gorged themselves with the fruits of their own ungodli- 
 ness. All perished in their mad, suicidal iniquities. 
 Desolate ruins are witnesses of their corrupting idol- 
 atries. Blacker and bloodier the story of each than the 
 lines of Paul. 
 
 And even more impressive and instructive than this 
 picture of our race is his portrait of himself in battle 
 with hims'elf. "To will is present with me, but to per- 
 form that which is good I find not. For the good that 
 I would I do not, but the evil that I would not, that I 
 do." Our soul-master is the Will. By it are dominated 
 our thoughts, our feelings, our volitions. Its ultimate 
 decision determines right and wrong. One resolve may 
 stamp character forever. Eternal destinies are sus- 
 pended on volition. Paul shows that the will is bound 
 to evil, and, in itself, incapable of good. Man is fet- 
 tered to self and time. He is powerless to actualize his 
 own sense and wish of right. He is painted by Paul as 
 a mere paralytic. Nay ! the Apostle compares him to a 
 criminal fettered to a putrescent corpse, and in peril 
 from its contaminating poison ! 
 
 In its natural acts our will is free. As I choose, I 
 rise, I walk, I sit, I eat, I talk, and use my bodily and 
 mental organs and faculties. But confront me with 
 the holiness of God and Heaven, and in such a sun- 
 blaze I am a blind paralytic. While free in my ordi- 
 nary acts, I am enslaved to my carnal self. Only a 
 being wholly good is wholly free, while every being 
 wholly bad, is wholly bound. Between these moral ex- 
 tremes moral freedom is proportionate to moral con- 
 dition. 
 
 To translate a soul from its spiritual slavery to its 
 Christian liberty is the problem of salvation. 
 
 134 
 
In revealing- the mystery Paul takes us back to the 
 predestination of eternity. Our universe was created 
 for a purpose sublimer than itself. Scripture peoples 
 it with angelic hosts. Holy and happy immortals adore 
 their Maker in eternal song. Jehovah they glorify in 
 grateful and glowing love. But beyond jubilations of 
 Creation are anthems of Redemption. In ecstacies of 
 praise, harp and voice in Heaven celebrate Incarnate 
 Godhead. All the past of the universe converges to the 
 cross, and all its future ladiates from the cross which 
 is the center of time and eternity, and the new moral 
 measure of all moral intelligence. 
 
 After the Fall a promise and a prophecy came to 
 Adam, of defeat and triumph. Cain offered his fruits, 
 expressing gratitude, not guilt. They were rejected. 
 The mad apostate rushed on to murder. Sprinkled 
 with sacrificial blood, the altar of Abel witnessed and 
 confessed the sin of man and the sovereignty of God. 
 By voice or flame his offering was approved, with a 
 divine testimony of his remission. Strong in faith to 
 build his ark, having floated over the corpses of a per- 
 ished world, Noah in blood cancels guilt and voices 
 thanksgiving; and in His cloud the bow of Jehovah 
 announces acceptance and seals covenant. Everywhere 
 over Palestine, as they wandered with their flocks and 
 herds and tents, Abraham and Isaac and Jacob ap- 
 proached for mercy by sacrifice the Awful Presence. 
 The Passover of Moses was a witness in blood. On 
 the Mount of the Law blood sealed the Covenant of 
 Jehovah with His people, before His servant was ad- 
 mitted to the crowning glory. On the entrance-altar 
 in the Court ; on the mercy-seat of the Holy of Holies ; 
 in morning and evening offerings ; in the annual festi- 
 vals ; for personal remission and for national forgive- 
 
 135 
 
ness — there was always the blood of atoning sacrifice. 
 Down through the centuries of the Tabernacle, Israel 
 approached Jehovah by blood. Solomon by rivers of 
 blood dedicated his Temple. On the Cross the Divine 
 Messiah in his human. blood finished all and fulfilled 
 the types and promises and prophecies of the ages from 
 Adam to Himself. 
 
 Sacrifice ordained by the Law was completed under 
 the Gospel. Atonements of Moses were terminated 
 and glorified in the Cross of Christ. Old Testament 
 and New were cemented into one system by the blood 
 of Incarnate Godhead. Nor was animal sacrifice a 
 caprice or a cruelty. It preached for ages to the eye. 
 Each altar was a visible Gospel of the Cross. A dying 
 lamb prefigured an atoning Christ. All past genera- 
 tions were thus educated for the infinite sacrifice of 
 Calvary. 
 
 While Prophets and Apostles witness remission 
 through atonement, we behold set forth in the epistle 
 to the Hebrews preeminently the object of the faith, 
 which is salvation. Christ there is the visible image 
 and glory of His Father : the Maker of Worlds ; the 
 Lord of worshipping angels ; called God. He spread 
 heaven and founded earth, and is the changeless Ever- 
 lasting. Also He is our Brother ; our bone ; our flesh ; 
 our blood ; tempted in life and agonized in death ; offer- 
 ing Himself as Jehovah for the sins of humanity, and 
 rising from the grave to glory to be High-Priest for 
 our world and King of His universe. In His deepest 
 humiliation as man He shows Himself God. On His 
 cross He commanded testimonies from earth and 
 heaven, which witnessed together His sovereignty as 
 their Creator. 
 
 Remission presumes miracle. Remission and miracle 
 
 136 
 
are bound together in Scripture. Remission without 
 miracle would have no authority. When Moses offers 
 remission to Israel he must attest his commission by 
 miracle from Jehovah. The cloud of the Divine Glory, 
 covering the Tabernacle and filling the Temple, was no 
 vain display of splendor to dazzle and delight an 
 amazed multitude. It was the visible attestation of the 
 Sovereign Creator of the universe, that by faith in 
 ordained sacrifice sin was forgiven to penitent and be- 
 lieving Israel. And His Resurrection impressed with 
 the majesty of His Godhead the words of our Savior, 
 when "He opened their understanding that they might 
 understand the Scripture, and said unto them. Thus it 
 is written, and thus it behooved Christ to suffer and to 
 rise from the dead the third day, and that repentance 
 and remission of sins should be preached in His name 
 among all the nations beginning at Jerusalem. And ye 
 are witnesses of these things. And behold, I send the 
 promise of my Father upon you ; but tarry ye in Jeru- 
 salem until ye be endued with power from on High". 
 His command was sealed by his crowning miracle. 
 Jesus leads the way up Olivet to Bethany. Gazing on 
 His face and form stand around Him His expectant 
 Disciples. With outstretched hands blessing the earth 
 which pierced them, He ascends towards Heaven, which 
 He enters with the wounded body of His humiliation 
 transfigured into an everlasting glory suitable to the 
 Redeemer of a race and the Sovereign of Creation. 
 
 It has been my privilege to worship in all the forms 
 of religion in our Republic. I have also mingled with 
 the professors and masters of classic Oxford, and the 
 congregations of cultured Cambridge. With the great 
 historic cathedrals of London and Paris I am familiar. 
 The splendid Santa Maria Maggiore ; the episcopal 
 
 137 
 
Lateran ; the sublime St. Peter's — I have visited all : 
 Greek Church, Latin Church, Anglican Church, Pro- 
 testant Church ! Amid the creeds and nations and races 
 I have been an observer. In all a visible want of joy ! 
 Solemnity, not joy, in the faces of all. Yet Old Testa- 
 ment prophets gloried in joy. After wails of humil- 
 iation the Psalmist exults in joy. Christ promised joy. 
 Incarnation and Resurrection and Ascension should 
 thrill with joy. The Holy Spirit is a Comforter with 
 joy. A Gospel of Eternal Life is a message of joy. 
 Yet the religion of Christendom is not a joy. Instead 
 of the bloom of the garden we have the dreariness of 
 the wilderness. Often our saintliest piety is a bondage 
 rather than a liberty. Everywhere battle without vic- 
 tory ! 
 
 We may be permitted to inquire the reason. 
 
 Often in nature, in the grandeur of the end we over- 
 look the insignificance of the means. Creation revolves 
 about a point-center. So the proof of Christianity is in 
 a fact so slight that it is unnoticed. See Jesus eating ! 
 His pierced hands hold His food. It touches His lips. 
 It appeases His hunger. It mingles with His system. 
 Yet these simple acts were witnesses to the stupendous 
 truth, that after death He' lived. His Apostles were 
 chosen to testify to a few motions of His body. On a 
 fish-fragment was suspended the proof of His Messiah- 
 ship, His Godhead and the Eternal Life secured on His 
 Cross. 
 
 As in the evidence so in the experience of Christian- 
 ity. Our personal salvation turns on the simplest act 
 of the soul. Faith is the bond of home ; the pulse of 
 business; the cement of society; the life of the state; 
 the salt of humanity. We behold — 
 
 138 
 
Each living link in our vast mortal round 
 
 To the whole chain by Heaven's deep wisdom bound, 
 
 Till trust in others from our infant breath 
 
 Through all life's sorrows to the shades of death 
 
 Binds man to man, form ties of sacred love 
 
 And points us to eternal worlds above. 
 
 E'en faith in self, when obstacles oppose, 
 
 Which in the breast of modest genius glows, 
 
 Alone can fire the daring soul for flight 
 
 Beyond the clouds that veil the fields of light. 
 
 The Faith of Nature, Scripture makes the channel 
 of grace. Faith in the Promise of Jehovah led Abra- 
 ham to Canaan ; nerved him to sacrifice his son ; made 
 him father of Israel and progenitor of Messiah. Faith 
 in the Promise of Jehovah inspired prophets and 
 martyrs to dare and die. Faith in the Promise of 
 Jehovah brought remission through sacrifice, in taber- 
 nacle and temple, to millions of pious Jews. Hence, as 
 under the Law, so under the Gospel, Faith in the 
 Promise of Jehovah "is accepted for righteousness" and 
 assures forgiveness. Paul does not tell me, that for 
 my remission the righteousness of Christ is imputed to 
 me. He asserts that my own faith is received for my 
 own righteousness. Do I believe Scripture, not on the 
 authority of creeds, or councils, or theologies, but on 
 its proofs convincing my Reason ; Scripture then to me 
 is the Inspired Word of God. To trust a plain declar- 
 ation of Scripture is, therefore, common sense. On the 
 Cross inspired Paul sets before us Incarnate Godhead. 
 Infinite by Godhead, the sacrifice is perfect. Godhead 
 on. Calvary gives atoning virtue to the Blood of Jesus 
 for the everlasting salvation of billions. My guilt I 
 wish removed; my sin forgiven; my person justified. 
 For this end I trust the Promise of Jehovah in the 
 words of Paul when he writes of Christ Jesus, my 
 
 139 
 
Savior — "Whom God hath set forth a Mercy-seat 
 through faith in his blood to declare his righteousness 
 for the remission of sins that are past — that he might 
 be just and the justifier of him that belleveth in Jesus. 
 Abraham believed God, and it was counted unto him 
 for righteousness. To him that worketh not but be- 
 iieveth on Him that justineth the ungodly, his faitii is 
 imputed for righteousness. Happy is the man whose 
 iniquities are forgiven, whose sins are covered !" 
 
 In a caustic and brilliant essay, Mr. Froude — immor- 
 talized in his great history — poured his withering con- 
 tempt on some humble disciples expressing in song the 
 glories of a free salvation in the remission of their sins 
 through the atoning blood of their Lord. He ridiculed 
 the evangelical sentiment. Indeed, he seemed to be- 
 lieve that the Faith of the Gospel preached by Paul, 
 instead of establishing, relaxed morality. In opposition 
 to this great historical genius we wish to show the con- 
 trary. To us it is clear that the supreme moral force 
 in the universe is the love of Christ kindled in human 
 hearts by remission through his Cross. 
 
 But mere emotion is always suspected. Impulses 
 must be tested by both life and death. Our witnesses 
 we will try in the martyr-blaze. Apostles sealed their 
 testimony with their blood. From Nero to Constantine 
 disciples confessed their faith, fettered in dungeons, 
 toiling in mines, starved, scourged, lacerated, mutil- 
 ated, tortured, burned, beheaded. Unconquerable love 
 for Christ conquered the world. Above the universal 
 gloom medieval saints soared into the sunlight of that 
 love of Christ which is victory. The love of Christ 
 created the Reformation. The love of Christ was not 
 extinguished by the long, desolating wars between 
 Catholic and Protestant. 
 
 140 
 
The love of Christ now pours over the earth its 
 treasures to alleviate suffering and spread salvation. At 
 this moment a cannibal-isle in the far Pacific witnesses 
 that the love of Christ is inextinguishable even in our 
 material age. Idolatrous human flesh-feasts had for 
 centuries defiled a land on which had been' lavished the 
 most brilliant gifts of tropical beauty. A missionary 
 dares place his foot on this cursed shore peopled by 
 demons. With incredible toil he masters the island 
 language. He builds, he teaches, he preaches, each 
 moment exposed to be killed and devoured ! Peril he 
 meets with courage; snares with wisdom; savagery 
 with patience ; hatred with charity ; obstacles with faith ; 
 defeat with prayer ; and after years of woe and waiting 
 beholds his island abjure cannibalism and idolatry, 
 build churches, open schools, and triumph in the salva- 
 tion of the Lord. That Pacific coral reef, in its bright 
 tropical glory, is our witness that Paul was right when 
 he told the Romans that the law of God was established 
 by the Faith of Christ. Each converted cannibal is 
 living proof that the Gospel creates morality. And the 
 life-work of that consecrated missionary shows that the 
 love of Christ is not only the most powerful force in 
 our world but also in the universe. Angels worship 
 ■God as their Maker; redeemed men behold the Creator 
 in their flesh, by the blood of his heart obtaining their 
 salvation. Hence mortals outvoice cherubim. 
 
 Ye angels wake sublimest song; 
 To Him celestial strains belong, 
 
 Creation's King Divine! 
 Oh that my ear could catch your sound ; 
 My lip the glories voice around, 
 
 Ye see in Jesus shine ! 
 
 141 
 
Bright seraphs ye can never glow 
 With joys we pardon'd sinners know, 
 
 And which our bosoms fill; 
 For you no Savior's blood was spilt 
 To take away a mortal guilt 
 
 And with salvation thrill. 
 
 Forgiven all, from us shall rise 
 The loudest triumphs of the skies 
 
 When we our Christ adore; 
 In Heav'n thy face exulting see 
 And Godhead's glories beam in thee 
 
 Our Savior's evermore. 
 
 We turn for our explanation of this Transforming 
 Power to Scripture. 
 
 From Genesis to Revelation it is a unity in a scarlet 
 bond of sacrificial blood. But parallel with Remission 
 by atonement was the Promise of the Spirit. Antedil- 
 uvians experienced the Spirit. Prophets were inspired 
 by the Spirit. Ezekiel affirmed that in man a new heart 
 would be created by the Spirit. Micah said, "I am full 
 of power by the Spirit". Zechariah records, "Not by 
 might or by power, but by my Spirit". Joel on all 
 flesh predicted the outpouring of the Spirit. John the 
 Baptist promised the Spirit. Jesus at the Jordan was 
 sealed by the Spirit; said that for asking would be 
 given the Spirit ; and commanded his disciples to wait 
 at Jerusalem for the Spirit. Pentecost conferred the 
 Spirit and to Jew and Gentile Peter preached by the 
 Spirit. Paul is our supreme witness for the Spirit in 
 all his life and ministry and writing. He says, "The 
 Spirit itself beareth witness with our spirit that we are 
 children of God." "Because ye are sons God hath sent 
 forth the Spirit of His Son in your hearts crying, Abba 
 Father." 
 
 142 
 
Remission is in God ; Regeneration is in man. Remis- 
 sion cancels guilt ; Regeneration begins holiness. Remis- 
 sion relieves conscience ; Regeneration secures morality. 
 Faith confirms Law. Even when feeble, if fostered, it 
 tends to purify our affections, sanctify our relations, 
 ennoble our duties, conquer in our trials, until it de- 
 velops graces which flower into the bloom of an ever- 
 lasting glory. In its humblest form the Faifh of Christ 
 is a root of life. As a flower diffuses sweetness through 
 the air, many a lowly disciple breathes around him an 
 unconscious fragrance of character. Light is on his 
 face. A bloom is in his heart. He is free in spirit, 
 while bound in duty; charitable without ostentation; 
 courageous without boastfulness ; humble without ser- 
 vility ; devoted without fanaticism ; affectionate without 
 idolatry — a modest hero in life, and in death a crowned 
 conqueror. 
 
 Science points to a period when, according to Scrip- 
 ture, the Divine Spirit brooded over the nebulae of in- 
 choate worlds. Out of vast tracts of dark rotating 
 particles was to be evolved a universe of order. Al- 
 mighty wisdom foreordained the birth of innumerable 
 suns and systems. Wheeling and shining globes were 
 to be peopled in the future eternity. What illimitable 
 wisdom to shape and guide such an infinitude of atoms 
 into habitations of angelic hosts ! But the Holy Spirit 
 has a function ^beyond the impregnation of material 
 globes . From paradise to judgment-trumpet what bil- 
 lions of billions of human immortals ! Who can measure 
 their capacities? Who can know their wants? Who 
 can estimate their diversities? — differences of constitu- 
 tion, of race, of nation, of climate, of education, of en- 
 vironment ! From guilt to holiness the shades of moral 
 conditions beyond the number of the stars ! And 
 
 143 
 
the scale as vast from the zero of spiritual slavery to 
 the tropic ardor of spiritual liberty ! Greater to shape 
 souls than worlds ! What work so sublime as the re- 
 generation of the spirit of man by the Spirit of God ! He 
 is the supreme educator for salvation. He woos and 
 chides and enlightens. He draws and drives and puri- 
 fies and testifies. Over our moral chaos He broods for 
 everlasting life. The Godhead of the Holy Ghost, 
 through. the Godhead of the crucified Incarnate Son, 
 is ever leading us to the fellowship of the Godhead of 
 the reconciled Father. 
 
 How insensible mankind to the impulses of the Divine 
 Power ! Yet if so much is accomplished by our in- 
 fantine piety, what may we expect in the grand day 
 when the Spirit bursts on our world to create its spirit- 
 ual manhood ! Rent by schism and groping in twilight, 
 what a force for good is Christianity ! Free and united 
 and enlightened and baptized, the Church will be an 
 invincible conqueror. Before her is the Cross glorified 
 by Incarnate Godhead, and the crown promised by 
 Jesus Creator of All. 
 
 144 
 
XII. 
 
 ECCLESIASTICAL SOVEREIGNTY 
 
 Is the Church an autocracy with sovereignty in the 
 Pope? Or is the Church an oligarchy with sovereignty 
 in Bishops? Or is the Church a democracy with sov- 
 ereignty in clergy and laity together as the People? 
 From Scripture we will seek answer to these questions. 
 
 Old Testament 
 
 Priesthood. This Jehovah by Moses confined to the 
 family of Aaron. It was a stringent oligarchy. Sacri- 
 fice for sin was its supreme and exclusive work. But 
 in no instance did the Priest pronounce remission. 
 Jehovah, throughout the Old Testament, reserved to 
 Himself the sovereignty of forgiveness. And Jehovah 
 said to all Israel — "Ye shall be unto me a Kingdom of 
 Priests". In some sacrificial offerings the People had 
 part, killing the victim, and partaking its flesh. 
 
 Prophecy. An oligarchic priesthood tended to 
 haughty exclusiveness and mechanical rigidity. Its 
 fault was a narrowing and exacting conservatism. Op- 
 posed to the aristocracy of the Priest was the democracy 
 of the Prophet. His Hebrew name implied spontaneity. 
 His words flowed forth freely as a stream from its 
 
 145 
 
fountain. His office imaged liberty. From all classes 
 sprang the Prophet. In the Old Testament we find 
 him a ploughman, a shepherd, a priest, a king. Above 
 the fear of man, moved by the Holy Spirit, he was to 
 rebuke sin wherever found. Nathan rebuked David ; 
 Elijah rebuked Ahab ; Jeremiah rebuked Jerusalem. 
 The courageous Prophet, free in spirit, strong in words, 
 holy in deeds, in his call and life and work, typified 
 the democratic genius of Israel, whose responsibility 
 was to Jehovah. 
 
 Kingship. Moses was the autocrat of Jehovah. He 
 was commanded by the voice of Jehovah from the cloud 
 above the mercy-seat. By Jehovah he was invested 
 with sovereignty over Israel. And Moses transmitted 
 supremacy to Joshua. P>oth were untitled, but actual 
 kings. Their work over, sovereignty passed to the 
 People. Judges, for nearly five hundred years, were 
 rulers elected by the People. Saul and David were 
 chosen by the People as an example to all their suc- 
 cessors. Sovereignty was in the People. When other 
 nations were enslaved by despots, under the shadows 
 of oriental tyrannies ; sole witnesses of the rightful 
 dominancy of the popular will, anticipating the divine 
 i< 1 eal of human government, the Jewish commonwealth, 
 under the kingship of Jehovah, stood, for ages, before 
 the whole turbulent and inimical world, a solitary 
 Democracy. 
 
 We do not speak of mere governmental form. What 
 .is the power that creates? Democracy may choose an 
 hereditary autocracy. Democracy may choose a titled 
 oligarchy. Democracy may choose an elective mon- 
 archy. Democracy may choose a constitutional repub- 
 lic. But what Democracy makes, Democracy can un- 
 
 146 
 
make. The test of Democracy is the sovereignty of the 
 People. 
 
 New Testament 
 
 Priesthood. In Scripture the end of Priesthood is 
 remission. Under Moses, not by the Priest — Jehovah 
 alone absolved. And Christ only under the Gospel. 
 Apostles had no power to forgive sin. Eternal Life 
 was not left to human infirmity. Infallible Godhead, to 
 itself, reserved the sovereignty of remission. 
 
 But did not Jesus tell Peter that what he bound and 
 loosed on earth should be confirmed in Heaven? Yet 
 this was not the gift of personal absolution. We must 
 interpret the authority of Peter by the example of Peter. 
 Never once did Peter forgive the individual ■ trans- 
 gressor. And no apostle transcended his example. In 
 the Evangelical Histories, always, ministers of the Gos- 
 pel simply proclaimed the eternal condition of Salvation 
 — Believe in Christ and be saved : Reject Christ and 
 be lost. 
 
 In the eighteenth of Matthew the disciples come to 
 Jesus. Plainly the whole body of his followers, because 
 He discourses, not of apostolic but universal duties. 
 Yet on these, with the Church, He bestows the power 
 to bind and to loose, and in the very words by which it 
 was conferred on Peter. 
 
 Prophecy. We consider this only as it relates to 
 teaching. In the last of Matthew the grand function 
 of disciplining a world seems committed solely to the 
 apostles. But in Luke we have a larger view. The two 
 Gospels must be examined together. After the two 
 disciples left the risen Christ at Emmaus they returned 
 to Jerusalem. Here they met — whom? The eleven 
 only? No! Also, "them that were with them". The 
 
 147 
 
room witnessed a transaction the reverse of that on the 
 mountain. Jesus appears to "the eleven and them that 
 were with them". Jesus opens the Scripture to "the 
 eleven and them that were with them". Jesus appoints 
 as his ''witnesses" of "repentance and remission", "to 
 be endued with power from on High", "the eleven and 
 them that were with them". In obedience to this com- 
 mand and promise of Jesus, at Pentecost, assembled one 
 hundred and twenty disciples, men and women. On 
 all descended the tongues of fire. On all fell the Holy 
 Ghost. On all rested the power to witness. And Peter 
 affirms that in this is fulfilled the words of God — "I will 
 pour out my Spirit on all flesh". As all were author- 
 ized to proclaim remission, so all are now endowed with 
 power to make the message effectual . Hence the sov- 
 ereignty of Teaching is in the whole body of believers 
 who compose the Universal Church. 
 
 Kingship. By this we we mean the authority to 
 govern. Was it in Peter as first pope? Was it in the 
 apostles as bishops? Was it in the whole body of be- 
 lievers? We seek to know, from Scripture whether the 
 Christian Church in its legislative sovereignty, is an 
 autocracy, an oligarchy, or a democracy. 
 
 Let us refer to the first act of ecclesiastical legisla- 
 tion. Disciples assemble to elect an apostolic witness 
 of our Lord from baptism to ascension. No function 
 of the universe could transcend this occasion. Does 
 Peter, as pope, appoint to the office vacant by the sui- 
 cide of Judas? Or shall the eleven, as bishops, elect a 
 twelfth? Or shall all believers vote in the choice? All 
 appointed Joseph and Matthew. All assigned by lot 
 the latter to office. All thus proved in themselves the 
 sovereignty of ecclesiastical legislation. 
 
 148 
 
We have considered the election of a man. We now 
 pass to the establishment of a principle. 
 
 Messengers appear at Antioch with a Mosaic fetter. 
 They insist that Gentile believers shall be circumcised. 
 On the Gospel they place the burden of the Law. Bap- 
 tism, with the sign and seal of the Holy Ghost, is not 
 enough. Down through all time Christians must be 
 circumcised. Shall Peter, as Pope, issue his encyclical? 
 Or shall apostles as Bishops, address a Pastoral? Or 
 shall the whole Church, laics and clergy, together dis- 
 cuss and determine? "Brethren" at Antioch originate 
 the process. "Apostles and elders" convene at Jerusa- 
 lem, with "the whole Church". "Chief men among the 
 brethren" assist in transmitting the decree to "the breth- 
 ren which are of the Gentiles of Antioch". From first 
 to last "apostles" share authority with "elders and 
 brethren", and prove that the sovereignty of legislation 
 was in all believers who compose the universal Church. 
 Thus liberty is secured against authority. Tyrant and 
 revolutionist are alike restrained. Conservatism and 
 Progress harmonize in the Church. 
 
 Old Testament and New set apart certain men for 
 special functions. The people elect ministers whose 
 sole vocation is to preach the Gospel and administer the 
 sacraments. An office exclusive in the Scripture must 
 be exclusive in the Church. In all doubtful questions 
 of organization and worship freedom is reserved. Inner 
 liberty of faith must never be fettered and chilled by 
 outward arrangements of government. Christianity is 
 for all nations, all races, all generations. What is free 
 by Scripture must not be bound by ordinance. What 
 suits England may not suit China. What edifies the 
 African may not edify the American. Christianity is 
 neither arctic nor tropical, nor antarctic. Poles and 
 
 149 
 
equator it would unite in Christ. A Catholic Religion 
 must embrace humanity. It resembles the light which 
 robes the universe, and which reflected and refracted 
 into an infinitude of beauty, is yet changeless in its 
 essence, and the chosen image of the glory of its 
 Creator. 
 
 150 
 
XIII. 
 
 CHRISTIAN PRIESTHOOD 
 
 The glory of the worship of Israel culminated in the 
 reign of Solomon. His temple combined in itself all 
 that was splendid in architecture and magnificent in 
 ritual. And the fame of the father, poet and warrior 
 and king, shone on the work of the son. Songs of 
 David in the temple of Solomon inspired a worship of 
 Jehovah which no future ages could equal. About the 
 priest revolved the whole service. The priest led the 
 music. The priest sacrificed at the altar. The priest 
 was omnipresent in the temple. In the villages the 
 priest taught the people, and in the metropolis he was 
 made venerable in the worship of Israel. And when 
 the temple was burned and Jerusalem a ruin and the 
 people captive, in the land of the oppressor the priest 
 preserved his lineage and exercised his function, and 
 was ready for sacrifice and song when the second tem- 
 ple crowned the hill of Zion. In our Savior's time, 
 under the Roman enslavement, city and village and 
 country witnessed the priest, going and returning in 
 discharge of his annual sacerdotal duties. And over 
 'earth, in shrines richer and more magnificent than the 
 edifice Herod beautified on Zion, the heathen priest was 
 
 151 • 
 
maintained in wealth and luxury, and venerated for his 
 office. Jesus saw the priest ruling the religions of the 
 world. In all lands the priest was the sun about which 
 worship revolved. 
 
 It would seem therefore probable that our Lord 
 would retain in his Church, in some form, the title and 
 office of priest. Except in Himself priest is eliminated. 
 The change is as great as if all its stars should drop 
 out of heaven. Not one minister of the Gospel is in any 
 instance styled priest by our Lord or his apostles. Paul 
 makes what appears to be a complete and exhaustive 
 enumeration, yet priest is omitted. On earth and in 
 paradise each saint is styled priest. Then in Scripture 
 priest is the title of the disciple and not of the minister. 
 
 Yet in the face of Christ and his apostles, and the 
 whole New Testament, over the larger part of Christen- 
 dom salvation is supposed to depend on the will and 
 word of a priest. You must be regenerated in baptism 
 by a priest. You must be absolved by a priest. You 
 must be fed with grace in Eucharist by a priest. You 
 must receive at death unction by a priest. Between 
 each soul and Christ— a priest ! Heaven and Hell com- 
 manded by a priest ! Such is the sway of the priest over 
 three hundred millions of Christendom. Are patriarch 
 and pope wiser than Christ and his apostles? Are the 
 Greek and Latin churches above Scripture? When 
 Peter is not called a priest ; when John is not called a 
 priest ; when Paul is not called a priest ; nor any apostle, 
 bishop, presbyter, deacon, teacher, evangelist ; when our 
 Lord is alone called Priest, is it not a tyrannical and 
 intolerable and arrogant assumption in any communion 
 to retain the office and function and name of priest? 
 Let the Greek and Latin Churches answer ! 
 
 In all things Anglicanism is compromise. English 
 
 . 152 
 
articles and homilies style transubstantiation a super- 
 stition. Such a declaration, in its essence, destroys the 
 sacerdotal office. Offering is the function of a priest. 
 Without offering priest is absurd. When Anglicanism 
 takes away transubstantiation it takes away offering 
 and leaves its priest a shadow and a mockery. English 
 priest is Roman ghost. 
 
 Anglicanism has in secession paid the price of com- 
 promise. Of her clergy and people thousands have 
 gone to Rome. Multitudes hover fascinated around the 
 abyss. The unscriptural word priest in the English 
 Prayer Book is the mere shadow of an office, and yet 
 this spider-thread is a bridge across which crowds pass 
 into doubt and darkness and bondage. Priest leads to 
 offering. Offering leads to transubstantiation. Tran- 
 substantiation leads to Altar-adoration. Altar-adora- 
 tion leads to the Pope. It is thus that the great Protest- 
 ant Anglican Church — born mid martyr-fires — so noble 
 in her history and liturgy — has prepared free Britons 
 for spiritual slavery. 
 
 153 
 
XIV. 
 SACRAMENTAL SALVATION 
 
 An Article of our Episcopal Prayer Book states — 
 "That we are justified by Faith only is a most whole- 
 some Doctrine". 
 
 Here we have that truth which was the very soul of 
 Paul. It is the key to his character, his epistles, his 
 preaching, his life, his Work. He proclaimed remission 
 and regeneration through faith in the blood of Jesus 
 our Incarnate God. Faith was the only condition of 
 this salvation. Between the believing soul and the 
 atoning Savior nothing was to interpose from earth or 
 hell or heaven. No pope, no patriarch, no bishop, no 
 priest, no sacrament, no demon or angel was to cast a 
 shadow hiding from the faith of man the forgiveness of 
 God. To each individual salvation was free as air ; 
 free as light ; free as the Holy Ghost who is the true 
 spring of human liberty. Justification by faith was the 
 torch by which Paul illuminated Asia and Europe. It 
 is, indeed the sun of Scripture, and was the light of the 
 Reformation. And nowhere is it more lucidly stated ; 
 more powerfully defended ; more eloquently impressed, 
 than in the homilies of the Anglican Church, which in 
 its birth and its articles is Protestant as Luther. 
 
 But the liberty of homilies and articles is fettered by 
 creed and office. We acknowledge — "One Baptism for 
 the remission of sins". Greek and Latin Fathers taught 
 
 154 
 
that remission and regeneration were conferred only in 
 Baptism. Thus by the Nicene Creed Salvation is tied 
 to Sacrament. And this too is the Anglican doctrine 
 expressed in our American office. Before applying 
 water the clergyman prays for the regeneration of the 
 Holy Spirit, and after applying water he thanks God 
 for the regeneration of the Holy Spirit, as an accom- 
 plished fact. Creed and office antagonize article and 
 homily. Subscribing both the minister binds himself 
 to everlasting opposites. Vows are broken, consciences 
 wounded, lives wasted in efforts to harmonize irrecon- 
 cilables. Incertitude in the standard creates doubt in 
 the clergyman. He affirms that remission and regenera- 
 tion are in his Baptism, and does yet not know that he 
 has imparted to a soul everlasting life. Scripture gives 
 no assurance. Is the Church wiser than the Savior and 
 his apostles? Shall inspired men be taught by men 
 uninspired? Should that be in creed and office which 
 is not in the Bible ? How serious mistake ! No mor- 
 tal can penetrate a soul, and know that in it the Holy 
 Spirit has effected salvation by liberating from the 
 guilt and power and pollution of sin, and no mortal, 
 therefore, should declare such a result. 
 
 And no more fearful injury can be inflicted than to 
 tell a man that he is born from above and an heir of the 
 life everlasting, while he is yet in the mist and slavery 
 of that carnality which is enmity to the Holy Spirit 
 whose child he has been pronounced. Indeed such 
 human assumption might almost seem a blasphemy of 
 the Holy Spirit. Vain in creed or office to tie to Bap- 
 tism that Holy Spirit free as the universal air and light 
 and love of the Father of All. No ! When a penitent 
 soul would believe in the Blood of the Divine Lamb for 
 remission and regeneration it need wait for no priest 
 
 155 
 
and no sacrament. On the land and on the sea, amid 
 loss or gain or pain or joy, in the flush of life, in the 
 gasp of death, where no eye sees and no ear hears and 
 no hand ministers I may turn by faith to my Savior, 
 and be separated from the forgiving love of the Father, 
 and the witnessing grace of his Spirit by nothing in the 
 universe of the Omnipotent. 
 
 Xow let us inquire whether, indeed. Scripture in re- 
 mission .and regeneration restricts the Holy Ghost to 
 the water of Baptism. 
 
 Pentecost 
 In the most notable sermon ever delivered the argu- 
 ment is for sacramental salvation. The glow of the 
 baptism of fire is still on the head of the chief apostle. 
 In its light and liberty and power his tongue has just 
 been speaking. Standing as a witness with the eleven 
 Peter preaches Christ prophesied ; Christ crucified ; 
 Christ glorified. A penitent multitude cries — "What 
 shall we do?" Peter answers — ''Repent and be baptized 
 every one of you in the name of Jesus Christ for the 
 remission of your sins, and ye shall receive the gift of 
 the Holy Ghost", thus imparted in the Baptism. 
 
 Caesarea 
 A vision from Heaven shows Peter that the Gentiles 
 will be received to salvation, and an angel instructs 
 Cornelius to send for the apostle. He stands amid the 
 kinsmen and friends of the pious and prayerful cen- 
 turion. As at Pentecost Peter preaches his crucified 
 and risen and ascended Lord. The Divine Spirit seals 
 his word. As the Jews at Jerusalem so now the Gen- 
 tiles at Caesarea are converted. Then answered Peter, 
 "Can any man forbid water that these should not be 
 baptized which have received the Holy Ghost as well 
 
 156 
 
as we?" Here the gift of the Spirit is conferred before 
 Baptism. 
 
 Ephesus 
 
 Now instead of Peter we have Paul. The apostle, of 
 the Gentiles is in the splendid capital made illustrious 
 by a temple which recalled the glory of the Parthenon. 
 An image of Diana believed to have fallen from heaven 
 gave peculiar veneration to the shrine of the goddess. 
 Finding certain disciples Paul said to them, "Have ye 
 received the Holy Ghost since ye believed?" And they 
 said unto him, "We have not so much as heard whether 
 there be a Holy Ghost". — When Paul laid his hands 
 upon them "the Holy Ghost came on them". — Hence 
 after Baptism. 
 
 We must consider together the transactions at Jeru- 
 salem, Caesarea and Ephesus. One illustrates the 
 other. All show that the Holy Ghost was given, ist, 
 In Baptism ; 2nd, Before Baptism ; 3rd, After Baptism. 
 Hence the. Holy Ghost in conversion is not restricted to 
 Baptism. Vain then for priest in Sacrament to im- 
 prison Omnipotence ! He can not chain God by human 
 fetter. Let the Greek and Latin and Anglican Churches 
 inquire whether, in creed or office, they have by Script- 
 ure, authority to tie the Holy Ghost, in remission and 
 regeneration, to Baptism ! Their Lord left Him free. 
 The penalty for restriction is bondage to the mortal 
 who would bind Godhead. Our Savior imaged the 
 Holy Ghost by the invisible winds, stirring into cease- 
 less motion the universal air with all its infinite varia- 
 tions from breeze to tempest, and which supports vital- 
 ity in fly and eagle, in limpet and leviathan, in worm 
 and man, and breathes its life into garden and orchard 
 and forest, and vivifies the grass whose verdure carpets 
 our world. 
 
 157 
 
XV. 
 
 ANGLICAN REFORM 
 
 Our English via media was an expedient. It was a 
 temporary bridge over a perilous chasm. Time has vin- 
 dicated and exhausted its utility. The first articles of 
 King Henry in 1536 exposed its divergence from Pro- 
 testantism. Remission of sin was not always and every- 
 where through personal faith in the Blood of the Divine 
 Christ, but bestowed in Baptism by priests in the apos- 
 tolic succession. Cranmer, Latimer, Ridley, Hooper, 
 possibly Jewell and Parker, would have harmonized the 
 English Church with Paul and Luther. Cromwell, Cecil, 
 Walsingham and Lord Bacon, were all, most probably, 
 English Puritans. But Henry was immovable, and the 
 perils of Elizabeth made extremes impracticable. She 
 was in daily danger from pistol, poison and dagger. If 
 we may credit Froude her proposed assassins were 
 blessed by the Pope. Nothing saved her but her mas- 
 culine courage and feminine dexterity. In her realm 
 Catholics outnumbered Protestants. Hence the neces- 
 sity that both should be comprehended in the creed 
 and worship of a National Church. Compromise was 
 inevitable. Anglicanism was the expression of the prac- 
 tical and conservative and dominating British genius, 
 
 158 
 
and has given cohesive strength to the British Empire. 
 Is our age sounding the knell of its via media? In 
 England and America its bridge seems disintegrating 
 at both ends. Here the fragments tumble to Papacy 
 and there to Potestantism, while the venerable structure 
 trembles, exposed to tempests more furious than those 
 of oceans. 
 
 Let us review the situation ! 
 
 We have seen that the Bishop of Western Michigan 
 reports clerical apostacies and immoralities in his Dio- 
 cese which make a picture darker than Bishop Meade's 
 colonial portraits. In a secular monthly the Bishop of 
 Michigan publishes an article giving the world what we 
 may style the Ingersoll view of prophecy and miracle. 
 A member of our American Episcopate would reduce 
 Christianity to the standard of Paganism, and refer both 
 to that human soul his article describes as born in cor- 
 ruption. Jehovah and Jupiter he evolves by the same 
 process. In our metropolitan Diocese we have clergy- 
 men who preach and teach and print every form of 
 hyperergic infidelity, from a God all matter to a Bible 
 all man. Passing to the other extreme, a morning paper 
 reports that seven of our clergymen have seceded from 
 Protestantism to that Popery denounced by our Hom- 
 ilies with withering argument and blazing eloquence. 
 And in our Seminary a Professor is organizing a society 
 to reconcile our Episcopal Church with Trentine canons 
 and the Vatican decree, and educate us to worship 
 saints, to multiply images, to adore the altar elements, 
 to send our wives and daughters to priests for con- 
 fession, to convert our married clergymen into unscrip- 
 tural celibates ; and for the supremacy of Scripture to 
 substitute the self-asserted infallibility of popes who 
 damn the whole world which denies their pontificial 
 claim. 
 
 159 
 
In England the condition is worse than in America. 
 
 Since the secession of Newman, Manning and Wil- 
 berforce, British Clergymen and laymen have swarmed 
 in thousands to Rome. The Via Media has resembled 
 an ancient highway, pointing to the golden mile-post in 
 the Forum, alive with returning armies to the imperial 
 city. Three secret organizations have been working to 
 mould Anglicans for the Pope: — The Society of the 
 Holy Cross; The Order of Confederate Reunion; and 
 The Confraternity of the Blessed Sacrament. All are 
 animated by one supreme object. They would bring 
 England back to Rome. To them Protestantism is a 
 deadly schism, and Luther an incarnate demon. Why 
 violate their vows and their manhood by holding their 
 livings and drawing their salaries? Because, these 
 shepherds say, they have not yet sufficiently fattened 
 their flocks for transportation. After studying the evi- 
 dence we will state our impressions. To us these clergy- 
 men seem perjurers. Their crime that of the son stab- 
 bing his mother ; the soldier striking down his flag ; the 
 assassin smiting in the dark. We have recently read the 
 biographies of Gladstone, and the Archbishops Benson 
 and Temple, Bishop Creighton and Lords Selberneand 
 Coleridge and Acton, and we recall the immortal works 
 of Lightfoot and Westcott and Alford. What scholar- 
 ship! What statesmanship ! What magnanimity ! The 
 faces of these men interpret their lives. They were 
 created by the Almighty to be builders of Empire and 
 defenders of Church. Stupendous the descent from 
 these illustrious Englishmen to their countrymen in the 
 Anglican Societies ! We sink into a lower order j{ 
 existence after perusing the damaging testimony; we 
 feel that thousands of British clergymen have sacrificed 
 that British integrity which we have been taught to ad- 
 
 160 
 
mire as the heritage and glory of the British people. 
 They have made an alien priestly infamy their own. 
 On them is the prophetic mark of the apocalyptic image. 
 As we write there will rise before us the face of Esau 
 who sold his birthright, and of Judas who sold the 
 Christ ! 
 
 The result of these clerical treacheries is to make the 
 English people more Protestant than ever. Purcell's 
 life of Manning has left an impression time will never 
 efface. Spies and weaklings relieve Anglicanism and 
 disintegrate Romanism. Let each man go where he be- 
 longs ! Better that the laboring mountain cast forth its 
 poisonous exhalations. But Anglican discords and 
 secessions arm and invigorate Dissent for Disestablish- 
 ment. 
 
 We propose to inquire into the causes of the evils 
 disturbing the Church of England. 
 
 Christianity was an organized democracy. Scripture 
 shows the original constitution of the Church. Sover- 
 eignty was in clergy and laity together. Clergy and 
 laity united in themselves the whole wisdom of the 
 Christian Commonwealth. Clergy and laity composed 
 that first council of Jerusalem which is a model for all 
 time. ''Apostles, Elders and Brethren" met to discuss 
 and decide the momentous question of circumcision. 
 Popes soon began to plan their own sovereignty. The 
 martyr Polycarp acknowledged their supremacy by a 
 visit to Rome. Each ecumenical council witnessed some 
 assertion of the papal claim. Emperors accentuated the 
 ambition of pontiffs. Valentinian gave liberty of eccles- 
 iastic appeal to the Holy Father. Theodosius declared 
 the Roman religion a standard for the universal church. 
 Justinian confirmed a decree of Gratian which made the 
 pope supreme. Crowned by a pontiff, Charlemagne, 
 
 161 
 
by his imperial power, supported the ecclesiastical sover- 
 eignty of Rome. During the middle ages popes and 
 emperors warred with each other. But eventually the 
 Roman pontiff triumphed, and realized his ideal when 
 Innocent III. bestowed crowns on England, France and 
 Germany. Long before his ascendency, had disappeared 
 every visible trace of the Scriptural democratic consti- 
 tution of the Church. Laymen were excluded from all 
 legislation. In no ecclesiastical assembly had the people 
 vote or voice. Europe was ruled by a tonsured aris- 
 tocracy under the sovereignty of the pope. Prelates 
 composed cabinets. Diets supplanted legislatures. Bish- 
 ops governed as princes and ruled as warriors. With 
 its laymen eliminated from all legislation, the Catholic 
 Church is now a prelatical aristocracy ruled by a papal 
 autocrat. 
 
 In the opposite extreme Henry VIII. revolutionized 
 England. That tyrant and his Commons wrought 
 changes without parallel in history. No man was ever 
 confronted by greater obstacles. He triumphed over 
 lords and clergy and pope. He led his people like a 
 flock. Lie manipulated the Commons. When a reform- 
 atory measure was passed in Parliament it was nullified 
 by Convocation. Ecclesiastics defeated civilians. Eng- 
 land, was torn by deadly strifes between prelates and 
 people. A royal remedy was discovered. Parliament 
 decreed that no canon of Convocation should be valid 
 without the signature of the King! The blow was in 
 the heart and the wound fatal. Two centuries elapsed 
 before the death-spasm. Passing the times of Star 
 Chamber and High Commission, in the year 17 17, Con- 
 vocation enacted its last canon and expired. It survives 
 in name, but resembles the wind-cave of CEolus ; or our 
 
 162 
 
American Church Congress, profuse in words and im- 
 potent for laws. 
 
 Our world thus beholds evolved by History two 
 ecclesiastical opposites, each reversing Scripture ! The 
 Arctic Latin Church with laymen eliminated from legis- 
 lation ; and the Antarctic Anglican Church with laymen 
 sovereign in its legislation. The result! Polar chill in 
 the atmosphere of Christendom ! 
 
 Human guilt! Is it a universal fact? Assuming it, 
 is the Bible true or false? Redemption presumes curse. 
 Salvation presumes sin. Remission presumes guilt. 
 Regeneration presumes degeneration. Resurrection 
 presumes death. Amid a world of pain and doubt, 
 Scripture presumes in each man's heart an unrest in the 
 present which is fire and worm, and the dread of a 
 future leading to judgment. History confirms the Bible. 
 Intuitions of nature become the problems of theology. 
 Almighty God in Scripture gives his own sovereign 
 answer to our mortal doubts, yearnings and inquiries. 
 From creation to judgment He offers pardon and purity 
 to Humanity. What Jesus styles Remission, Paul calls 
 Justification. Each term means forgiveness from die 
 Omnipotent Creator of the Universe. In my naked per- 
 sonality T am brought before Godhead. Blazes upon me 
 the everlasting holiness. Amid a light which dazzles 
 angels, sublimely a mortal stands approved. Reversed 
 his curse, with him now the smile and infinitude of Al- 
 mighty God. Paul says that faith in the Blood of the 
 Divine Christ is accepted for righteousness in Remis- 
 sion, while the Holy Ghost works our Regeneration and 
 attests our Sonship, and cries in our hearts "Abba, 
 Father". This is the glorious liberty for which Christ 
 made us free. It admits no intermediary. It allows no 
 exception. It rejects all participation. In salvation 
 
 163 
 
slave and peasant have the same needs as pontiffs and 
 emperors. Curse and cross equalize humanity. Heaven 
 sweeps into glory all earthly distinctions. 
 
 Such was the Gospel of Paul ! Instead of political 
 emancipation he offered spirit-liberty. His message was 
 relief from the guilt and power of sin into the freedom 
 of an everlasting salvation. When Paul died, a fetter 
 was ready for his Gospel. For three centuries battle 
 raged between carnal slavery and spiritual liberty. 
 Under the saintly and eloquent Cyprian Prelacy and 
 Sacerdotalism triumphed. Priest and Bishop and Sacra- 
 ment came between each soul and Christ. Under Au- 
 gustine and Chrysostom the glory of the liberty of the 
 Gospel passed into a twilight resembling that of the sun 
 in his eclipse. The most splendid of occidental writers, 
 and the most illustrious of oriental orators, and the most 
 saintly men of their times tied Justification and Regen- 
 eration to Baptism. A priest by water begat a soul to 
 everlasting life ! A priest had a power above emperors 
 and angels ! A priest in sacrament recreated man in the 
 image of God ! Hence priest was magnified in an 
 efflorescence of oratory which reminds us that the 
 classic age had been left behind. As a result medieval 
 darkness, bondage and corruption ! 
 
 Luther revived Paul. Reformation came to restore 
 the liberty of the Gospel. Germany gave it teachers and 
 England martyrs. But Anglicanism was compelled ro 
 its inevitable chain. What it declared in Article and 
 expounded in Homily, it nullified in Office. Instead of 
 Christ and Paul and Luther it followed Cyprian and 
 Augustine and Chrysostom. Greek and Latin Fathers 
 from force of custom, guided rather than Scripture. 
 The Justification of the article, with Regeneration, were 
 conferred by an Apostolic Priest in Baptism. Hence 
 
 164 
 
that Anglicanism which effeminated Reformation. It 
 was transferred to our American Prayer Book. Be- 
 tween Low Church, which accepted article, and High 
 Church, which emphasized office, for a century, war rent 
 our Protestant Episcopal Church. Diocese was against 
 Diocese ; Bishop was against Bishop ; Clergyman was 
 against Clergyman ; Society was against Society ; Con- 
 vention was against Convention. The views of the two 
 parties are contradictories. Reconciliation is impossible 
 between a doctrine affirming that Remission is by a 
 Priest only in Baptism, and a doctrine affirming that 
 Remission may be always without a Priest in Baptism. 
 Yet each opposite doctrine is bound to the other in our 
 Episcopal Prayer Book. 
 
 Behold an eagle spreading its wings above a Lectern ! 
 Sublime image of our Salvation, and the flight of each 
 believer in freedom to Christ our everlasting sun ! Chain 
 the bird to the Font ! You symbolize Anglicanism ! 
 End the strife of centuries ! Complete the Reformation ! 
 Restore the Gospel of Paul ! Break the baptimal fet- 
 ter ! Let the eagle soar into the aerial regions of light 
 and liberty and glory ! 
 
 More than now, never did our Church need the vigil- 
 ance of our Bishops and the wisdom of our Conven- 
 tions. Hyperergic clerical infidels are not her sole 
 menace. Rome is said to be organizing in our metro- 
 politan seminary. Even now it may have within its walls, 
 under their English names, the three secret associations 
 which would lead Anglicanism to the Pope, and blot 
 out Protestantism forever. 
 
 That we may know our peril we will turn from 
 America to England. 
 
 We transport ourselves to Pater Noster Row in Lon- 
 don. A crowd stands before a bookstore. Curious and 
 
 165 
 
amazed they are staring into a window ! What strange 
 objects are displayed! Abroad piece of bristling horse- 
 hair to be clasped about the body ! Intricate wire which 
 is a maze of points ! Thongs of knotted ropes and pol- 
 ished steel to lacerate the flesh! Barbed wristlets and 
 anklets to make an agony exceeding that of a chained 
 slave ! Who buy and use these tortures ? On the proof 
 English Clergymen ! Graduates of universities, like 
 medieval monks scourging sin from soul ! Lust beat out 
 by self-torture of the flesh ! The religion of England 
 sunk down into the superstitions of flagellant anchor- 
 ites and fanatical idolaters! From the light of our cen- 
 tury humanity rolled back into the midnight of the mid- 
 dle ages ! 
 
 Let us now visit a London Church ! It is Corpus 
 Christi Day. Near the chancel towers aloft an image 
 of our Saviour. In staring admiration men are lying 
 on the floor. Who grovel there? Englishmen? Or are 
 we in the city of the Pope? Those abject worshippers 
 are Anglican clergymen. Not long since their lips, now 
 repeating idolatries, were saying the English Com- 
 munion Office — "Thou shalt not make unto thee any 
 graven image — thou shalt not bow down to them and 
 worship them". In this spiritual degradation seem 
 united perjury, infidelity, rebellion, and idolatry. Our 
 century sees our most cultured humanity in the gloom 
 of an abyss of monkish debasement. 
 
 The movement began in a creed of pious fraud. 
 Newman organized 'his British monastery by quoting 
 and following a precept of Clement Alexandrinus — "A 
 Christian fully persuaded of the omnipotence of God, 
 and ashamed to come short of the truth, is satisfied with 
 the approval of God, and his own conscience, and speaks 
 the truth, except where careful treatment is necessary. 
 
 166 
 
and then as a physician for the good of his patients, he 
 zvill lie." 
 
 One of the great leaders of the movement, an inti- 
 mate of Newman, emphasized the Greek Clement with 
 a British energy. He spoke with the chivalry of a 
 knight-errant of falsehood. Ward said, "make yourself 
 clear that you are right, and then Lie like a Trooper." 
 Was the priest hetter than his creed? We hope that he 
 never defiled his lips with the profane falsehoods of a 
 swaggering soldier. 
 
 Are the theories and practices described about to be 
 transplanted from England to America? Our Protest- 
 ant Episcopal Church may witness the horsehair flesh- 
 band ; the whizz of the lacerating scourge ; the agonizing 
 anklets, and the idolatrous image adored by grovelling 
 clergymen. To meet the crisis we do not doubt the 
 wisdom of our Episcopacy and our Conventions. Nor 
 do we presume to be their oracle. We dare not assume 
 a prophetic mantle. An individual opinion we may 
 venture to suggest, for which we have heretofore pub- 
 lished reasons which we will not now repeat. The 
 writer would end the war of centuries by radical 
 changes made through our constitutional authorities. 
 
 I. — Eliminate Priest from Prayer Book. 
 
 II. — In the Baptismal Offices omit the thanksgiving 
 for degeneration by the Holy Spirit. 
 
 III. — Grant to all Rectors of all parishes the right to 
 invite to all services reputable ministers who receive 
 Holy Scripture as a revelation of Salvation recorded 
 by inspired men, and the sole universal rule for the 
 faith and practice of Christendom. 
 
 But as our American Church would never make any 
 changes in her constitution so revolutionary, without 
 the cooperation of the English Church, we will now 
 
 167 
 
inquire whether Anglicanism has the practical power 
 to legislate in a movement so momentous. 
 
 Take away from our Church her General Conven- 
 tion ! Take away her Diocesan Conventions ! Take 
 away her judiciary! Transfer to Congress her sover- 
 eignty ! Let her stand helpless to pass a canon or try 
 an offender ! Our American Church would then picture 
 the Anglican Church. Practically impotent to legislate 
 is a Communion wide as the British Empire, with its 
 vast endowed wealth, and surpassing scholarship ; its 
 palaced Bishops and peerless universities ; its lords and 
 princes and monarchs. Its Convocation a corpse and 
 Parliament its life. A Lay Head ! A Lay Legislature ! 
 Lay Courts ! An ecclesiastic Lay Monstrosity ! Bishops 
 ashamed to ask a lay parliament for' canons, and a lay 
 parliament ashamed to exercise spiritual rule ! Hence 
 embarrassment and impotency ! 
 
 To obtain laws without humiliation one eternal prob- 
 lem ! Archbishops lecturing and beseeching where they 
 should command and prosecute ! Government impos- 
 sible ! Paralysis chronic ! Temptation to forget the 
 miserable dependence in lordly assertion ; in glitter of 
 wealth and pomp of grandeur, and ostentation of cere- 
 monial ! 
 
 The giantess Mauretania speeds over the Atlantic, 
 outracing the winds. As if in play her turbine wheels 
 drive through the waves this mighty mass of iron popu- 
 lated like a city. Her propellers stop. She tosses on 
 the ocean a helpless hulk, obstructing commerce and 
 passed by small craft, each exulting in speed and free- 
 dom. A Mauretania, impotent by accident, represents 
 the Anglican Church in its legislative imbecility, sur- 
 rounded by dissenting bodies sovereign in their spirit- 
 ual government. 
 
 168 
 
What a tangle of contradictions woven by the capric- 
 ious necessity of History ! In the British Parliament, 
 Jews with jurisdiction over Christians and Catholics 
 over Protestants ! Atheists making laws for Christ ! 
 Infidels defenders of the Faith ! Laborites, socialists 
 and anarchists legislating for the Church with orthodox 
 lords and apostolic bishops ! Anglican Prelates resemble 
 waxen figures, robed and mitred and jewelled, glitter- 
 ing in costly magnificence and assuming an independent 
 dignity, yet moved by wires pulled by children and 
 enemies. 
 
 The present ridiculous and humiliating and uncom- 
 fortable situation, was yet a historical necessity. Henry 
 VIII., a lustful tyrant, was an illustrious statesman. 
 He was the leader who understood his commons and 
 country, and who had the wisdom and the courage to 
 free England from the Pope. In his age he alone could 
 have accomplished this supreme end. And the means 
 he adopted seem the only possible. But if Parliament 
 made, Parliament can unmake. Over the Church of 
 England Parliament is sovereign. Then from Parlia- 
 ment must come relief. But who shall first move in a 
 work of Reform? Jews? Atheists? Infidels? Labor- 
 ites ? Socialists ? Anarchists ? Lay Lords ? Or the 
 King? Who should take the initiative in liberating 
 from its political bondage the glorious old Church of 
 England ? Her Primate ! 
 
 The Archbishop of Canterbury is the true, lawful and 
 natural leader of the Anglican Communion. He should 
 be the apostle of her spiritual independence. He should 
 assert the authority of our Lord Jesus Christ, Head of 
 Church and Universe. He should break the fetter 
 which binds the kingdom of earth to the Kingdom of 
 Heaven. He should devise a plan transferring from 
 
 169 
 
Parliament to Convocation trie Scriptural sovereignty 
 of the Church of England. In recent British legisla- 
 tion he has a precedent. Parliament modelled the 
 Church of Ireland after the democratic apostolic council 
 of Jerusalem, and arranged all questions of endowment. 
 The Synod of that Communion consists of her Bishops 
 with 208 clerical and 416 lay deputies. 
 
 More illustrious than all his predecessors from Au- 
 gustine to our century, that Archbishop of Canterbury, 
 Primate of all England, who conceives and carries 
 through Lords and Commons measures which achieve 
 the sovereignty of the Anglican Church ! He must 
 know the genius and needs of the British Empire. He 
 must think for millions of our humanity. He must be 
 a guide to the future of Christendom. 
 
 Anglican Reform may lead to Greek Reform, and 
 Latin Reform, and Protestant Fellowship in one uni- 
 versal Church ; and prepare for that final millenial bap- 
 tism of the Holy Ghost which will restore earth to a 
 Paradise, brighter in immortal bloom than Eden, and 
 where Christ shall be the Tree of Life with an everlast- 
 ing fruitage of holiness and felicity and glory. 
 
 170 
 
XVI. 
 
 CARDINAL MANNING 
 
 Since Luther, few men, more than Manning have 
 impressed their personality on the future of Christen- 
 dom. He may be styled the father of the Vatican 
 Council. Purcell, his biographer, hints that he kindled 
 in Pio Nono a desire for a declaration of Papal Infalli- 
 bility. However this may be, through Cardinal Man- 
 ning the decree triumphed. And now, in his own let- 
 ters and diaries, is pictured the man who accomplished 
 a work so momentous. The Cardinal selected his own 
 biographer; expurgated his papers, and committed the 
 history of his life to his chosen friend. In the colors he 
 has himself painted we propose to exhibit his portrait. 
 
 LIFE OF CARDINAL MANNING: 
 
 Archbishop of Westminster. 
 
 By Edmund Sheridan Purcell, 
 
 Member of the Royal Academy of Roman Letters. 
 
 Henry Edward Manning was born July 15th, 1807. 
 His father was an esteemed and prosperous banker, 
 and a worthy member of the Church of England. The 
 son at Harrow was not studious, and gave no promise 
 
 171 
 
of superior ability. After a struggle he entered Ox- 
 ford. While a youthful and unknown student of Mer- 
 ton College he became a member of the Union Debating 
 Society. Graceful in person, with a musical voice and 
 an oratorical instinct, one brilliant speech flashed him 
 into notoriety. Xot logic or learning, but declamation 
 was his supreme gift. His biographer relates that after 
 his elocutionary triumph, the youth acted as if all eyes 
 regarded' him with envy or admiration. Jesters said, 
 "Manning is self-conscious even in his night-cap." Pur- 
 cell adds, the feeling was "in the web and woof of his 
 swaddling clothes" and "unto the last" "clung to him 
 like a garment". 
 
 After his successful Union oration Parliament was 
 the dream of Manning. He resisted his family who 
 urged him to take orders in the Church. In the House 
 of Commons he might have shone with a meteoric 
 splendor. Amid a state of doubt he accepted a govern- 
 ment office. But the eagle fought his cage. From his 
 struggles the ambitious youth passed under the influ- 
 ence of an evangelical Anglican lady : gave evidence of 
 conversion : decided to become a clergyman : was elected 
 Fellow of Merton : read theology nine months: was or- 
 dained Deacon and Presbyter: and in 1833 went to 
 Lavington as curate to the Rev. John Sargent, a sturdy 
 evangelical Rector. Here we may remark that not only 
 was his clerical training brief and superficial, but also 
 that he never seems in any part of his career to have 
 studied Hebrew, and was, therefore, always imperfectly 
 equipped as a teacher and expounder of Scripture. 
 
 The Curate married the beautiful daughter of his 
 Rector. In mind and person she was a fascinating 
 creature, and made home a paradise. When her father 
 died Manning became Vicar of the Parish. Xow his 
 
 172 
 
life was an ideal of clerical success and happiness. 
 Manning was a popular preacher : evangelical in doc- 
 trine : catholic in spirit : spotless in life : laborious in 
 work : a typical Anglican : under a cloudless sky trav- 
 elling in certitude the "via media", a contented pilgrim 
 to the celestial city. Night and storm came together 
 and blasted the bloom of Eden. We may drop a tear 
 over Manning. His wife died. His home was desolate. 
 His bereavement was agony. A revolution came into 
 the life of this obscure and flourishing country clergy- 
 man, unconsciously training for a master-part in a 
 drama whose stage would be the world : whose audience 
 would be humanity : whose record would make history : 
 and behind whose curtain would be applause or con- 
 demnation during Eternity. 
 
 Now for a few years Manning mingled freely and 
 equally with all parties in the Church. He was at once 
 High and Low. One of his intimates was Archdeacon 
 Hare, a famous Evangelical. His Parish, Lavington, 
 was Low Church. His predecessor and father-in-law 
 had been Low Church. His own ostensible associations 
 were Low Church. Yet Manning maintained private 
 friendly intercourse with High Anglicans such as 
 Gladstone, and even with extremist Tractarians such as 
 Newman, Keble and Pusey. Few suspected that this 
 brilliant Evangelical Parson hid in his heart the seed 
 of a Roman tree, which would bud and bloom and bear 
 in the garden of the Pope. 
 
 Beneath his universal popularity and brilliant prom- 
 ise we have a crucial test of the man. Our human 
 metal must be tried by fire. In 1840 Dr. Shuttleworth, 
 Warden of New College. Oxford, became Bishop of 
 Chichester. He recoiled from Manning, suspecting 
 him to be a disguised Romanizer. But the grace and 
 
 173 
 
tact of the Rector overcame the prejudice of his Bishop, 
 a rough warrior fresh from the battlefields of his uni- 
 versity. To the amazement of himself and his friends 
 Manning was appointed by Shuttleworth Archdeacon 
 of Chichester. During his Anglican career he never 
 rose higher. Here his star culminated. But he was 
 no longer an obscure country parson. He blazed into 
 a species of splendor. As Archdeacon he circulated 
 over the' diocese : was incessant in labor : was often 
 called to London : with his classic face and graceful 
 person, in the dress of his office, always a conspicuous 
 figure. In pulpit and on platform he developed into 
 an orator of popular repute. From his office came all 
 his influence in the Anglican Church. Let us see how 
 he obtained it ! 
 
 Next to Papal Infallibility the Confessional Box is 
 the barrier between Protestantism and Romanism. Out 
 of an absolution by a priest sprang the Reformation. 
 When a penitent pleads paid papal indulgence to sin, 
 Luther declared the war which divided Christendom. 
 Protestants recoil from committing to any mortal ear 
 the secrets of heart and home through the lips of a 
 mother, a wife or a daughter. In the Old Testament 
 no priest ever absolved. Among its ministers, the New 
 omits priest. By Gospels and Epistles, priest is elimi- 
 nated as official, and applied to each disciple. In all 
 the Bible, only Jesus, Incarnate Jehovah — and He but 
 thrice — pronounced personal absolution. "Absolvo te v 
 is the prerogative of God. Anglican Low Churchmen 
 abhorred confession and absolution. Yet early as 1840, 
 Manning, a Low Church clergyman, in a Low Church 
 Parish, inherited from a Low Church Rector, was 
 secretly playing priest. See the Rector of Lavington ! 
 He has a service at his church. No bell rings, and no 
 
 174 
 
congregation assembles. On the lawn our Rector 
 passes some children who follow to spy. Seated on an 
 arm-chair they see Manning, and their mother kneeling 
 at his feet. With a Roman authority our Anglican 
 priest declares her absolved. Did John Sargent from 
 Paradise view the spectacle in his Lavington Church? 
 Shattered her ideals of clerical honor by this outrage 
 on the memory of her Protestant father, the young wife 
 must have shrunk from her furtive husband. And Bishop 
 Shuttleworth ! Had he witnessed the scene he would 
 no more have made Manning his Archdeacon than he 
 would have appointed the most rabid dissenting minis- 
 ter in his diocese. Out of concealment by Manning 
 grew his flashing Anglican career. He was a shrewd 
 ecclesiastical politician, with a gift of illimitable self- 
 persuasion. Where interest led his fancy painted, and 
 moved his will to action. Did he foresee that eventu- 
 ally his contrarieties would be exposed, and blast his 
 ambitious hopes ? Our human plummet cannot fathom 
 such a soul. Its abysses God alone can sound. To us 
 the Anglican Manning resembles an equilibrist balanc- 
 ing with conscious grace on a masthead, the ship in 
 storm, and with any lurch liable to hurl from pinnacle 
 to ocean. 
 
 Sovereignty of Parliament over the apostolical Church 
 of England was a puzzle which confused and disgusted 
 our now Confessed Oxford Tractarian. His dream 
 was the external unity of Christendom in the Pope. 
 The Headship of Christ and supremacy of Scripture 
 belonged to his vanished past. But the agony is over. 
 On June 14th, 1851, Manning was ordained by Cardi- 
 nal Wiseman. He anchors in the Roman Harbor. Is 
 it peace ? No ! War ! And the convert is the storm- 
 center ! Hereditary Catholics recoil from Anglican 
 
 175 
 
converts. Newman and Manning, once lured by visions 
 of papal unity, are estranged and embittered. Their 
 friends create parties furiously hostile. Bishops divide 
 and priests quarrel. In battle Manning himself arms 
 to fight Gallicanism and lead Ultramontism to victory. 
 Rome and London mingle in the strife. Storm enters 
 the Quirinal to disturb the Pope. Our Anglican (Eolus 
 lets loose worse than Protestant tempests. 
 
 Returning to the English clerical life of Manning 
 we find in his position the seed of his conversion. He 
 was the oracle of doubters. Papalized Anglicans asked 
 his counsel. Purcell testifies that, down to October 
 15th, 1850, just before his secession, "Evangelicals as 
 well as Tractarians sought his spiritual help". These 
 in glowing terms he pointed to the English Church. 
 Yet during years, in his letters and diaries, he shows 
 himself, not a believer, but a skeptic. His biographer 
 styles his public utterances his "Outer Voice", and his 
 private confessions his "Inner Voice". Between "Outer 
 Voice" and "Inner Voice" the contrast is amazing. This 
 we will exhibit in the words of the speaker and writer. 
 
 "Outer Voice" 
 
 "I mean the Reformation. It is a very shallow and 
 imperfect view to regard this gracious act of God's 
 Providence towards his Church as an isolated event". 
 
 "The Reformation was a gracious and searching 
 work wrought by the purifying hand of God". 
 
 It may be the English Church "shall build again the 
 tabernacle that has fallen down, and purify the Catho- 
 lic world". 
 
 "At every ebb and flow of religious life the minds of 
 men have been subdued and settled down, nearer and 
 nearer to that rule of faith which was conferred and 
 
 176 
 
vindicated in the Anglican restoration to Catholic 
 Truth". 
 
 The English Church "is standing out in bolder relief 
 in all the worldwide precinct of the British Empire, — 
 loyal to her heavenly Lord s-he shall be made glorious 
 in his earthly kingdom as the regenerator of Christen- 
 dom". 
 
 "Inner Voice" 
 
 "The Church of England after three hundred years 
 has failed". She is no longer a member of the visible 
 Church of Christ : no longer a witness to the highest 
 doctrine of Revelation : no longer a Teacher under the 
 undoubted guidance of the Holy Ghost", "diseased or- 
 ganically and fundamentally", while "the Church of 
 Rome is the heir of Infallibility", and "satisfies the 
 whole of my intellect, sympathy, sentiment and na- 
 ture". 
 
 And these contrarieties clung to trie Octogenarian. 
 In 1890 Newman died. The living Cardinal pro- 
 nounced an oration over the departed Cardinal. We 
 will compare the words of the prelatic speaker with 
 the deeds of the prelatic speaker. 
 
 Manning's Oration 
 "In what way can I once more show my love and 
 veneration for a brother and friend of more than sixty 
 years? I come not to pronounce panegyrics. The 
 memories of an affectionate friendship put it beyond 
 my power. Such is the beginning and close of a friend- 
 ship that can have no end". 
 
 Manning's Actions 
 On the 14th of August, 1867, Manning wrote to 
 Newman : "I feel with you that the root of the diffi- 
 
 177 
 
culty is a mutual mistrust". Purcell says "that Man- 
 ning forgot his prolonged opposition to Newman in 
 Rome and in England : forgot his avowed hostility, 
 and distrust : forgot that for half a century he had not 
 met or spoken to Newman more that a half dozen 
 times". "The not unnatural desire of Manning's heart 
 was that his name should go forth before the world 
 linked with that of Newman's as a lifelong friend and 
 fellow worker : that he might, in a sense, be a copartner 
 of Newman's glory". 
 
 In 1848 Gladstone had only heard the "Outer Voice" 
 of Manning, who said : "In such a communion with 
 death — I had absolute assurance, in heart and soul, 
 that the English Church is a living portion of the 
 Church of Christ". When, soon after, the great states- 
 man heard the words of the "Inner Voice", and the 
 astounding news of his secession to Rome, not strange 
 the exclamation from his Anglican heart — "Manning 
 was not simple and straightforward". Newman wrote 
 that he did not trust him when he was an Anglican. 
 He himself exclaims, "Multitudes almost think me dis- 
 honest". We will now see that the moral blemish of 
 the Protestant clergyman continued to taint the Catho- 
 lic priest, bishop, and cardinal. 
 
 In the year 1855, Dr. Errington, at the request of 
 Cardinal Wiseman, had been appointed his coadjutor, 
 with right of succession, by Pio Nono. To increase his 
 episcopal dignity, Errington, Bishop of Plymouth, was 
 created titular Archbishop of Trebizond. He was up- 
 right, exact, meddlesome, and a martinet. Soon he 
 clashed with Wiseman. Manning planned his removal. 
 On its lofty crag the nest of the episcopal eagle had 
 been made by the pope himself. To dislodge him re- 
 quired tact, audacity and persistence. Yet the bold at- 
 
 778 
 
tempt was made by a neophyte, so recently a Protestant 
 glorifier and an Anglican oracle, just from the Roman 
 Academia, where he, a mature and celebrated clergy- 
 man, had been schooling with raw Catholic youth. And 
 opposition by laity, priests, bishops, cardinals, in Eng- 
 land and in Italy, was furious, and almost unanimous. 
 Despite all Manning brought down Errington. The 
 eagle fluttered but he fell. Only a trained hunter could 
 have pierced his breast. In vain suffragans protested : 
 chapter hesitated, and propaganda delayed, trembled 
 and compromised. On the 9th of June, 1862, tran- 
 scending all custom and precedent, Pio Nono com- 
 manded Dr. Errington to resign his right of succession 
 to the diocese of Westminster. The pontifical mandate 
 was obeyed. 
 
 Thus the path of Manning was cleared for the Arch- 
 bishopric. Cardinal Wiseman dies and the episcopal 
 throne is vacant. Shall the Anglican convert sit there 
 mitred over Catholic England? Obstacles were greater 
 than in the displacement of Errington. The cathedral 
 chapter had to present three names for the recommend- 
 ation of the Propaganda to the Pope. Manning was 
 omitted from this tenia. Dr. Clifford was favored by 
 the British government : by the Cardinals : by the Eng- 
 lish Catholics : by the Holy Father himself. In the way 
 of the ambition of the convert stood mountains. He 
 levelled them all. No triumph of ecclesiastical politics 
 was ever more signal. On the 30th of April, 1865, Pio 
 Nono named Henry Edward 'Manning as Wiseman's 
 successor to the Archbishopric of Westminster. 
 
 How were such immense results achieved? Purcell 
 reveals all the methods. These we propose to pass in 
 review. 
 
 While an Anglican Archdeacon Manning had visited 
 
 179 
 
Rome and been presented to the Pope. After his con- 
 version he was presented to Wiseman. Frequently his 
 official duties had brought him to the pontifical city, 
 where he mingled among ecclesiastics, studied society, 
 and was acquainted with academia, and conclave and 
 propaganda. He held the key to the Roman capital, 
 and the character of Pio Nono. Equipped thus he made 
 no false moves on the ecclesiastical chess-board. His 
 supreme advantage was intimacy with Mgr. Talbot, 
 an Anglican convert, and chamberlain and friend of the 
 Holy Father. Purcell has published their confidential 
 letters. Between them there was, perhaps, no oral or 
 written covenant. But their epistles show a secret and 
 perfect understanding. On the day after his appoint- 
 ment Archbishop Manning wrote to Talbot: "I have 
 now one great desire, to see you in the place of power 
 and usefulness — to which your career leads you". This 
 surely hints the papacy. Talbot was already cardinal. 
 One step higher was the chair of Peter. Knowing 
 these ecclesiastics as revealed in their letters we infer 
 the bargain was — "Help me to the pallium and I will 
 help you to the tiara". However this may be, they gave 
 each other effectual aid. When the London letters were 
 not presented to the pontifical eye, they passed into the 
 pontifical ear modulated by the chamberlain's tongue. 
 One letter reveals a most subtle art. It takes us into 
 the heart and skill of the writer. By it we see how the 
 chamberlain moulded the pope. From the Vatican Tal- 
 bot informs Manning of his wily methods. "My policy 
 throughout was never to propose you directly to the 
 Pope, but to make others do so, so that both you and I 
 always can say that it was not I who induced the Holy 
 Father to name you, which would lessen the weight of 
 your appointment. This I say because many have said 
 
 180 
 
that your being named was all my doing. I do not say 
 to the Pope that I thought you the only man eligible : 
 as I took care to tell him over and over again what was 
 against all other candidates, and in consequence he was 
 almost driven into naming you. After he had named 
 you the Holy Father said to me — 'What a diplomat you 
 are to make what you wished come to pass !' " 
 
 Having swept all the opposing pieces from the pon- 
 tifical chess-board, without naming Manning, thus Tal- 
 bot secured victory for his confederate, crowned him 
 with an archepiscopal mitre, and dignified him with the 
 papal pallium. In reading the correspondence there is 
 a painful impression that human artifice could be car- 
 ried no further, and that the depths of the abysses of 
 pious self-deception have been reached. Talbot was the 
 glass, colored by Manning, through which Pio Nono 
 was made to see the ecclesiastical landscape. An infal- 
 lible pope became a mere ceramic figure in the hands of 
 his manipulators. 
 
 But all the victories of Cardinal Manning were as 
 cloud to sun compared with the effulgence of his tri- 
 umph over the Vatican Council. No ecclesiastical poli- 
 tician ever achieved such success against obstacles 
 seemingly insuperable. 
 
 On the 13th of September, 1868, Pio Nono issued the 
 Bull of Indiction. Schemata were prepared and com- 
 mittees selected. The work was enormous. November 
 8th, 1869, saw the Council assembled. A roar of artil- 
 lery from St. Angelo announced the opening. Each 
 church in Rome pealed its bell. Music bursts from the 
 doors of St. Peter's and rises into the sublime dome. A 
 world holds its breath. Notwithstanding the energetic, 
 and complicated and magnificent preparations the as- 
 sembled prelates were indifferent to a declaration. 
 
 181 
 
Manning says, "After a long discussion there were at 
 last only two bishops, I and another, who persisted in 
 presenting petitions for the definition". A mountain of 
 immobility rose before the English Archbishop. While 
 the majority was slumberous a powerful minority was 
 awake. The giants of the Council fought Infallibility. 
 All the governments of Europe were against it. The 
 venerated Newman was against it. Most distinguished 
 of Catholic laymen, Lord Acton was against it. First 
 among Catholic nobles, Prince Hohenlohe was against 
 it. His brilliant brother the Cardinal was against it. 
 The learning and ability and eloquence of the Council 
 were against it. Even the noble dames of Rome 
 were against it. The obstacles before Manning 
 appeared invincible. He overcame them all. Grace- 
 ful and persuasive, he was also ubiquitous. The 
 salons of the ladies resembled the lobbies of 
 the House of Commons. English whips were out- 
 cracked by the Roman. Manning became a conspicuous 
 social orator. He pleased the noble women : convinced 
 the opportunist : inspired the indolent : battled enemies : 
 multiplied friends, and each day won victories. He was 
 the genius of persuasion. He was the hero of the hour. 
 And his political shrewdness equalled his conquering 
 eloquence. From Pio Nono Manning obtained release 
 from his oath and was thus permitted to divulge the 
 secrets of the Vatican Council. In the rush committing 
 Catholicism to papal infallibility, a human power sus- 
 pends a divine obligation. As an ecclesiastic the Pontiff 
 declares that right which as a man he would pronounce 
 wrong. Fallible in morals, he can not be infallible in 
 faith. 
 
 Nothing in the history of the Council as revealed by 
 Purcell is more wonderful than its relations to the Brit- 
 
 182 
 
ish Government. Odo Russell was its representative at 
 the Vatican. Him Manning cultivates. Constantly the 
 pair walk and talk together exchanging confidences. 
 They formed a whispering gallery between Rome and 
 London. From the transept of St. Peter's, oath-guarded 
 transactions were reported to Lord Clarendon, British 
 Secretary of Foreign Affairs. What the prelates de- 
 bated in supposed sworn secrecy in the Latin tongue 
 and in a Catholic Council, was translated into English 
 speech, and, through a Pope, and an Archbishop, trans- 
 mitted to a Protestant Government. 
 
 It will now be interesting to compare the arguments 
 urged in the Vatican Council. 
 
 In two verses of Scripture rests the whole papal claim 
 to supremacy and infallibility. Catholics and Protest- 
 ants divide in their interpretation. The wall between 
 them is a Biblical Exegesis. And Rome encounters 
 obstacles not only in Scripture, but in History. Her 
 claim is disturbed by the enormities of her pontiffs. 
 The lives of these are stained with vices and crimes 
 black and red as those of Nero, Caligula and Domitian. 
 Stephen II. was a forger. Nicholas I. accepted the 
 false decretals. Hildebrand was a merciless monk. 
 Innocent III. let loose war on Provence, and excom- 
 municated each signer of Magna Charta. The Boy- 
 Popes were loathsome monsters of iniquity. Celestin 
 V. was a filthy, and semibarbarous anchorite, a dupe 
 of scoundrels, and resigned his pontificate on the ground 
 of his imbecility. Clement V. made Avignon a moral 
 plague-spot. Benedict XIII. and Gregory XII. in mad 
 hate, consigned each other to everlasting flames. John 
 XXIII. was deposed for his crimes by the Council 
 which burned Huss and Jerome. Alexander VI., who 
 crucified Savanorola, was a libidinous assassin and rob- 
 
 183 
 
ber, who polluted the Vatican with his orgies. Urban 
 VIII. wrecked Galileo, after forcing him to swear to 
 a falsehood. Gregory XIII. applauded the massacre 
 of St. Bartholomew, immortalized it in a painting, com- 
 memorated it in a medal, and glorified it in a festival. 
 While Protestants deny the Catholic interpretation 
 of Scripture on which is based the claim of pontifical 
 sovereignty and infallibility, they also find it impossible 
 to believe that papal monsters can be endowed with the 
 Holy Ghost as the sole unerring guides to Salvation. 
 These differences we will not now discuss. We will 
 simply exhibit the Protestant view as lucidly and pow- 
 erfully and eloquently vindicated within the Vatican 
 Council. Manning had the gift of tongue. He poured 
 forth, at will, oil, or honey. He painted pictures of 
 social ruin. He showed that wars, revolutions, gov- 
 ernments might prevent an ecumenical council, and 
 that expediency demanded sovereignty and infallibility 
 in the pope. By nature a fluent orator, he was deficient 
 in learning, and incapable of argument. But while he 
 indulged his imagination, there were prelates dis- 
 tinguished both for erudition and eloquence. Beneath 
 the dome of St. Peter's thundered speeches, with all 
 the fire and power of the Reformation, and which would 
 have transfigured Luther and caused even Calvin to 
 smile. They will live in history when the Vatican De- 
 cree will be a humiliating memory. If the fathers of 
 the Council were not convinced, they were surely 
 astounded to hear Protestantism defended in that cathe- 
 dral, which for all the world is the center and glory of 
 the Roman Catholic Church. We will quote the ad- 
 dresses of two of these prelates, and then add, in con- 
 trast, the views of Manning as expressed by his biog- 
 rapher. 
 
 J84 
 
Bishop Strossmayer 
 "If Simon, son of Jona, was what we believe his 
 Holiness, Pius IX., to be to-day, it is wonderful He 
 had not said to him, 'When I have ascended to my 
 Father you shall obey Simon Peter as you obey Me. 
 I establish him my Vicar on earth'. Certainly if He had 
 wished that it would be so. Pie would have said it. 
 What do we conclude from his silence? Logic tells us 
 that Christ did not wish to make St. Peter head of the 
 apostolic community. Permit me to repeat it! If He 
 had wished to constitute Peter his Vicar, Pie would 
 have given him chief command of his spiritual army. 
 The Apostle Paul makes no mention in any of his let- 
 ters, directed to the various churches, of the Primacy 
 of Peter. If this primacy had existed he would have 
 written a long letter on this all-important subject. 
 Neither in the writings of St. Paul, St. John, or St. 
 James have I found a trace or germ of the papal power. 
 I have sought for a pope in the first four centuries and 
 I have not found him". 
 
 Bishop Dupanloup 
 "Pope Victor first approved of Montanism, and then 
 condemned it. Marcellinus was an idolater. Liberius 
 consented to the condemnation of Athanasius, and made 
 a profession of Arianism that he might be recalled from 
 exile and restored to his see. Honorius adhered to 
 Monothelitism. Gregory I. calls any one Antichrist who 
 takes the name of universal bishop, and contrariwise. 
 Boniface VIII. made the parricide Emperor Phocas 
 confer that title upon him. Vigilius purchased the 
 papacy from Belisarius. Paschal II. and Eugenius 
 III. authorized duelling. Julius II. and Pius IV. for- 
 bade it. Eugenius IV. approved the Council of Basle, 
 
 185 
 
and the restitution of the cup to the Church of Bohe- 
 mia. Pius II. revoked the concession. Hadrian II. 
 declared civil marriages to be valid. Pius VII. con- 
 demned them. Sixtus V. published an edition of the 
 Bible and commanded it to be read. Pius VII. con- 
 demned the reading of it. Clement VII. abolished the 
 Order of Jesuits, permitted by Paul III. Pius VII. re- 
 established it. If then you proclaim the infallibility of 
 the actual pope, you must prove that which is impos- 
 sible — that the popes never contradicted each other. 
 Baronius must have blushed when he narrated the acts 
 of the Roman bishops. Speaking of John XL, natural 
 son of Pope Sergius and Marozzia, he said, the Holy 
 Church, that is the Roman, has been vilely trampled 
 on by such a monster. John XII., elected pope at the 
 age of eighteen, was not one bit better than his prede- 
 cessor. I am silent of Alexander, father and lover of 
 Lucretia. I turn away from John XXIII. , who denied 
 the immortality of the soul, and was deposed by the 
 Ecumenical Council of Constance. This century is 
 unfortunate, as for nearly a hundred and fifty years 
 the popes had fallen from all the virtues of their pre- 
 decessors, and have become apostates rather than 
 apostles". 
 
 As described by his Biographer 
 Archbishop Manning 
 "His grace of manner, his earnest and persuasive 
 words, his absolute and thorough belief in the necessity 
 of the Definition, added weight to his words. By nat- 
 ural bent, as by policy, he avoided argumentation, and 
 its pugnacity. He relied on clear and concise statement 
 of his case. He dwelt on the terrible responsibility of 
 leaving so vital a question as the infallible authoritv of 
 the Pope unsettled. He drew pictures of evil days to 
 
 1 86 
 
come : of terrors which threatened society : of revolu- 
 tion going down to the roots of things, which made the 
 hair of others beside the theologian of the Bishop of 
 Mayence stand on end. It was said at the time of the 
 Council, half in jest, that there 'is no better hand than 
 Manning's in drawing the long bow'. It may be said 
 with greater truth that he was a past-master of the art 
 of persuasion — the Prince of Diplomatists. Nature, it 
 would almost seem, had intended Manning for a Par- 
 liamentary Whip; but accident, or rather the Will of 
 God, had made him Bishop and a Father in the Vatican 
 Council". 
 
 In this sketch we see the argument which was the 
 last rivet in the chain that the Archbishop, soon a Car- 
 dinal, bound around the Papal Hierarchy. On Monday, 
 the 18th of July, 1870, he triumphed in the passage of 
 the decree almost unanimously. Before the final vote 
 opposers fled. It was proclaimed : I. That the Pope 
 was Supreme Pastor of Christendom. II. That the 
 Pope was Infallible in all decisions of Faith and Morals. 
 III. That all who do not accept this belief in the Pope 
 are Anathema. What means this fearful word? Than it 
 the Greek language furnishes not one more terrific. It 
 signifies accursed from God and damned forever. 
 
 Heaven and Earth seemed stirred against the Vatican 
 Decree. It was delivered amid a glare of lightnings. 
 St. Peter's shook with thunders. Quick dazzling flashes 
 illuminated a midnight gloom, which, from vault to 
 dome, filled the vast cathedral. Then what a rush of 
 events ! Revolutions in Church and State more impress- 
 ive than physical phenomena ! Napoleon captured in 
 battle and his dynasty wrecked ! The pontifical city 
 seized by its enemies ! Pio Nono on his knees climbing 
 the Lateran Stairs, and flying from the Quirinal to pine 
 in the Vatican ! A united Italy ! An imperial Germany ! 
 
 187 
 
A republican France ! The map of Europe changed ! 
 A new era for Christendom ! And old England ! Prot- 
 estant as ever ! The pope can no more recover her than 
 he can roll over her the Atlantic ocean. 
 
 In our own Republic heaviest the millstone Manning 
 hung upon the Papacy. All know the amiable disposi- 
 tion and courteous address of our American Cardinal. 
 We could have no more pleasing and popular repre- 
 sentative of the Holy Father and his Vatican Decree. 
 But a mountain has been placed in the way of the 
 Roman conquest of our country. Battle is harder than 
 manipulations of history. Our Cardinal meets our 
 President ! How cordial the grasp of hands ! What 
 smiles beam ! Yet how has Manning's triumph in the 
 Vatican Council embarrassed the relations of two excel- 
 lent and estimable men ! The President is loved by the 
 Cardinal and cursed by the Cardinal. For the creed of 
 the Cardinal damns members of the family of our Chief 
 Magistrate : damns members of his Cabinet, members 
 of the Supreme Court, members of Congress : damns 
 eighty millions of American citizens. Crossing the 
 Atlantic it damns the English King and his Protestant 
 Empire : damns the German Kaiser and his Lutheran 
 Christians : damns the Russian Czar and his Greek peo- 
 ples. Leaving Europe. -Asia and Africa feel its blasting 
 breath. Outside the Catholic Church on our humanity 
 it writes its doom. It makes the Pope the sole door to 
 Christ. Deny the Pope and you are excluded by Christ. 
 The Pope is placed on the throne of Christ. Pope ok 
 Anathema seems the Vatican Creed. You may be 
 saintly and orthodox as Pius X., yet rejecting his pas- 
 toral sovereignty and papal infallibility, you are ac- 
 cursed by a Communion whose head was once a Borgia. 
 Such an Evangel will never convert America and con- 
 quer our world. 
 
 188 
 
XVII. 
 
 BISHOP POTTER 
 
 All Americans glow when they behold, in promise., 
 the majestic proportions of our Metropolitan Cathedral. 
 It is slowly rising in its pillared grandeur. Xor is it a 
 medieval creation built for pageant. Before it beams a 
 brighter vision. Down through the ages may it stand 
 a witness for a Gospel of Salvation ! May it be a meet- 
 ing place for Christendom when its superstitions have 
 been swept away : its idolatries abolished : its wounds 
 healed : its schisms ended : its compromises adjusted, 
 and Greek and Latin and Anglican and Protestant 
 gather from all lands to represent a United Church! 
 May its chapels be resonant with the languages of na- 
 tions from the ends of the earth ! May it be a temple 
 of the Holy Ghost when our country shall be baptized 
 in a second Pentecost ! Among men and angels may its 
 episcopal founder be honored forever ! We hope that 
 the towers of St. John's the Divine will brighten in the 
 morning rays of the millenial glory. 
 
 There is an edifice nobler and more enduring than 
 our terrestrial cathedral. Its architect is Almighty 
 God. Its plan is an eternal predestination. Its founda- 
 tion is Holy Scripture as a revelation of salvation re- 
 corded by inspired prophets and apostles. Its walls are 
 
 189 
 
of stones more precious than gems, and its gates are 
 watched by angels. Its altar is sprinkled with the blood 
 of Incarnate Godhead. Its illuminator is the Holy 
 Ghost. Its immortal citizens pass from earth to para- 
 dise to be glorified in resurrection, justified in judgment, 
 and beatified in the everlasting image of their Divine 
 Savior. 
 
 This spiritual temple which defies time and satan has 
 to be guarded more carefully than our splendid cathe- 
 dral. May we compare a house of salvation with a 
 modern structure towering over our metropolis ? In 
 this latter the smallest parts are essential. Destroy one 
 and you dislocate all. Also in the tabernacle, pin was 
 as necessary as pillar. One stone displaced in a temple- 
 column might make it insecure or unsightly. Rusted by 
 age or twisted by fire, the screws and bolts of our sky- 
 piercers may bring five hundred feet of iron and stone 
 crashing down in illimitable ruin. 
 
 A Bishop is the shepherd of his flock. He must give 
 his life to rescue the lost lamb from the wolf. Other- 
 wise, our Lord denounces him as a hireling. While 
 our episcopal father is building his cathedral, in his care 
 for beauty and grandeur, he must not overlook his most 
 obscure Rector scattering those small seeds of heresy 
 which produce immeasurable and everlasting harvests 
 of destruction. The air of the church is filled with skep- 
 tical poison. As microbes to the body so is error to the 
 soul. Science may heal the flesh. It has neither knife 
 or medicine to save the spirit. Our Bishop will, there- 
 fore pardon us if we call his attention to the utterances 
 of his clergymen, and an unguarded expression from 
 his own episcopal pen. 
 
 190 
 
First Clergyman 
 Sever one cable of the Brooklyn Bridge and catas- 
 trophe is inevitable. What a crime, if in the blaze of 
 clay, the murderous file did its work in view of the 
 officer sworn and paid to guard the structure! This 
 man is responsible when collapse plunges multitudes 
 into the devouring river. Between time and eternity 
 our Lord has built a Bridge of Salvation. His passen- 
 gers are pilgrims to Everlasting Life. On their way 
 one pillar secures his people. His Resurrection ! This 
 the Bible makes its supreme support, which distin- 
 guishes it from human philosophy. From Boodh, from 
 Confucius, from Zoroaster, from Socrates, from Swe- 
 denburgh, what separates Jesus? He rose from the 
 dead. Hence his authority to remit sin and bestow sal- 
 vation. He was an impostor if the cross sent Him *o 
 corruption in the tomb. The nail, the thorn, the taunt 
 of the Jew, were justified. On his Resurrection Jesus 
 rested his claim as God-Redeemer. Life is a fact visible, 
 audible, palpable, and provable only by witnesses. When 
 our first clergyman preached that Jesus came from his 
 tomb a spirit he threw away the whole evidential proof 
 of Scripture. As of spirit we know nothing, we can 
 testify nothing. Unseen, unheard, untouched, a spirit 
 can not be witnessed by bodily organs whose subjects 
 are matter. Our clergyman falsified his Lord, who 
 showed his disciples He was not a spirit: He said — 
 I see! I hear! I walk! I talk! Handle Me! I eat 
 and I drink ! To these plain facts testified the apostles 
 of their risen Master. Their writings prove their verac- 
 ity as witnesses. Behind them is the prophetic word of 
 the Immaculate Christ no Hypercritic dares charge with 
 falsehood. Easter is a universal festival to impress 
 Resurrection. When on that feast of faith and hope 
 
 J 9i 
 
and joy an Episcopal minister asserts Jesus never rose 
 in the flesh, he denies his Lord : contradicts his Bible : 
 betrays his article : condemns himself when he reads 
 creed and collect and lesson, and before his people 
 stands a pitiable spectacle of moral and intellectual 
 infirmity. 
 
 Second Clergyman 
 
 "It was apparently this gift of tongue with which the 
 disciples were endowed at Pentecost, and they spoke, 
 therefore, not in a foreign language, but in the ecstatic, 
 frenzied, unintelligible speech of which Paul tells us in 
 his first Epistle to the Corinthians'!. 
 
 These words were published before the ordination of 
 the writer by the Bishop of New York. Let us see what 
 they mean ! 
 
 The gift of the Spirit was an Old Testament proph- 
 ecy. John the Baptist renewed the promise. Jesus com- 
 mands his disciples to tarry for the power of the Holy 
 Ghost. Preparations of ages center in Jerusalem. All 
 the past of Israel converges to Pentecost. It is the 
 birth day of the Christian Church. From every nation 
 Jews fill Jerusalem. Their tents whiten the mountain, 
 and their temple glitters in its glory. Ages have pre- 
 pared the soil, and now the seed, vitalized by the prom- 
 ised and prophesied Spirit, will grow into a tree which 
 will shade and feed a world. One hundred and twenty 
 Galileans meet for prayer. A tempest roar ! Tongues 
 of flame ! Converting power of faith and hope and 
 love ! Foreign Jews hear the Gentile language amid 
 which they were born ! Convinced by the familiar 
 speech they believe : they are baptized : they disperse 
 from Pentecost, and preach over earth in the tongues 
 of the heathen the Salvation of the Lord. Sublime the 
 
 192 
 
scene ! Infinite the wisdom ! Triumphant the result ! 
 Yet this clergyman makes Pentecost a jabber. He con- 
 tradicts his Bible. He insults his Church. He attri- 
 butes frenzied, unintelligible, idiotic jargon to the apos- 
 tles of our crucified and glorified Lord — to men by Him 
 chosen and trained : filled with the Holy Ghost, and who 
 have made Pentecost a festival forever of light and joy 
 and victory. As one minister would turn Easter to 
 falsehood, the other would convert Whitsunday to farce. 
 The end a doubted and discarded Trinity ! 
 
 Third Clergyman 
 
 Pantheism is the root of all infidelity. It is the eter- 
 nal foe to the Bible. It sums in itself every possible 
 form of unbelief. It denies the personality of God and 
 man, and hence that relation of creatorship on which 
 depend human responsibility and redemption. In the 
 book of our clergyman it is more gross than in India, 
 or Egypt, or Greece. He distances Boodh and Hermes 
 and Plato. Matter, including God and man, is his uni- 
 verse. We quote his words : — "No living personality 
 apart from material organism". Disembodied spirit is 
 unthinkable". "Matter is eternal". "Soul is a conven- 
 ient word to designate the complex sum total of the 
 final and highest output of the organized body". "We 
 can not think of God apart from the thought of the 
 universe. When He thinks and feels and wills the 
 whole universe is involved both as subject and object". 
 
 Here our Doctor teaches that God is matter : each 
 soul of man is matter : the episcopal soul is matter and 
 the clerical soul is matter ; in the pulpit matter preaches 
 to matter in the pew : matter tells matter to reason and 
 repent and believe and obey : in creed and gloria and 
 
 193 
 
 J3 
 
litany and benediction the matter which reads the Prayer 
 Book worships the matter in the Trinity. 
 
 Our bicycling Doctor is wheeling towards Nirvana, 
 without the tedious transmigrations of Boodh. On the 
 edge of the abyss of nothingness he recoils. How shall 
 he escape nonentity? Scripture fails, but Science de- 
 livers. Her X-rays displace the Holy Ghost. Working 
 with goodness, Roentgen's invisible ether builds new 
 brain tissues into improved human personalities. Pro- 
 duct ! Immortability ! Not Bible immortality ! That 
 is everlasting! But sin in Heaven, says our Doctor, 
 may end his Immortability. Dread of loss then mars its 
 bliss. Hence in pantheistic paradise the fire and worm 
 of hell. A dream the "glory everlasting" of the sublim- 
 est anthem of Christendom ! To torment saints and 
 angels may be hurled from Heaven! Such has been 
 teaching in our Metropolitan Diocese! 
 
 Fourth Clergyman 
 Abraham a myth ! So said our Doctor ! What says 
 Jehovah? What say prophets? What says Paul? 
 What say Mishna and Gemara and Targum? What 
 says Josephus ? What say the Rabbis of Israel ? What 
 says the Universal Church? All the reverse of our 
 Doctor ! With our Lord Abraham is a fact ! Always 
 in the Bible he is a majestic personality ! Father of the 
 Hebrews ! Beginner of circumcision ! Covenanting 
 with the Almighty ! An example of faith ! A model of 
 obedience ! A type of Paradise ! The glory of Israel 
 and the inspiration of Christendom ! We have two 
 genealogies of our Lord. One beginning with Abra- 
 ham, down through David and Solomon, traces the de- 
 scent of Jesus to Joseph, his legal and reputed father. 
 The other beginning with Joseph, the legal and reputed 
 
 194 
 
son of the father of Mary, traces her genealogy, as the 
 mother of our Lord, through Nathan and Daniel up to 
 Adam. With Jews genealogies are sacred. Both 
 Evangelists write in historic style. To make their rec- 
 ords myth is to give them the lie. It stamps on the 
 Bible falsehood. It is a blow at all those proofs which 
 pillar Scripture as a revelation of salvation. It bewild- 
 ers weak men in the hypercritic mist that befogs our 
 Doctor. 
 
 Fifth Clergyman 
 
 In his pulpit, this Preacher, with no hint of proof, 
 affirmed that Moses wrote no book of the Pentateuch, 
 nor David one Psalm. Septuagint ! Targum ! Tal- 
 mud ! Tradition ! Rabbis ! Josephus ! The testimony 
 of Israel ! The voice of History ! All external proofs 
 nothing! Our Lord ignorant and his apostles mis- 
 taken ! In his lecture-room our Doctor names Moses 
 with irreverent familiarity. By a common occidental 
 phrase he makes ridiculous the oriental majesty of the 
 sublime Poet : the illuminated Prophet : the inspired 
 Lawgiver; commissioned by the word and armed with 
 the might of Jehovah : Smiter of Egypt and Savior of 
 Israel : on the mountain taught in a glory glowing in his 
 face with a divine splendor: quoted in the Temptation 
 and witness of the Transfiguration, and united with the 
 Lamb in the new song of Heaven. 
 
 How far the Bishop sympathized with the opinions 
 exposed has been a speculation. His Diocese will be 
 no longer in suspense. The veil has been lifted by him- 
 self. By a sweeping declaration he has placed himself, 
 not by the side, but at the head of his hypercritic clergy- 
 men, who will be swift to ctaim an episcopal leader for 
 their International Enterprise. He has deliberately and 
 
 195 
 
publicly endorsed a sermon affirming that the opening 
 chapters of Genesis are Myths. One sentence indicates 
 that he has been converted to Darwinism., Here the 
 Bishop can not stop. He will be borne onward by a 
 resistless current. The end of his Mythism he may 
 read in the last work of a Gottingen Professor. Dr. 
 Bousset teaches that Christianity is an evolution from 
 man. Scripture claims to be a Revelation from God. 
 These views are eternal contradictions. Hypercriti- 
 cism can never root itself in the Episcopal Church. Our 
 Prayer Book is its perpetual rebuke. It means ultimate 
 and inevitable schism. Let us beware! Professor 
 Bousset warns us ! His book shows that Hypercriti- 
 cism is a seed whose fruit is Infidelity. 
 
 I walk through the Metropolitan Museum. Around 
 me is a ghastly spectacle of bones and shells and skele- 
 tons. All belong to a dim past. Cycles since myriads 
 of strange creatures lived and died. Examine these 
 fossils ! Widely as in our own age species are separated 
 from species and genera from genera. How wise the 
 eternal barrier ! Commingling animal races would pro- 
 duce monstrous hybrid forms and deface and defeat 
 creation. Hence Science has been baffled in every 
 attempt to vitalize matter and intermix species. AH 
 the facts of the past cycles of the earth are against 
 Darwinism. Induction must consider such proof invin- 
 cible. Now add the protoplasm of one Scientist to the 
 assumption of the other! This original of all is con- 
 ceded as resembling jelly fish., From this feeble, help- 
 less, insignificant creature a self-evolved universe of 
 souls and suns and systems contrived with a wisdom 
 and upheld by an omnipotence beyond our human com- 
 prehension ! Such is the triumph of a Science without 
 induction, and which substitutes fancy for fact! An 
 
 196 
 
infinitesimal cause producing an infinite effect ! Proto- 
 plasm evolving a universe is a superstition more pitiable 
 than the paganism which worshipped the image of 
 Diana as the Mother of Creation. It seems impossible 
 that an Episcopal Bishop should be caught in such a 
 net. Yet his avowal appears to show that for Darwin 
 he has left behind his Bible, and all those overwhelming 
 proofs by which Reason establishes the Word of God 
 as an inspired revelation of eternal salvation. 
 
 A book is contemptible which professing to be history 
 is proved falsehood. In Herodotus and Livy we expect 
 legend. But in Thucy elides and Tacitus we expect fact. 
 Irving's Knickerbocker is fiction : his Washington is 
 truth. We judge history by its purpose. Offence 
 against verity is in proportion to the importance of the 
 subject. Sin! Pain! Death! A blasted earth! A 
 cursed and redeemed race ! Pestilence ! Famine ! 
 War! Land and sea thrilling with agonies! Ocean 
 strewn with corpses and earth with graves ! Humanity 
 wailing to Heaven ! Its cries through ages from its 
 woe ! To mock its sigh would be inexpiable crime. We 
 will try to show that if Adam be a myth Salvation is a 
 fiction. 
 
 In Genesis we have a narrative of creation. On this 
 hangs the Bible. Underlying it is the prime truth that 
 man formed by his Maker is responsible to his Maker. 
 The creation-narrative is not only in accord with Sci- 
 ence, but explicable only by Science. The sublime work 
 accomplished in a perfection of benevolence and wis- 
 dom and beauty and glory, there is a solemn pause and 
 repetition before a sin which mars all by pain and death. 
 Now begins a narrative in the language of simple his- 
 toric fact. The aim and style of the writer are incom- 
 patible with myth, Myth is a mist of the imagination. 
 
 197 
 
Myth is falsehood. To say that the record of paradise 
 is myth is to say that it is a lie. Then the creation of 
 man is a lie. His temptation is a lie. His fall is a lie ! 
 His curse is a lie ! His blessings are a lie. If the Bible 
 begins with a lie it may end with a lie, and be nothing 
 between but lie. Such an admission shakes faith in 
 every part of the Scripture our Bishop is sworn to de- 
 fend as the Word of God. His clergy have bruised the 
 branches of the tree of salvation. He poisons its root 
 when he makes Adam a myth. The wild vines of his 
 diocese, we fear, have been supported by their episcopal 
 oak. Having said this, it becomes to inquire what is 
 taught by his Bible and his Church. 
 
 Moses 
 
 The supreme leader has brought Israel from Egypt 
 through the wilderness across the Jordan to behold 
 Canaan. Crowned with a halo of glory from eternity 
 he reviews the past and prophesies the future. Exalted 
 to ecstatic song he pours forth the soul of a departing 
 father. He recalls in his farewell strain the time 
 "When the Most High gave the nations their in- 
 heritance, when He separated the sons of Adam". 
 To children of nothing, who are fathers of something, 
 — nonentities who beget entities, — Hypercritics repre- 
 sent the Almighty as granting our very substantial 
 world. 
 
 Job 
 
 Only the words of Jehovah from the whirlwind ex- 
 ceed in sublimity the protestation of his suffering ser- 
 vant. All in life and death : in past and present : in 
 earth and heaven, Job invokes to witness his innocence. 
 He recalls paradise and our first parent, who to his pos- 
 terity set the prime example of deceit : and mentioning 
 
 198 
 
by his name the father of us all, he exclaims, as familiar 
 with the fact, ''If I covered my transgression like 
 Adam". 
 
 Hosea 
 "They like Adam have transgressed the covenant". 
 
 Psalm lxxxii. 7 
 "But like Adam ye shall die". 
 
 Ezekiel 
 
 "They are all delivered unto death, to the nether 
 parts of the earth like the children of Adam". 
 
 A thousand years elapsed from Moses in sight of 
 Canaan to Ezekiel in the exile of the captivity. During 
 this interval we have five inspired writers who allude 
 to Adam in such a way as to prove they considered the 
 narration in Genesis as accepted historic fact. 
 
 Our Lord 
 Recalling the creation of man and woman, Jesus, by 
 their original relation, reformed the marriage state for 
 his own age and all time. Into humanity He was intro- 
 ducing a revolution of that holy union which peoples 
 earth and heaven. His teaching was to carry forward 
 its effects through eternity. - Myth could not enforce 
 obligation. Falsehood does not fortify fact. Adam a 
 nonentity ! Eve a fancy ! Paradise a legend ! Jehovah 
 Himself a fiction ! Such is the Hyperergic Bible ! With 
 myths as arguments our Lord's words would be wind. 
 In Hebrew and Greek, Jews read and believed the Old 
 Testament. To them its record of creation was historic 
 fact. The national faith was unreserved and universal. 
 All knew that our Lord spake of Adam and Eve as the 
 immediate workmanship of Jehovah, and on the sov- 
 
 199 
 
ereignty of creatorship grounded obligation. Had his 
 nation believed a falsehood, instead of sanctioning, our 
 Lord would have corrected their error. Hear his words ! 
 "Have ye not read that He who made them from the 
 beginning made them male and female". He then 
 quotes the Almighty Creator who said in Paradise, 
 ''For this cause shall a man leave his father and mother, 
 and shall cleave to his wife, and the twain shall become 
 one flesh'/. 
 
 Paul 
 
 The great theologian of Christianity was converted 
 and commissioned by the voice of his ascended Master 
 to witness and expound salvation. He affirms — "As in 
 Adam all died, so also in Christ all shall be made alive". 
 Hypercritics read, "In a myth all died". From a myth 
 then sin in all our generations. Myth makes our pangs 
 and graces. Was this the meaning of Paul? The re- 
 verse is proved by his contrast between Adam and 
 Christ. Resurrection could not come from myth. Adam 
 and Christ are corelated. As Christ is a fact so is Adam 
 a fact. And this agrees with the following words of 
 the immortal chapter — "The first man is of the earth, 
 earthy: the second man the Lord from heaven. And as 
 we have borne the image of the earthy, so we shall bear 
 the image of the heavenly". 
 
 Referring to the creation-narrative as history, Paul 
 also wrote — "The man is not of the woman : but the 
 woman of the man : for neither was the man created for 
 the woman, but the woman for the man". In the light 
 of these words in Corinthians we can interpret the fifth 
 chapter of Romans. "Through one man — Adam — sin 
 entered into the world, and death by sin : so that death 
 passed upon all men — e^ { cu icdvreg ^fiaprav — in him whom 
 
 200 
 
— Adam — all sinned". "Death reigned from Adam to 
 Moses". Verse after verse contrasts the sin of Adam 
 with the grace of Christ. Then the whole matchless 
 argument is summed and crowned in one conclusive 
 and triumphant statement — "As by the sin of one on 
 all men to condemnation, thus also by the righteousness 
 of One upon all men unto justification of Life". 
 
 And this doctrine of Paul is that of two of those arti- 
 cles which Doctor Potter, as Deacon, Presbyter and 
 Bishop, by his written and his spoken vow, pledged 
 himself to believe and guard and preach. 
 
 Article IX. 
 
 "Our general sin standeth not in the following of 
 Adam, as the Pelagians do vainly teach, but it is the 
 fault and corruption of nature of every man that natur- 
 ally in engendered of the offspring of Adam". 
 
 Article X. 
 
 "The condition of man after the fall of Adam is such 
 that he can not turn and prepare himself by his own 
 natural strength to good works, faith, and calling upon 
 God". 
 
 Hypercriticism is now an organization. Its Inter- 
 national Commentary is a European and American 
 Propaganda. Its leaders have been proclaimed. Its emis- 
 saries penetrate our churches. Our countrymen there- 
 fore should know it in its last and crowning declaration. 
 This we will quote from a recent volume by Dr. Bous- 
 set, a Professor in one of the greatest universities in the 
 land of Luther. 
 
 "There is still one thing that no longer fits in with 
 this new world of thought — a miracle, in the strict sense 
 of the word, in the sense of the intervention of God, in 
 
 201 
 
the natural order of things by setting aside its laws. 
 We moderns no longer hold fast to this belief in mir- 
 acles. History would appear to destroy the idea of in- 
 spiration — that is to say of any special revelation — in 
 the Old and New Testament. The conception of Re- 
 demption, the dogma of the divinity of Christ, the doc- 
 trine of the Trinity, the idea of vicarious sacrifice, the 
 belief in the miraculous, in the old view of revelation — 
 we see- how all these have been swept away in the 
 stream of human development". 
 
 Hypercriticism does not approach the Bible through 
 the proofs of the Resurrection of our Lord which ap- 
 peal to our reason, and from which follow his Messiah- 
 ship and Godhead. As irreconcilable with Science and 
 History, it sweeps disdainfully away all evidence from 
 prophecy. With contempt it glances on arguments 
 which have convinced and satisfied the intellects that 
 have ruled humanity. It studies Christianity as if the 
 earth and not the sun was the center of our system. 
 Having made the Bible a skeleton it invites us to ad- 
 mire the ghastly ruin. Salvation it would turn to chaos, 
 and glory in the darkness it creates. Christ the Sun it 
 seeks to hurl from heaven, and leave our future in eter- 
 nal gloom. Hypercriticism is an apostasy of Infidelity 
 which will end in an abyss of Schism. In the Episcopal 
 Church it is a traitor doomed to exposure. What may- 
 be concealed in other communions, in it can not be hid. 
 In our articles doctrine is indeed a skeleton necessary 
 as bones to a body. But our liturgy is clothed with the 
 beauty of flesh. Our Prayer Book is an imbedded 
 Bible. Our Orthodoxy is not a dogma, but a worship. 
 Our fasts and festivals are witnesses to a living faith. 
 Advent and Christmas and Good Friday and Easter and 
 Whitsunday and Trinity, in the light of the glory of 
 
 202 
 
God, convict the clerical hypocrite who, before Christ 
 and the people, dares pronounce immortal truths which 
 his heart disbelieves. 
 
 Our magnificent metropolitan city we so love and 
 admire has been astounded and confounded by recent 
 revelations. Forgeries ! Perjuries ! Riots ! Robber- 
 ies ! Assassinations ! Suicides ! Pistol and dagger and 
 cord and poison familiar in daily report ! Social and 
 political and religious, leaders convicted of enormous 
 crimes and imprisoned with thieves and murderers ! 
 By minifying sin : by discarding repentance and remis- 
 sion and regeneration : by denying Incarnation and 
 Atonement and Resurrection and Judgment : by remov- 
 ing from Holy Scripture all divine authority, Hyper- 
 criticism must bear its part. in responsibility for these 
 modern horrors which deface our civilization. But the 
 cause and cure are deeper than mere doctrinal error. 
 All Christians should unite in confession and repent- 
 ance and amendment, and supplicate forgiveness from 
 the Almighty Father, and receive that grace of the Holy 
 Spirit without which we have no power. 
 
 In our theological seminaries is our hope of the 
 future. Our Lord has made the preaching of the Gos- 
 pel the prime agency in the conversion of the world. 
 His institution must be the center of all Christian effort. 
 The true clergyman moulds his people. He must be 
 trained as an athlete if he would fight as a soldier. 
 Against him are more than flesh and blood. He wrestles 
 with principalities : with powers, with the world-rulers 
 of the darkness of his age : with the pneumaticals of 
 wickedness among the celestials. Before such foes he 
 needs a panoply. Paul describes the armor of the war- 
 rior : His girdle truth. His breastplate righteousness. 
 His step peace. His shield faith. His helmet salva- 
 
 203 
 
tion. His sword Scripture. His power the Holy 
 Ghost. Our seminary scholars must be disciplined as 
 soldiers. Are they taught Hebrew? Right; Greek? 
 Right ! Theology ? Right ! Exegesis and History and 
 Composition and Elocution ? Right ! Moses, Paul, 
 Luther, Wesley — all who have battled most successfully 
 for salvation, have been men of the best education at- 
 tainable in their times. Each theological seminary 
 should be a center of Learning. But, unaided intel- 
 lectuality will never convert our world. Education is 
 but a force of nature, and limited therefore by our 
 human conditions. Almighty Breath alone changes 
 bones to men. Steam speeds ships. Gravitation wheels 
 worlds. The Omnipotent Holy Ghost regenerates souls. 
 Without Him even the Gospel is not Eternal Life. Who 
 were trained as the Apostles ? Called by our Lord : 
 three years his pupils : witnesses of his death and res- 
 urrection and ascension : and yet inadequate to their 
 work! Pentecost completed their education. Not 
 meaningless the crown of fire : the tongue of flame : the 
 change of soul. After all their schooling by Christ, 
 unbaptized by the Holy Ghost, they would have been as 
 powerless before Satan as a Greek, or Latin, or Scien- 
 tist philosopher. The Spirit of God must vitalize our 
 theological training. Each lecture-room should be a 
 place, not only of mental instruction, but also of spiritual 
 power. We confess the Holy Ghost in our creed, and 
 omit him in our education. Let professors and students 
 in all our seminaries unite to restore the missing factor 
 of light and power and joy and assurance and victory ! 
 Our graduates should go forth soldiers prepared for 
 spiritual battle, panoplied in Scripture : baptized with 
 the Holy Ghost, and glowing in the triumph of prom- 
 ised victory. Doubters never conquer. Joyful in "a 
 
 204 
 
divine strength our student-warriors will be certain of 
 their crowns. In the day of millenial Salvation the 
 pulpits of our earth will be its thrones : preachers its 
 kings : the cross its scepter : and on its banners, not 
 lions and eagles, but the Lamb and the Dove, symbols 
 of Eternal Empire. 
 
 205 
 
XVIII. 
 
 PRESIDENT WHITE 
 
 A History of the Warfare of Science with Theology in 
 Christendom. 
 
 Autobiography of Andrew Dickson White, with por- 
 traits. 
 
 In Christendom Theology is the knowledge of God 
 systematized from Scripture. Science is the knowledge 
 of laws derived from phenomena. How can these war ? 
 Both are children of peace in the image of their Al- 
 mighty Father. Bible and Science are eternal brothers. 
 Had our author defined his terms we would have been 
 spared his book. He spins a spider-line through the 
 centuries, strings on it facts which have no connection, 
 records them with an air of patronizing philosophy and 
 magisterial scholarship, always evincing a mind ignor- 
 ant of its own limitations. 
 
 By his peculiar chemistries, for his special purpose, 
 Dr. White colors into Theology and Science, all the 
 medieval struggles, civil and social and religious, be- 
 tween all knowledge and all ignorance. Plainly he 
 paints for the multitude. He will not deceive scholars, 
 who should have formed the audience of a college Pres- 
 ident and an Oxford Doctor. 
 
 Before the Reformation Science had no existence, 
 and could wage no war, while Scripture was hidden in 
 
 206 
 
a few pious hearts. Was the Aristotelian Logic Sci- 
 ence? Was the Platonic Philosophy Science? Was 
 Astrology Science? Was Alchemy Science? Was 
 Divinity Science ? There was no astronomy : there was 
 no chemistry : there was no geology : there was no in- 
 duction. Hence there was no Science. Dr. White 
 transmutes historic facts into imaginary battles. Greek 
 and Latin fathers were superstitious. Councils were 
 turbulent. Sects were fanatical. Humanity was a giant 
 struggling in chains and midnight. For neither The- 
 ology nor Science, but for gold and power, popes be- 
 gan their own war when they assaulted the liberty of 
 Peter Waldo. 
 
 A harmless and undesigned error might pass unno- 
 ticed. But on the book of Doctor White is a blot. The 
 multitude mistakes his Theology for Christanity. In 
 their view he discredits Christianity with war on all 
 advancing knowledge. He identifies Christianity with 
 persecution. Was this his object? If he were a mere 
 scholar we would defend him with an emphatic — No ! 
 But he declares that his chosen vocation would have 
 been a newspaper reportership. He was politician as 
 well as president. Had his heart been wholly in his 
 work he would have never left the shades of Cornell 
 for the most brilliant association with dons and prelates 
 and nobles and kings and czars and emperors. We 
 sometimes fear that his ambitions as a statesman col- 
 ored his mind as philosopher and author, and sent him 
 in chase of the bubble popularity. 
 
 The Reformation led Europe into that liberty which 
 made Science possible. Who emancipated humanity? 
 Who created our new era of freedom? Who pointed 
 the world towards universal enlightenment? Luther a 
 theologian, supported by Melancthon a theologian, aided 
 
 207 
 
by converted monks and university professors, each a 
 theologian. After the Reformation the theologian was 
 the apostle of progress. Cranmer and Latimer and 
 Redley were more than martyrs for their faith. The 
 fires that melted their chains liberated our race. 
 
 Who proclaimed those immortal principles of Induc- 
 tion which are the life of all Science? Bacon, a Chris- 
 tian. Who told the world that our earth and her sisters 
 revolved about the sun ? Copernicus, a Christian. Who 
 proved the planetary orbits to be ellipses with the king 
 of day at their foci? Kepler, a Christian. Who con- 
 firmed these discoveries, demonstrated gravitation, de- 
 composed light, and revolutionized mathematics? New- 
 ton, a Christian. Ever since, in the van of all progress 
 in Science, in every nation, have been men distinctively 
 Christian. Luther ignorantly denounced Copernicus. 
 His eyes witnessed sun and moon and stars seemingly 
 revolving around the earth. The mathematics of Co- 
 pernicus he could not grasp. But is it fair to magnify 
 his mortal infirmity and cloud his splendid achievement. ? 
 
 Our author has made a popular impression time only 
 can efface. He has ransacked the libraries of the world 
 and scavengered the scum of centuries, and hurled the 
 foul mass against Theology by name, and Christianity 
 in fact. Well might he have pointed out mortal indi- 
 vidual error, and exhibited his Bible as the sun of all 
 truth, the source of all liberty and the spring of all 
 progress. 
 
 Dr. White has the unusual honor and pleasure of 
 painting his own portrait. No other artist could have 
 drawn the lines, and dashed the colors to better advant- 
 age. He will need no posthumous eulogist. Our author 
 pictures himself in every stage of his life. We see him 
 photographed a handsome boy : a whiskered man : a 
 
 208 
 
decorated doctor. In his autobiography there is slight 
 reserve. It draws the curtain, and shows ^the Doctor 
 among foreign and domestic literary magnates : among 
 diplomats and statesmen and generals : among nobles 
 and kings and queens and emperors. Now he presides 
 over Cornell and now at the Hague. Only some great 
 gift could have admitted him to these high and shining 
 places of the earth. 
 
 But he is best satisfied with himself as the successful 
 organizer of a noble and flourishing institution. Here 
 his merit is incontestable. Yet we doubt whether the 
 educational revolution he claims to have wrought is 
 wholly beneficial. We acknowledge the advantages of 
 the system of instruction under undenominational 
 boards and lay presidents. It is not to be judged by its 
 unfledged electives, its uproarious athletes, its crowd- 
 ing males and females who presume they are collegians. 
 
 Enormous advances have been made, if not in mental 
 discipline, yet in extended knowledge. But we fear 
 that while the stream is fast and wide and noisy, it is 
 not so deep as formerly. What education has gained in 
 expansion it has lost in accuracy. Even its teachers 
 exhibit a laxity of thought and statement. At an alumni 
 dinner, I heard a professor of our most populous uni- 
 versity declare that all the greatest mathematical dis- 
 courses had been made during the nineteenth century. 
 Rising before me is our dingy old college lecture-room. 
 I see the glowing face and animating gestures of our 
 brilliant young professor. Nearly seventy years since, 
 in an institution under sectarian trustees and a clergy- 
 man president, we were taught that Newton and Leib- 
 nitz and Descartes and Euler and La Place and La 
 Grange were the creators of modern mathematics long 
 before the vaunted nineteenth century was born. 
 
 209 ' 
 
But let us test the clerical and lay systems by the men 
 they have produced. As our author thinks he has killed 
 and buried the old, we will compare it with the new. 
 In three relations we will make him the representative 
 figure. 
 
 Dr. White, the Statesman 
 His autobiography depicts him as legislator, commis- 
 sioner and ambassador. Now let him summon around 
 him the most illustrious of his political contemporaries ! 
 Let him call them from the House : from the Senate : 
 from the Supreme Court ! Let him add to the brilliant 
 assemblage all the presidents of his own times ! Let 
 him bring over the ocean the most splendid diplomats 
 who have represented our. republic in Russia and France 
 and Italy and Germany and England ! From these let 
 him select the most shining men educated in colleges, 
 which, like Girard, repudiated the clerical president ! 
 We oppose to these an assemblage from .the past. Be- 
 fore us are venerable yet familiar faces and forms. 
 Now we recognize the twenty-nine collegiate graduates 
 who formed that Constitution which Mr. Gladstone 
 pronounced the greatest monument of political genius 
 ever erected by man. We will add Hamilton, trained, 
 not graduated by Columbia. The wisest of these match- 
 less statesmen were educated under clerical presidents. 
 In the sun-splendor of Hamilton and Madison and Jay 
 and Ellsworth and their collegiate compatriots, we may 
 estimate men who are now the guiding lights of our 
 Republic. 
 
 Dr. White as Cornell President 
 To organize a great university required immense 
 energy : versatile gifts : practical wisdom, and patient 
 persistence. Our author sees around him proofs of a 
 
 1 210 
 
splendid success. Cornell is his monument and will 
 give his name to future ages. But on his pedestal he 
 should not regard with disdain venerable institutions 
 which moulded the youthful and formative years of our 
 republic. His flings are not justified. Here again we 
 will make a comparison. We will surround Dr. White 
 with his contemporaneous lay presidents from Har- 
 vard : from Yale : from Princeton : from Columbia : 
 from Michigan and Chicago and Wisconsin and Cali- 
 fornia. A distinguished assemblage ! We give these 
 lay educators honor. Now we invoke giants from the 
 shadows of the past. What a majestic company of cler- 
 gyman-presidents ! Immortal their work ! What piety : 
 what learning : what wisdom : what power ! From their 
 colleges went out streams of moral and intellectual 
 influence which fructified our land. Contrasting the 
 past with the present we feel a painful consciousness of 
 loss, as if a beneficent river has suddenly dropped from 
 view into a noisy and turbulent abyss. Our author may 
 well doubt when from the heights of Cornell he remem- 
 bers Edwards and Dwight and Witherspoon and Alex- 
 ander and Wayland and Hopkins and Porter and 
 Woolsey. 
 
 Dr. White as an Author 
 His most laborious work is his treatise on an imagi- 
 nary war between Theology and Science. His crown- 
 ing labor is his minute and extended autobiography. 
 His prolific genius has also produced numerous tract- 
 ates which he carefully names. Let our author blow 
 his trumpet! Its brazen blast is answered! Around 
 our Doctor stand the writers o'f his times ! Choose 
 those who crown his elective methods under lay presi- 
 dents ! Blazon them into the gfasoline brilliance of the 
 
 211 
 
most expensive and elaborate advertising ! Flash over 
 them all the electricities of our scintillating age! Its 
 most costly illuminations will never dazzle into ob- 
 scurity Bryant and Longfellow and Prescott and Mot- 
 ley and Holmes : and towering majestically over all our 
 kingly Webster. 
 
 We are now brought to one sentence of Dr. White 
 which needs special reply. He says : 
 
 "Moreover, in my varied reading I came across mul- 
 titudes of miracles attributed to saints of the Roman 
 Catholic Church — miracles for which myriads of good 
 men and women were ready to lay down their lives in 
 attestation of their belief, and if we must accept one 
 class of miracles I could not see why we should not 
 accept the other". 
 
 We propose to press this premise of Dr. White to 
 its conclusion. 
 
 Xavier was a Spanish nobleman. He became an ori- 
 ental Jesuit missionary. During his career he claimed 
 no miracles. After his death his admirers began to 
 multiply prodigies. His whip lashed out disease. His 
 cross-sign made salt water fresh. His touch or word 
 or will healed the sick : raised the dead : transfigured 
 himself : commanded earthquake and volcano : and 
 called fire from heaven. Xavier was recommended by 
 the conclave and canonized by the pope with all the 
 magnificence of the Roman Church. By the same pro- 
 cess pontiffs have made many saints for the worship of 
 their people. All are included in their lives by Alban 
 Butler. Two thousand have the certification of infal- 
 lible popes. Ultimately on their authority all saint- 
 miracles are to be believed. And their authority, our 
 Doctor asserts, equals the authority of Jesus Christ. 
 That is, the prodigies of Alban Butler have evidence as 
 
 212 
 
convincing as the evidence of the Gospels. Here we 
 join issue ! 
 
 In what is practically and popularly a Roman Bible, 
 Popes testify that after his decapitation Saint Denis 
 walked carrying in his hand his severed head. Ray- 
 mond spread his cloak on the sea, stepped on the float- 
 ing garment, and in six hours sailed over the waves 
 from Majorca to Barcelona. Crispin is saint for shoe- 
 makers : Clement for tanners : Joseph for carpenters : 
 Nicholas for sailors : Anthony for grocers : Blaise for 
 wool-combers : Catharine for spinners : Eloy for black- 
 smiths : Francis for butchers : Gutman for tailors : Gore 
 for potters : Hilary for coopers : John for booksellers : 
 Leodaga for drapers : Peter for fishmongers : Sebastian 
 for pin-makers : Stephen for weavers : Hubert for 
 bakers : William for hatters : Gertrude for rat-catchers. 
 
 The process of canonization originates in, the Bishop. 
 He sends his sealed sentence to the Roman Congrega- 
 tion of Rites. It examines and refers to the conclave. 
 On the recommendation of the cardinals the pope can- 
 onizes. His act assures that three essential conditions 
 have been fulfilled — Orthodoxy, piety and two miracles. 
 Thus in Alban Butler we have three witnesses for the 
 prodigies he records — 
 
 Bishops, Cardinals and Popes. 
 Also for Bible miracles we have three witnesses — 
 Prophets, Apostles and Christ. 
 
 In his autobiography Dr. White asserts that the testi- 
 mony of Bishops, Cardinals and Popes is credible as 
 the testimony of Prophets, Apostles and Christ, and 
 that Alban Butler is true as Scripture. 
 
 We do not think that this conclusion is creditable to 
 his scholarship or his intellect. But we leave him to the 
 
 213 
 
comfort of his theologies. To ourselves, wide as the 
 center of the universe from its circumference, and far 
 as man from God, is the difference between Alban But- 
 ler and Holy Scripture : between human puerilities and 
 divine revelations : between superstition and salvation : 
 between counterfeit by man and coinage by God: be- 
 tween bishops and cardinals and pontiffs, many of whom 
 blot the Roman Calendar, and Prophets and Apostles, 
 and our Lord Jesus Christ, whose immaculate character 
 is the adoration of Heaven, and who is the infallible 
 witness to his own miracles. Does President White 
 think that His miracles mar His life? Would he improve 
 Jesus by explaining away His miracles? Just as well 
 might he try to separate its shells from a rock fused 
 cycles since in the fires which girdled our world. His 
 hand will never undo Omnipotence. In his Apocalypse 
 the Almighty represents the names of the apostolic 
 witnesses to the Resurrection of our Lord as engraven 
 'on the imperishable gems in the everlasting foundations 
 of the celestial city. Our author can never repeat Jeri- 
 cho, and trumpet down the throne of his Creator. 
 When the books of the President have faded from 
 human memory, in all climes and ages and tongues, 
 those apocalyptic stones, testifying the Resurrection, 
 will be teaching the Church of God the glories of 
 Salvation. 
 
 214 
 
XIX. 
 
 CHRIST OUR VINE 
 
 Of spiritual things creation is a parable. Grace in 
 the heart has illustration in nature. Each regenerated 
 soul is pictured by the universe. Physical birth is the 
 best image of spiritual birth. Material milk feeds the 
 infants of nature and doctrinal milk nourishes the chil- 
 dren of grace. Both have their youth and their man- 
 hood. Equally as men and as Christians we see, we 
 hear, we touch, we taste, we smell, and run, walk, grow, 
 live, die. Our father on earth illustrates our Father in 
 Heaven. The earthly home images the eternal habita- 
 tion. Marriage typifies our most intimate union with 
 our Savior. Dew, rain, day, night, light, darkness: 
 ploughing and seed-time and harvest : growth and life 
 and death : war and peace and victory : star and moon 
 and sun : our social, our political, our moral relations — 
 all on earth and in heaven amid the processes of this 
 vast and varied universe, are symbols of ourselves as 
 pilgrims of grace journeying through time into eternity. 
 
 Exquisite in beauty and wisdom the parable of the 
 Vine ! It teaches the head and touches the heart. The- 
 ological systems have done a noble work in defending 
 and expounding Scripture. Of such importance have 
 
 215 
 
they been to the writer that he can not share the popu- 
 lar prejudice of an age in which, too often, energy 
 rushes beyond reason into a superficial assurance. Our 
 modern world may still consult the giants of the past. 
 Yet we confess that their dry and ponderous tomes have 
 frequently made truth repulsive. How different our 
 Savior! His parable of the Vine was spoken during 
 the memorable passion week. On his way between 
 Bethany' and Jerusalem He may have seen the very 
 stem, clothed with leaves and laden with clusters, which 
 rose before his mind as He talked with his disciples. 
 Let us trace the meaning of his words ! 
 
 The union between Christ and his people is not 
 natural but gracious. 
 
 It resembles that produced by the familiar process of 
 grafting. Cast your eye over a vineyard ! Its thou- 
 sands of branches are bending under their purple bur- 
 dens. Select the largest and most inviting cluster! 
 Hear its history ! Learn the secret of its size and beauty 
 and fruitfulness ! A few years before the husbandman 
 approached the vigorous stem and made a deep incision 
 with his knife. He then took a slender twig, trimmed 
 it with delicate care, inserted it in the prepared stock, 
 tied it with bandages, and left it to the dews and rains 
 and suns of heaven. Soon graft and vine become a 
 single incorporated life. The small twig expands into 
 a great fruitful branch which rewards the husband- 
 man's skill and labor. 
 
 And so with the believer in our Lord Jesus Christ. 
 Did he move himself toward his Savior? Did he unite 
 his soul to his Savior? Did he grow by the forces of 
 his nature into his Savior? No! He was hard and 
 cold and insensible. No more could he bring himself 
 to God than can a corpse push itself through coffin and 
 
 216 
 
earth into air and sunshine. Only the Holy Spirit 
 draws and leads to remission and regeneration and 
 adoption and assurance. He in Christ makes all things 
 new. In each operation of grace He preserves my 
 agency while He exercises his own sovereignty.* Re- 
 sembling the mighty invisible winds, the Holy Ghost is 
 known by the effects of his Omnipotence. Our birth 
 from him is a proved fact, but a hidden process. Can 
 you penetrate the vine? Can you explain how its forces 
 work? Can you tell me the way in which your graft 
 becomes part of the parent stock? You are baffled by 
 these inquiries. How then can you expect to compre- 
 hend the subtle and invisible processes by which your 
 Soul, a slave to sin, was freed by the Holy Ghost, and 
 made joyful and victorious in the liberty of the sons of 
 God? As the graft was prepared by the husbandman, 
 and carried to the vine, and lifted to its life, so you 
 were drawn from self and sin and death by the Spirit 
 of the Almighty, and united to our Lord Jesus Christ. 
 Your freedom and agency were wisely and delicately 
 and inexplicably preserved, while you were yet incorpo- 
 rated into the Eternal Vine by the sovereign creatorship 
 of the Holy Ghost. 
 
 And this union between Christ and his people 
 is mutual. 
 
 The husbandman watches the propitious hour. The 
 soil has attained sufficient warmth. The sun shines 
 brightly in the sky. The atmosphere is bland and fav- 
 orable. Nature has completed her preparation. Now 
 the husbandman begins his task. He trims his twig, 
 and makes his incision before that time when the stem 
 would weep from its wounds the drops of its life. In 
 the strong vine he fastens his feeble graft. Soon the 
 shrivelling fibres of the foreign branch expand 
 
 217 
 
with the vitalizing currents of the parent stock. 
 Weeks pass. The two become one. The vine embraces 
 the branch : the branch rests in the vine. The vine sup- 
 ports the branch : the branch is upheld by the vine. The 
 vine supplies to the branch its circulating life : the 
 branch derives its fruitfulness from the vine. 
 
 And so in our conversion to Christ. He watched 
 each token of our spiritual season. He nurtured each 
 growth within the soul. He directed all the outer cir- 
 cumstances of our lives. When the opportune moment 
 came He united us, by faith in his own Divine Blood 
 for remission, to Himself, and gave us his witnessing 
 Spirit, and enabled us as sons to cry, Abba, Father. 
 Blessed and beautiful our incorporation ! As the old 
 life of nature becomes exhausted the new life of grace 
 multiplies the fruits of holiness. Christ receives the 
 believer : the believer dwells in Christ. Christ nourishes 
 the believer: the believer draws strength from Christ. 
 Christ lives in the believer: the believer grows into 
 Christ. To the believer Christ is Vine : and of Christ 
 the believer is branch. 
 
 Nor must we overlook the interdependence of the 
 branches. Next to the love of God is the love of our 
 neighbor. They are related as flower to fragrance : as 
 fountain to stream : as sun to beam. And are spon- 
 taneous as scent, and flow and ray. Learn from the 
 Vine a lesson of love ! Its branches shield and strength- 
 en each other. Among them is no isolated life. As if en- 
 dued with intelligence and sympathy, delicate tendrils 
 twine about the paternal stem and by affectionate clasp- 
 ings hold up the loaded clusters. Without these family 
 helps many branches, although united to the vine, and 
 partaking its life, .might break under their burdening 
 
 218 
 
grapes, and be overborne to the earth, and perish by . 
 flame or decay. 
 
 Christians too can have no independent life. Bap- 
 tism and Eucharist are more than signs and seals of our 
 remission and regeneration. Also they are bonds and 
 tokens of fellowship. We are united by immortal ties 
 of faith and hope and love. Water, bread and wine 
 symbolize an everlasting communion. On earth they 
 are visible proofs that the Church is one family in 
 Heaven. Here and there we have the same Savior. 
 In grace and glory saints are Christians. But, however 
 sublime our vocation and experience we will never be 
 beyond the need of fellowship. What a power in a 
 tear, a smile, a tone ! A bright face kindles a glow in 
 the despondent. Nearing his eternal home even the 
 aged pilgrim welcomes a word and look of love. By its 
 visible and audible expressions we are all cheered and 
 comforted. Branch must assist branch, that we may 
 draw life from Christ, and bring forth those fruits of 
 righteousness which are the prophecies and preparatives 
 for Heaven. 
 
 The union between Christ and his people is 
 indispensable. 
 
 It is the life and test of piety. Unless the branch 
 enter the wine, and drink its vivifying sap, how useless 
 external appliances ! Let your stock be vigorous : your 
 graft healthy : your bandage firm ! Without union will 
 be death. Dews and rains and sunlight will be vain in 
 their visitations to a limb that draws no life from its 
 stem. 
 
 So also unless joined to Christ we bear no fruit. 
 Apart from Him, doctrines, forms, sacraments, duties, 
 observances are vanities: Graceless orthodoxy and cer- 
 emonial are starvation. Bandage branch to vine with 
 
 219 
 
gold ! x\dd sparkles of diamonds ! Hang the wealth 
 of India ! Expense and display create no life. Only 
 union brings fruit. But amid both doctrinal and cere- 
 monial error there may be a true faith in the Redeemer, 
 as with a gnarled and homely branch, if a fibre slender 
 as a thread, moistened by a drop, touch the juices as 
 they ascend and descend in their mysterious annual 
 courses an instantaneous life may be communicated 
 which, will develop into all the beauty of broad leaves, 
 and the glory of ripe clusters. Well-nourished the 
 lonely twig may surpass the lofty branch in fruitfulness. 
 
 Union between Christ and his people is incon- 
 ceivably INTIMATE. 
 
 Come with me again to the vineyard ! Let us stand 
 before some venerable stem surrounded with its 
 branches like a father amid his children ! Examine 
 where a twig joins its stock ! You discover a knotted 
 swelling which defends against storm and intruder. The 
 little limb clings to its gnarled stock as if it knew how 
 worthless it would be pulled off by some rude hand, or 
 whirled away by mad winds, while the great fatherly 
 vine seems almost conscious of the protection it affords. 
 Try to separate the two ! Cruel wounds, and weeping 
 drops and withering death would be included in their 
 severance. And so with ourselves ! We hide in Christ 
 when the storm rages : when the sky grows black : when 
 earth is shaken : when time is vanity and man is false, 
 and demons strike and Satan leers. In Christ is our 
 victory. Christ we trust and have the everlasting 
 strength. See the little lone branch whirled away amid 
 the dust, now in the air and now on the earth, tossed 
 and torn and helpless, and never more to have place in 
 the vine, and be useful and beautiful with fruit ! Such 
 are we tempted from our Lord ! He realized the peril 
 
 220 
 
of his apostles! For three years they had heard his 
 voice:- seen his face: beheld his works: and been taught 
 by his words. Ineffable their love for their Master ! 
 Separation is near ! For Jesus, betrayal, desertion, 
 agony : the cross : the tomb ! And for his witnesses, 
 toils, persecutions, martyrdoms ! What a midnight ! 
 Foreseeing these fearful days of orphanage in his ab- 
 sence on his throne of glory, He promises the Com- 
 forter to abide with his people forever. 
 
 Union with Christ is sure to be fruitful. 
 
 Pluck a branch from its stem ! While separated no 
 skill or power of man can produce a grape. Let the 
 philosopher theorize ! Let the lecturer talk ! Let the 
 chemist galvanize ! Does your branch leaf ? Does it 
 bud? Does it blossom? Does it bear? No! It dies! 
 Before life is extinct carry it back, and join it to its 
 parental vine ! It revives : it grows : it bends with ripe 
 clusters. There is no noise, but mighty energy in the 
 process. All over the vineyard is the same silent and 
 gradual and effective power. Where man fails God 
 succeeds. His productive methods declare his divine 
 wisdom-. God supplies the soil that feeds the roots. 
 God pours down the light from his own sun. God 
 sends his rains and dews, and breathes around his vital- 
 izing air. God protects in the winter : warms in the 
 spring: glows in the summer, and brings forth the mel- 
 low abundance of autumn. How wise and wonderful 
 his operations in earth and heaven, and all in accord- 
 ance with the exact laws of mechanics and chemistry! 
 When the season comes you will see the luscious clus- 
 ters loading the bending branches, blushing to the sun, 
 bursting with their liquid sweetness, and inviting to 
 partake their exquisite nectar. 
 
 The vine illustrates the Christian. Joined by living 
 
 221 
 
faith to Christ fruit is inevitable. We produce by a 
 necessary law. Grace causes goodness as a vine yields 
 grapes. In both cases when the condition exists the 
 effect follows. As the sap develops into fruits so faith 
 ripens into works. Nor need there be more cant in our 
 Christianity than noise in our vineyard. Grace is not 
 best proved by creeds and ceremonies. Our faith must 
 be nourished by watching and prayer and obedience and 
 Scripture, but may most truly express itself in kind 
 words, in cheerful looks, in affectionate tones, in broth- 
 erly offices, in sweet attentions, in charitable judgments, 
 in deep submissions, in gracious answers, in courageous 
 confessions, in manly apologies, in righteous restitu- 
 tions, and all that loveliness of Christian character which 
 adorns home and office and exchange, and pervades 
 life with its influence as the tendrils and leaves and 
 blossoms and clusters give beauty and profit to the 
 vineyard. 
 
 Lastly, our union with Christ is joyful. 
 
 In the Gospel is no ascetic gloom. Sad slaves never 
 conquer. In the exultation of freedom is victory. Are 
 your sins remitted? Rejoice! Are you born of the 
 Spirit? Rejoice! Are you assured by the Comforter? 
 Rejoice! Do you abide in Christ, and bear fruit, and 
 diffuse around you the brightness and fragrance of the 
 divine grace? Rejoice! Have you in your heart the 
 hope of the everlasting image and fellowship of your 
 glorified Redeemer? Rejoice! There is joy in pardon: 
 joy in faith: joy in love: joy in liberty: joy in victory: 
 joy in this Eternal Life begun in Christ Jesus our Lord. 
 
 Each vineyard on Olivet was an annual scene of 
 gladness. Hear the festival song! From Bethlehem 
 to Lebanon the land is flushed with joy. Vintage has 
 comei Men and women and children, with shout and. 
 
 222 
 
laughter, are gathering the ripe grapes glowing in the 
 sun, and bearing them in baskets to the wine-press, 
 where purple currents gushing forth awake universal 
 jubilation. As Giver of all Israel rejoices in Jehovah. 
 This national festive scene pictures the millenial vintage 
 when earth, won to Christ, will glory in the fruits of 
 righteousness, and send to Heaven her song of triumph. 
 
 223 
 
XX. 
 
 ESCHATOLOGY 
 
 If ocean were made land our earth would not con- 
 tain the multitudes whose births will mark her history. 
 Yet compared with the innumerable hosts of other 
 worlds our humanity is a cipher. In such a populous 
 universe one being is a point amid infinitude. However 
 insignificant, to each of us on earth, comes a moment- 
 ous, inevitable hour. The spirit leaves the body to go 
 — where? It will be an incorporeal essence, invisible 
 and intangible. My eye can no more see air than my 
 mind conceive soul. Has it form and color as Tertul- 
 lian believed? Does is fly? Or flash? Will it speed 
 to a planet, to the sun, to a star for its abode ? Or will 
 it hover around earth a tempting demon, or a guardian 
 angel? Nature has no answer. Philosophy is agnostic. 
 Immortality is a speculation. Outside the Bible we 
 find only cold, cynical doubt, or pitiable superstition. 
 
 The Old Testament sheds little light on the state of 
 the departed. Their place was styled fa® — sheol — 
 by the Hebrews. It was a vast concave darkness, 
 entered by barred gates, and peopled with the shadows 
 of the dead. All was indefinite in location and condi- 
 tion. The sheol of the Hebrew was translated by adys 
 
 224 
 
— Hades — in the Septuagint, and this word brought the 
 superstition and incertitude of the Greek before the 
 mind of the Jew. However, our Savior expanded and 
 localized the conception of the Old Testament in the 
 Gospels of the New. Instead of the sheol of the He- 
 brew Bible he used the Hades of the Septuagint, and 
 this the Gospels divide into two regions. 
 
 PARADISE 
 
 Behold our Savior in his death-agony! At his side 
 a thief! As king the dying criminal supplicates the 
 expiring Christ. His penitent cry is heard. Two re- 
 leased souls leave their bodies. A cross is exchanged 
 for a crown. Bliss follows pain. Disgrace ends in 
 triumph. Gloom is left for glory. On Calvary still the 
 crucified bodies. But the souls of the forgiven sinner 
 and the glorified Savior meet in a region bright with the 
 everlasting radiance of his Godhead. It has a name, 
 apt and sacred, because given by our Lord Himself. 
 We should call it by no other. Amid the gloom of his 
 crucifixion arose an image of Paradise. The seat of 
 bliss blasted by the sin of the first Adam is restored by 
 the death of the second Adam. Each is a temporary 
 abode. A garden suggests place amid a bloom of 
 flowers which is transitory. After "death the redeemed 
 pass into Paradise as a waiting place until resurrection. 
 Our Bibles give no hint of purgatorial fires. Where 
 is this abode of the departed? It has been located in 
 the sun. Saved spirits are represented as flashing from 
 earth, like rays of light, through the luminous ring en- 
 circling the orb of the day, animated, not consumed by 
 his fire, to find on his globe their mansions of glory. 
 Scripture gives us no proof of such a speculation. 
 
 We have, however, visible images of the souls of the 
 
 225 
 
blest. Eye and ear are taught by apocalypse. Its Ca>a 
 — zoa — life-creatures are inspired emblems of the spirits 
 in Paradise. Life-creatures and Elders together have 
 harps. Life-creatures and Elders together hold vials 
 of odors. Life-creatures and Elders together fall be- 
 fore the Lamb, singing — "Thou wast slain and hast 
 redeemed us to God by thy Blood, out of every kindred 
 and tongue and people and nation, and hast made us 
 unto our God kings and priests and we shall reign on 
 the earth". 
 
 Life-creatures, then, we know are emblems of the 
 spirits of Paradise. We have them imaged in their ideal 
 of eternal holiness. Innumerable eyes indicate super- 
 human intelligence. Swift wings represent a speed 
 flashing over a universe. Grateful love of their cruci- 
 fied and glorious Redeemer animates their ceaseless 
 worship and prepares them for service in all the worlds 
 of his creation. 
 
 PANDEMONIUM 
 
 Prophesying Messiah the Psalmist wrote, "Thou 
 wilt not leave my soul in sheol". Peter in his Pen- 
 tecostal sermon applied these words to Christ express- 
 ing the Hebrew sheol, by the Greek Hades. To Hades 
 then went the soul of Jesus. But from his cross the 
 soul of Jesus passed also into Paradise. It follows that 
 Paradise was a region of Hades. 
 
 In Hades was another region divided from 
 Paradise by an impassible abyss. The body of Dives 
 was in his tomb, while the soul of Dives was in Hades. 
 Here he was tormented in flames. Here his parched 
 tongue thirsted for one "drop of water". Here in 
 Hades Dives was separated by "a great gulf" from 
 Abraham in Paradise. In Hades, therefore, was a place 
 of bliss and a place of woe. 
 
 226 
 
The words dafaovss and daifiovta -daimones and dai- 
 monia — signify the souls of the departed. They were 
 equivalent to the Latin lemures, larves and lares. All 
 the ancient nations seem to have believed that the 
 spirits of the dead, for good or evil, hover around the 
 living. In the Gospels bad men are frequently described 
 as possessed by the dKddapza meua/xra — akatharta pneu- 
 mata — "unclean spirits," equivalent to daimones and 
 daimonea. In the parable of Dives our Lord styles 
 their abode Hades, and describes it as a place of tor- 
 ment. As Paradise expresses the region of Hades 
 which is bliss, so Pandemonium, although not Scrip- 
 tural, well expresses the region of Hades which is pain. 
 
 It has been suggested that as the souls of the good 
 flash into the sun, the souls of the bad may be distrib- 
 uted over the moon, the asteroids, the planets, the 
 comets, and be thus retained in the system which gave 
 them birth. Of this we have no proof. It is mere 
 blind speculation. Whatever the usual abode of de- 
 mons, they are described in the Gospels as dwelling in 
 the wicked, and driving on to frantic excesses of sin 
 ending in despair, and murder and suicide. Paul de- 
 scribes these tempting spirits in terms which indicate 
 might for evil and exaltation in rank. They are "prin- 
 cipalities and powers, and the rulers of the darkness of 
 this world", infesting our heavenly places of worship 
 and communion. Opposed by angels, hosts of demons, 
 led by Satan, battle for the dominion of humanity. 
 
 RESURRECTION 
 
 The excellence of His work accords . with the genius 
 of the artist. Sculptures of Phidias and pictures of 
 Raphael glow with the light of their souls. Did Je- 
 hovah create Adam? Then the perfection of the man 
 
 227 
 
corresponded to the glory of his God. He who made 
 the stars and the angels would not rule earth from 
 paradise by an abortion. Accepting the narrative of 
 Genesis we believe that Adam, from the hand of Jeho- 
 vah, was, in form and soul, our human ideal, harmon- 
 izing with the perfection of the Creator, and the beauty 
 of his garden. Sin caused degeneracy. Our ideal is 
 blemished by centuries of transgressions. Genius seeks 
 vainly to restore the lost. Each effort is marred by the 
 defects it would escape. Marble and canvas are baf- 
 fled. Hand can never paint or carve the dream of the 
 true creative artist. For a perfect human body we must 
 turn from the past to the future and from man to God. 
 Paradise will be surpassed. Its ideal will be forgotten 
 in a brighter glory. The trump of Resurrection will 
 cure all mortal defects and transfigure into the image 
 of our Divine Redeemer, who transcends Adam as far 
 as God is above man. 
 
 From creation to judgment myriads will have died. 
 Already perished races and nations fill innumerable 
 graves. Corpses strew ocean's floor. Corruption 
 causes universal change. Bodily particles mingle with 
 earth, diffuse through air, fly in the clouds, incorporate 
 with animal organisms. To recall and reconstruct these 
 scattered human atoms is possible only to the Omnipo- 
 tent. Good and bad will rise in forms suitable to the 
 award of the Judge of all. How far the old particles 
 will compose the new bodies we cannot tell. Our Bibles 
 assures us that our identity will remain, and our per- 
 sonality be eternally preserved. 
 
 JUDGMENT 
 
 Earth is a moral chaos. Its problems of evil to us 
 are inexplicable. Jehovah from his whirlwind rebuked 
 
 228 
 
the childish speculations of Job and his friends. The 
 patriarch renounced the human egotism which mis- 
 leads our own age, and for his pride offered sacrifice. 
 Sin ! Pain ! Death ! Ever these start our mortal in- 
 quiries. Why are such destroying angels let loose on 
 man? Land and sea and air are filled with creatures 
 devouring each other. Man kills to live. Animalcules 
 feed on their whirling fellows. Yon sparkling dew- 
 drop is a slaughter house. Earthquake ! Famine ! Pes- 
 tilence ! Ghastly spectres blasting nations ! A world 
 of graves ! And moral disorder more baffling to reason 
 than physical suffering! Rewards to the least deserv- 
 ing ! Evil triumphing over good ! Strong races exter- 
 minating the weak ! Conquering tyrants crowned to 
 oppress ! Neroes beheaded Pauls ! Idolaters burn 
 saints ! Inquisitors enriched by killing millions ! With 
 dogs, at the gate, Piety starving in rags ! Vice in the 
 palace blaspheming in luxury! Over earth a cry of 
 wrong piercing Heaven ! 
 
 For problems of human suffering Philosophy has no 
 explanation. Reason is dumb before the miseries of 
 man. Christianity refers us to Judgment. There Jesus 
 on the throne of his glory will answer all questions, 
 adjust all equities, and satisfy all in his universe. Be- 
 fore impugning the love and justice of our Almighty 
 Father we must hear the last decree of the Judgment 
 of his Divine Son. A salvation embracing eternity, in 
 life's little moment, cannot be mastered by mortals. All 
 our problems will be solved in the light from the Great 
 White Throne. 
 
 hell 
 Of all pictures the Last Judgment of the Sistine 
 Chapel is most celebrated. Genius there exhausts itself 
 
 229 
 
in painting human torment. Devils exult in torture 
 and saints seem to doubt their Salvation. Our Savior 
 resembles a terrific thundering Jupiter. We shrink 
 from such overpowering woe. The Christ of our Gos- 
 pel produces no such recoil. Yet his words are fear- 
 ful as the ghastly scenes of the Vatican picture. Jesus 
 speaks of fire and worm, and wailing and gnashing and 
 darkness. The Sistine Judgment seems justified by 
 those final words — "Depart from me ye cursed into 
 everlasting fire/" 
 
 The most terrific images of our Savior were taken 
 from a loathsome and revolting place In a valley be- 
 low the temple was thrown the refuse after sacrifice. 
 Here together rioted fire and worm and corruption. 
 This y££wa — Geenna — gives name to Hell, which our 
 Lord calls "eternal fire". Yet Jesus Himself supplies 
 warrant to consider his language as figurative. The 
 body of Dives was in the tomb. His soul thirsts and 
 burns and talks. In spirit this is impossible. But if 
 here our Lord spoke in figure He may employ figure 
 elsewhere. We infer that with Christ fire is the con- 
 suming remorse of the soul for its guilt! Worm the 
 gnawing regret of the soul for its loss ; darkness the 
 midnight of the soul away from its Light; wailing and 
 weeping and gnashing the voices of the soul in its 
 despair. How far the physical state corresponds to the 
 moral condition is not revealed. 
 
 Daily our Savior spoke of the Eternal Life. His 
 Gospels express Eternal by the Greek attivto? — aionios 
 — from ai always and wv being — thus in its derivation 
 signifying everlasting. And the same word He applies 
 tc the death of the soul after its departure from the 
 body. We may well infer that if the life of the soul is 
 forever, the death of the soul is forever. Yet aiwvtos 
 
 230 
 
does not always indicate a limitless duration. Whether 
 transgression terminates in nonexistence, or everlasting 
 penalty we know the final award will be in a Divine 
 Mercy and Justice. 
 
 HEAVEN 
 
 A garden is a place of repose. It refreshes amid the 
 beauty and fragrance of flowers, which are fragile em- 
 blems of our changeful mortality. Paradise, meaning- 
 garden, aptly expresses the temporary home of departed 
 saints, reserved in bliss for lesurrection. Their eternal 
 abode is a City. Its apocalyptic images are not fading 
 flowers, but imperishable gems. A place of busy en- 
 ergy is a type of Heaven. For enterprise and enjoy- 
 ment the wisdom and wealth of a nation center in its 
 metropolis. A city is an emblem of what is best in 
 human life. Hence it is selected to represent our bliss- 
 ful immortality. Ceaseless worship and tireless work 
 will eternally occupy its happy citizens. They may have 
 the freedom of the universe, outspeeding light, as they 
 fly or flash to distant worlds. 
 
 SEAT 
 
 A King is throned in his capital. May we infer that 
 the magnificent city of apocalyptic vision images the 
 metropolis of Creation? Although this is not revealed, 
 we may offer a suggestion. All systems seem to revolve 
 about a sun in the constellation Hercules. Standing on 
 that globe of fire an angel might behold billions of 
 wheeling worlds. Suns, planets, satellites turning and 
 beaming, and burning! An illimitable panorama of 
 circling splendors ! Place fitting for the metropolis of 
 a universe governed by our Redeemer, its Incarnate 
 Creator ! 
 
 231 
 
FOUNDATIONS 
 
 Immensity is one whirl of rushing globes. Each atom 
 an everlasting unrest! Yet the soul craves stability. 
 Heaven must be eternal permanence. Hence flowers 
 are not types of its felicity. - Gems, made indestruc- 
 tible by fire, compose the foundations of our cel- 
 estial city. Costly in price they indicate unimagined 
 riches. Sparkling in splendor they are signs of mag- 
 nificence. Incapable of decay they teach immortality. 
 Impervious to time and flame they are inscribed with 
 the names of the Apostles of the Lamb, whose testi- 
 mony for their Lord will endure Forever. 
 
 walls 
 On burned clay rested the towering ramparts of an- 
 cient Babylon. Brick ssupported that pile, aspiring to 
 the stars, whose altar-flame shone over the vast city.' 
 Time has reduced* all into unsightly mounds, abodes of 
 loathsome birds and voracious beasts, and murdering 
 Arabs. Each metropolis of that splendid ancient world 
 is a ruin. In contrast our city of glory! Crystallized 
 in volcanic fires to defy decay, jasper sparkles in the 
 walls of the metropolis of Heaven. They signify the 
 protection of Omnipotence. Flaming in glory over 
 creation they testify that Salvation is priceless and 
 everlasting. 
 
 GATES 
 
 How carefully constructed and guarded the en- 
 trances to each ancient walled city ! These admitted 
 what ever fed life and luxury. But through these also 
 might rush enemies for pillage, massacre and confla- 
 gration. Before the celestial gates sit twelve angelic 
 guardians. Signs of the vigilance which gives security. 
 Priceless pearls swing on heavenly hinges. On each 
 
 232 
 
gate the name of a tribe of Israel. Through Jezvs we 
 enter the metropolis of the Everlasting Life. The 
 names of the twelve tribes of Israel on the gates, as the 
 names of the twelve apostles of the Lamb on the foun- 
 dations ! 
 
 STREETS 
 
 As through our veins and arteries pulses the blood 
 that feeds our bodies, so through its streets and avenues 
 flow those streams of traffic which support a vast city. 
 Along these rolls the civic or military pageant with 
 banner and music and festal joy. And sacred the dust 
 touched by the wheels that bear away our dead ! Our 
 streets become dear by personal, pious and patriotic 
 association. Too often they have been unsightly with 
 rough blocks and blameful neglect. Pure and perman- 
 ent and resplendent the streets of apocalyptic vision! 
 They are paved with gold which is indestructible as 
 gem. In crystal radiance it gives back the glory of the 
 Lamb. Gold too is a reminder of the magnificence of 
 our everlasting metropolis. 
 
 INHABITANTS 
 
 Only good citizens make enduring empire. Greed, 
 luxury and violence defeat the best laws, and over- 
 throw the wisest constitutions. Nations and races tend 
 to degeneracy. All the great cities of antiquity went 
 down into moral ruin. History records the causes of 
 their decay, and the eye sees its mournful proofs. The 
 Orient witnesses the inevitable downward progress of 
 godless humanity to final destruction. Scattered librar- 
 ies ! Broken columns ! Crumbling pyramids ! Royal 
 tombs robbed ! Royal homes bartered ! Royal mum- 
 mies exposed ! Instead of grandeur and glory shame 
 and desolation ! Degenerate populations caused each 
 
 233 
 
overthrow. In contrast with the terrestrial city is our 
 celestial metropolis! Having God for its architect it 
 will be without mortal defect. From earth's billions 
 its citizens are the elect who through faith, obedience, 
 and discipline have attained everlasting holiness. 
 Apostasies are forever impossible. Instead of historic 
 degeneracy endless advance in moral beauty! Bliss 
 always complete and always increasing! Each inhabi- 
 tant radiant in the immortal glow and glory of his 
 bodily, mental and spiritual ideal as visible in his Divine 
 Redeemer, the model and monarch of his universe! 
 
 NAME 
 
 Saddest of ruins is Jerusalem ! A Roman torch 
 fired its temple. Zion was soon crowned with a shrine 
 of Venus. Then succeeded the mosque of the Otto- 
 man. Beneath it Jews wail their despair, and over it 
 Christians behold the crescent where once shone the 
 cross. Calvary itself owned by the infidel ' Holy 
 places sanctified by memories of prophets and priests 
 and kings, and by the works and words and blood of 
 the Messiah, possessed by triumphing enemies ! Yet 
 Jerusalem is even dearer by its degeneration. Asso- 
 ciations become mellowed and beautified and hallowed 
 by suffering. Our love for Zion is everlasting. Thus 
 sacred, the name of the Jerusalem of earth is exalted 
 to Heaven, and given to the eternal metropolis of cre- 
 ation. 
 
 WORSHIP 
 
 Solomon had the regal power. He inherited wealth 
 and the refined culture which enabled him to build for 
 Jehovah his house of beauty and glory. David had 
 left his son more than money and material and model 
 for his splendid edifice. Born of genius, guided by 
 
 234 
 
inspiration, breathing celestial fire, fitted for the wor- 
 ship of humanity the immortal songs of the shepherd- 
 king made the temple of Israel a picture of Heaven. 
 Now, majestic and magnificent, towering over Rome, 
 teeming with historic memories, St. Peter's, beneath its 
 sublime dome, realizes all that art can accomplish, by 
 voice and instrument, in public worship. More im- 
 pressive still Hollanders exiled without the walls ; 
 Huguenots in secluded valleys ; Scots on their desolate 
 mountains, roofed by Heaven, from suffering yet exult- 
 ing hearts, volumning to their Creator the praise of 
 their Redeemer ! How poor all mortal worship com- 
 pared with that imaged in the apocalypse ! Creation 
 adores. Elders of earth, life-creatures of paradise, 
 angels of heaven, with harp and vial and censer, pour 
 forth their new eternal song to the Lamb. The scene 
 is prophetic of the day when the father and mother of 
 our race, with patriarchs and prophets ; with Mary and 
 Joseph ; with apostles and martyrs ; with saints of all 
 ages and dispensations will unite with angels and 
 cherubim and seraphim in one universal and everlast- 
 ing acclaim of Salvation. 
 
 FINIS 
 
 235 
 
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