Christianity and Modern Thought Part 4

And so every intellectual laborer, when his work is n.o.blest, forgets himself--the lawyer in his case, the preacher in his sermon, the physician in his patient. Is it not true then, and is it not noteworthy, that all the intellectual treasures that are gathered to form the n.o.blest humanity, all the intellectual forces that are bearing it onward, come of self-forgetting?

Equally true is it--more true if possible, in the moral field. The man who is revolving around himself, must move in a very small circle.

Vanity, self-conceit, thinking much of one's self, may be the foible of some able and learned men, but never of the greatest men: because the wider is the circle of a man's thought or knowledge, at the more points does he see and feel his limitations. Vanity is always professional, never philosophic. It belongs to a narrow, technical, never to the largest, moral culture. And all the moral _forces_ in the world, are strongest, divinest, when clearest of self. When the public man seeks his own advancement, more than the public weal, he is no more a statesman, but a mere politician; and when the reformer cares more for his own opinion than for the end to be gained, the people will not regard nor respect him. The world may be very selfish, but it will have honesty in those whom it permits to serve it.

The truth is that the whole culture of the world, is built on sacrifice; and all the n.o.bleness in the world lies in that. To show that, it is only necessary to point to those cla.s.ses of men and spheres of action, which exert the widest influence upon the improvement and welfare of mankind. They will all be found to bear that mark.

Look, first, at the professional teachers of the world--the authors, artists, professors, schoolmasters, clergymen. In returns of worldly goods, their services have been paid less, than any other equal ability and accomplishment in the world. Doubtless there have been exceptions; some English bishops and Roman prelates have been rich; and some authors and artists have gained a modest competence. More are doing it now, and yet more will. But the great body of intellectual laborers, has been poor. The instruction of the world, has been carried on by perpetual sacrifice. A grand army of teachers--authors, artists, schoolmasters, professors, heads of colleges--have been through ages, carrying on the war against ignorance; but no triumphal procession has been decreed to it; no spoils of conquered provinces have come to its coffers; no crown imperial has invested with pomp and power. In lonely watch-towers the fires of genius have burned, but to waste and consume the lamp of life, while they gave light to the world.

It is no answer to say that the victims of intellectual toil, broken down in health or fortune, have counted their work, a privilege and joy.

As well deny the martyr's sacrifice, because he has joyed in his integrity. And many of the world's intellectual benefactors, have been martyrs. Socrates died in prison, as a public malefactor; for the healing wisdom he offered his people, deadly poison was the reward.

Homer had a lot so obscure, at least, that n.o.body knew his birthplace; and indeed some modern critics are denying that there ever was any Homer. Plato travelled back and forth from his home in Athens to the court of the Syracusan tyrant, regarded indeed and feared, but persecuted and in peril of life; nay, and once sold for a slave. Cicero shared a worse fate. Dante, all his life knew, as he expressed it,--

"How salt was a stranger's bread, How hard the path still up and down to tread, A stranger's stairs."

Copernicus and Galileo found science no more profitable than Dante found poetry. Shakspeare had a home; but too poorly endowed to stand long in his name, after he left it; the income upon which he retired was barely two or three hundred pounds a year; and so little did his contemporaries know or think of him, that the critics hunt in vain for the details of his private life. "The mighty s.p.a.ce of his large honors," shrinks to an obscure myth of a life in theatres of London or on the banks of the Avon.

I might go on to speak, but it needs not, of the n.o.ble philanthropists and missionaries, often spoken of lightly in these days, because what is n.o.blest must endure the severest criticism; of inventors, seldom rewarded for their sagacity and the immense benefits they have conferred upon the world; of soldiers, our own especially, buried by thousands, in unknown graves--green, would we fain say, green forever be the mounds that cover them! Let processions of men and women and children, every year, bring flowers, bring garlands of honor, to their lowly tombs!

But there is another form of self-consecration which is yet more essential, and which is universal. And yet _because_ it is essential and universal, the very life-spring of the world's growth; because it is no signal benefit, but the common blessing of our existence; because it moulds our unconscious infancy, and mingles with our thoughtless childhood, and is an incorporate part of our being, it is apt to be overlooked and forgotten. The sap that flows up through the roots of the world--it is out of sight. The stately growths we _see_; the trees that drop balsam and healing upon the nations, we _see_; the schools, the universities, the hospitals, which beneficence has builded, we _see_; but the stream that, through all ages, is flowing from sire to son, is a hidden current.

It is one of the miracles of the world--this life that is forever losing, merging itself in a new life. We talk of martyrdoms; but there are ten thousands of martyrdoms, of which the world never hears.

Beautiful it is to die for our country; beautiful it is to surrender life for the cause of religious freedom; beautiful to _go forth_, to bear help and healing to the sick, the wounded, the outcast and forlorn; but there are those who _stay at home_, alone, unknown, uncelebrated, to do and to bear more than is ever done, in one brief act of heroism or hour of martyrdom. In ten thousand homes are those, whose life-long care and anxiety wear and waste them to the grave. They count it no praise; they consider it no sacrifice. I speak not, but for the simple truth, of that which to me, is too holy for eulogy. But meet it is, that a generation coming into life, which owes its training and culture and preservation to a generation that is pa.s.sing away, should be sensible of this truth--of this solemn mystery of Providence--of this law of sacrifice, of this outflow from self into domestic, into social life, which lies at the very roots of the world.

There is one further application of the principle of disinterestedness, which goes beyond cla.s.ses and instances such as I have mentioned, and embraces men simply as fellow-men. Much has been said among us of late years, and none too much, of the dangers of an extreme individualism. We began as a religious body, in a strong a.s.sertion of the rights of individual opinion; and we went on in that spirit for a considerable time; till it seemed, at length, as if we were liable to lose all coherence and to fall to pieces in utter disintegration. But a few years ago, moving in that zig-zag line which marks all human progress, we awoke to the dangers of the situation; and happily found that if we could not agree upon any technical definition of Christian faith, we _could_ combine for Christian work. The National Conference was formed; a new impulse was given; new funds were poured into our treasury; we are circulating books and tracts more widely than we have ever done before; we are helping feeble churches and founding new ones, besides doing something for missions abroad: in short, we are trying to do the work which, in common with other Christian communions, properly belongs to us.

But there is another movement, which I regard with equal interest, and which promises in fact, to go deeper than any thing else we can do. I allude to those Unions, in which, I think the city of Providence leads the way: and in which New Bedford, Worcester, and Brooklyn have followed the example. These a.s.sociations provide a public room or rooms, well lighted and warmed, for those who will, to resort to them; but especially for the young, who most need good culture, entertainment and encouragement; and in these rooms are found books, pictures, games, and music perhaps; and cla.s.ses for regular instruction may be formed, and lectures occasionally given, or discussions held; in fact, whatever will contribute to the general improvement and to the pleasant and profitable pa.s.sing of social evenings, may be introduced. This kind of inst.i.tution is especially adapted to our smaller cities; and may be extended to our country villages. Our people in the country, live too much apart and alone; and besides the direct advantages of these gatherings together, a mutual acquaintance and a kindly feeling would be promoted, which are of scarcely less importance.

Let me add that there is a new ideal of life, which, I think, is slowly arising among us; and which, when it is fully carried out, I believe, will make an impression upon society, never before seen in the world.

This is the idea of mutual helpfulness; of every man's living not to himself, but to G.o.d, in loving and helping his kind. Helpfulness, I say--that which Mr. Ruskin describes as the most glorious attribute of G.o.d himself; and which has so seized upon his imagination, that he ventures to subst.i.tute for "Holy, holy, holy is the Lord," Helpful, helpful, helpful, is the Lord G.o.d Almighty! This will not do; but it indicates a glorious tendency of modern thought. The old ideal of life has been, to get together the means of comfort and enjoyment; to get wealth, to get a fine house, to get luxuries for wa.s.sail and feasting, or to get books and pictures; and then to sit down and enjoy all this good estate, and transmit it to fortunate heirs, with little thought of others--with some charities perhaps, but without taking into heart or life, the common weal, happiness and improvement of all around.

What a millennium would it begin, if, instead of this, every man should be thinking, just so far as he can go beyond taking care of his own body and soul, what he can do for others--not in any merely eleemosynary way; not merely to instruct and improve men, with the pharisaic a.s.sumption of being better or better off than they; but by acting a brotherly part towards them, speaking neighborly words, doing neighborly deeds, smoothing the path, softening the lot, seeing all erring and sorrow, and joy and worth, as if they were their own; and wherever there is any difficulty or trial or need, to "lend a hand." Whenever such a spirit enters into and pervades society, it will make a world, compared with which, _our_ time will sink back among the dark ages.

In short, when is it, that a man does and is, the highest that he is capable of? The answer is, when forgetting himself, forgetting advantage, gain, praise, fame, he pours himself out, in intellectual or moral, and, any way, beneficent activity. When does culture or art in him attain to the highest? It is when going beyond all thoughts of culture and art, he flings himself, in perfect sympathy and free communion, into the great ma.s.s of human interests. It is so that the greatest things have been achieved in all the higher fields of human effort--in writing, in eloquence, in painting and sculpture and music; and it is so, especially, that the doers of great things, have become the n.o.blest men. "Art for art's sake," has been the motto for culture, with some. And to a certain extent, that is true. It is fine to work for the perfection of the work, and without any intrusion of self. But a man may work so, upon a theme of little or no significance to the world's improvement or welfare. He may work so, with small thoughts, small ideals, for which n.o.body cares, or has any reason to care. But so can he not work grandly, however finished be the result. Art is for the sake of something beyond itself. Only when it goes out into great ideals that mingle themselves with the widest culture and improvement of men, only when it strikes for the right, for liberty, for country, for the common weal, does it achieve its end.

We have had literature enough, and have it now, in which the writer seems hardly to go beyond himself--writing out of himself and into himself--occupied with making fine sentences, without any earnest intent; and which readers, used to feed upon the honest bread of plain English speech, hardly know what to make of. Very fine, these sparkling sentences may be, very beautiful, very apt to strike with admiration; but they divert attention with surprises, or cover up thought with coruscations. They are like gems that lie scattered upon the table; they are not wrought into any well-woven fabric; they do not move _on_ the subject to any conclusion.

Men may win great admiration and great fame, but not great love; though they gain, perhaps, as much as they give. Only by writing out of the bosom of a great humanity _to_ the great humanity, can one fill the measure of good art or good culture. Even Goethe, of whom Professor Seeley says, that "he found every thing interesting except the fact that Napoleon was trampling upon Germany"--a fatal exception: even Goethe, with all his art, his marvellous versatility and fine accomplishment, failed to reach the highest place, either in the best self-culture, or in men's best love. _Savant_, poet, novelist, of high mark, as he was, he has no such place as Newton, Wordsworth, and Walter Scott, in men's love. Schiller and Richter, I believe, are more beloved in Germany, than Goethe.

In mere art, in perfection of style, no writers have equalled Homer and Shakspeare. But _they_ did not say, "Art for art's sake." They had no thought but to communicate their thought. If singular felicities appear in their style, little eddyings of exquisitely turned conceits, as especially in Shakspeare, they made a part of, and swept on the strong current of their ideas. They were not introduced for their own sake, or merely to please the writer.

It has been said that great authors are born of great occasions. Some remarkable era, some turn or tide in human thought, or in human affairs, have borne them on to their supreme greatness. Will not the time come, when men shall so look into the depths of the human heart, into the tragic or blissful experiences of all human life, that no great era shall be necessary to make great writers?

I believe it. I believe in a perpetual human progress--progress in every kind, material, mental, moral, religious, divine; and I greatly desire to say a few words in close, if you will indulge me upon this point. For I found this faith in progress, on the two principles which I have been considering in this lecture. Selfhood obliges a man to take care of himself. To go out of himself is the only way, in which he can take care of himself--can take care, that is to say, of his own improvement and happiness. In selfhood, necessary as it is, there is no virtue, and little joy. Outflow from it--love, generosity, disinterestedness--embraces the whole sphere of our culture and welfare.

Can there be any doubt upon either of these points--either the culture or welfare?

Upon the culture, I say; upon what makes for human improvement. There is evil enough in the world; but what nation or age ever approved of it?

What people ever praised selfishness, injustice, falsifying of speech or trust? No literature ever celebrated them. No religion ever enjoined them. No laws ever enacted them. Imagine a law that proposed to reward villains and to punish honest men. The world would spit upon it. Imagine a book or essay or poem or oration, that plainly set about to tell what a beautiful and n.o.ble thing it is, to lie, to defraud, to wrong, corrupt, and ruin our fellows. No man ever had the face to do such a thing. No; books may have taught such things, but they never taught them as n.o.ble things. The man never lived, that would stand up and say, "It is a glorious thing to betray trust, or to ruin one's country, or to blaspheme G.o.d." Men do such things, but they don't reverence nor respect themselves for doing them.

This then being settled--and it is a stupendous fact--the right principle about culture, being thus set up, high and irrepealable in the human conscience and in the sentiments of all mankind--what says the common judgment of men about the happiness or misery of following the right? Does it say--"It is a blessed thing to be a bad man; it is good and wise to be a base or cruel man." Does it say--"Happy is the miser, the knave, the drunkard." No, it does not. There is temptation to do wrong; _that_ all know; there is a notion that it may promote some temporary interest or pleasure; there is a disposition in many, to prefer some sensual gratification to the purer satisfactions of the higher nature; but there is, at the same time, a deep-founded conviction, that misery in the long run must follow sin; that the everlasting law of G.o.d has so ordained it to _be_; and that only the pure, the n.o.ble, the heroic, the good and G.o.dlike affections can ever make such a nature as ours, content and happy.

Here then is another stupendous principle settled. And now, I say, this being is a lover of happiness. He is not wise; he is not clear-seeing; he is not good either--_i.e._, he is not fixedly and determinately good; he is weak too; he is easily misled; he is often rebellious to the higher laws of his nature; but--I hold to that--he is a lover of happiness; and happiness, he knows, can never be found, but in obedience to those higher laws. He is a lover of happiness, I say; he cannot be worse off, without wishing to be better off; if he is sick, he wants to be well; if his roof lets in the rain, he will have it repaired; if the meanest implement he uses, is broken, he will have it mended. Is it not natural--is it not inevitable, that this tendency should yet develop itself in the higher concerns of his being? Is it not in the natural order of things, that the higher should at length gain the ascendency over the lower, the stronger over the weaker, the n.o.bler over the meaner? How can it be thought--how can it _be_, in the realm of Infinite Beneficence and Wisdom, that meanness and vileness, sin and ruin should be strong and prevail, and gain victory upon victory, and spread curse beyond curse, and draw their dark trail over the bright eternity of ages!

No, in the order of things, this cannot be. Grant that there are evils, difficulties, obstacles in the way. But in the order of things, principles do not give way before temporary disturbances. Law does not yield to confusion. Gravitation binds the earth, notwithstanding all the turmoil upon its bosom. Light prevails over darkness, though cloud and storm and night interrupt its course. The _moral_ turmoil upon earth's bosom, war and outbreak and widespread disaster, the cloud and storm and darkness of human pa.s.sions and vices, the bitter struggles and sorrows of humanity, the dark shadows of earthly strife and pain and sin, are yet to give place to immutable law, to all-conquering might and right, to everlasting day.

I am as sure of it, as I am of the being of G.o.d--as I am of my own being. The principles of progress are laid in human nature. If man did not care for himself, I should have no hope of him. If he could not go out from himself, and find therein his improvement, virtue and happiness, I should have no hope of him. But these two principles yoked together, in the Heaven-ordained frame of our being, will draw on to victory.

THE RELATION OF JESUS

TO THE

PRESENT AGE.

By CHARLES CARROLL EVERETT.

The writer to the Hebrews affirms that Jesus Christ is "the same yesterday, to-day, and for ever." Paul exclaims to the Corinthians, "Though we have known Christ after the flesh, yet now henceforth know we him no more." Christ was the same; yet before the generation that he left upon the earth had pa.s.sed away his relation to the earth had changed. Thus does the work of Christ shape itself afresh to meet the needs of every generation. Compare together the Christ of the first century, the Christ of the thirteenth, the Christ of the sixteenth, and the Christ of the nineteenth centuries, and you would hardly think they all represent the same personality. Christ is always the same. His work is always substantially the same; but because the ages change, the method of this work changes. The same needs always exist in the heart of humanity, but in different ages these needs manifest themselves in different ways, and are to be met by different instrumentalities. And, further, it is not merely because the needs of humanity continually change their aspect that the work of Christ is ever changing. No age is a recipient alone. There is no action without reaction Each age contributes something to the work of Christ. It adds new forces, new methods, new machinery. Its spirit, and by this I mean its real, vital, energizing spirit, becomes united with the spirit of Christ, as it is present and active in the world.

In considering the relation of Christ to the present age, we have then to consider it under two aspects. We have to consider each as a giver, and each as a receiver. We may help to make this double relation clear by saying that Christ is present to this nineteenth century at once as a problem and as a power. No questions have stirred more deeply the heart of the age than those which have to do with the person and the office of Christ. The answers to these questions shape the aspect in which he stands to the age, and become therefore parts and elements of the power by which he acts upon the world. But this statement does not exhaust the twofold relation of which I speak. That which the age gives to Christ is not merely its thought about him. The secular thought and life of the age bring their contribution, they are themselves a contribution to him.

They furnish one part of that complete organism of which Christ furnishes the other. If the age, in any fundamental forms of its thought and life, seems to stand in opposition to Christ, this apparent opposition is only the ant.i.thesis of elements which belong together. If what we call the spirit of the age seems, in any respect, to stand in opposition to the spirit of Christ, this only shows the need that each has of the other. The spirit of this nineteenth century needs the spirit of Christ, and the spirit of Christ needs the spirit of this nineteenth century. It is not then merely that the thought of the age clears away something of the obscurity and the misconception that have gathered about the person and the work of Christ. If all he said and did were as truly comprehended now as they could have been at the first, no less real, no less important, would be the offering which this age would bring to him. Neither does the fact, that the work of Christ needs the work, and that his spirit needs the spirit, of the century in which we live, necessarily imply any imperfection in his original work, or any thing originally lacking in his spirit. The question as to what he had in reserve, as to the limit, or the lack of limit, of his insight and comprehension, is one that I do not need, and do not intend here to raise. There is a kind of work that cannot be done all at once. There is a fulness of spirit that cannot manifest itself all at once. It is sufficient to know that Christ recognized this fact as well as we can.

He affirmed it as clearly and as confidently as it is possible for us to do. "I have," he said to his disciples, "yet many things to say unto you, but ye cannot bear them now. Howbeit, when he, the Spirit of truth, is come, he shall lead you into all truth." All, so far as we can see, that it was possible for any spirit to do at one moment, Christ did. He infused into the world a spirit of love and faith and consecration, a principle of enthusiasm for humanity. He added to these the vitalizing power that came from his personality. This he did, and with this he was forced to be content. He told us the nature of his work, and foretold to us its history. It was to be as a little leaven which a woman hideth in a measure of meal till the whole is leavened. He hid in the world the leaven of his truth. That was all that he could do. It is for us to witness, and to contribute to, the completion of his work.

In considering the theme before us, I shall speak, first, of the external history of Christ, next of his teaching, and finally of his personality, in their relation to the present age.

In considering the relation of Christ to the present age, we are met, then, first by the most external form of this relation. The external history of Christ, the very framework of many of his highest and purest teachings, contains elements that are utterly opposed to the habits of thought which are most peculiar to the present century. I refer to whatever in the history of Christ implies the exercise of any miraculous power by him.

The idea of a miracle is opposed to the fundamental axioms of the popular thought of the present. The writers who best represent this thought do not hold it necessary to disprove the fact of miracles. They simply affirm, with Strauss, that the time is past when a miracle can be believed. On the other hand, the miraculous is inextricably intertwined with the history of Christ. We find miracles recognized, not merely in records the genuineness of which has, with or without reason, been suspected. In Epistles of Paul, the genuineness of which no critic of repute has ever dreamed of a.s.sailing, the miraculous element is recognized as distinctly as in the Gospels. We have at least the testimony of Paul--one of the grandest souls that ever lived, a man whom we know and honor as we know and honor few--that he believed himself to have wrought miracles, and that he believed the other apostles had done and were in the habit of doing the same. And we further have his testimony, with that of others indorsed by him, in regard to the most important of the miracles of Jesus; namely, the manifestation by Jesus of himself to his disciples after his death.

Here is a collision between the form of the external manifestation of Christ and the spirit of the age. The age itself has given such prominence to this that we cannot overlook it. The idea of miracle is so foreign to the spirit of the age that it has a fascination for it. It has less importance than any thing else in the history of Jesus, and yet nothing has more occupied the thoughts of the thinkers of the present generation.

For the reasons already stated, we must concede a certain degree of right to both sides of the great controversy. If we cannot eliminate the miraculous from the history of Jesus, neither can we, nor would we if we could, eliminate from the spirit of the age that element which finds it hard to accept a miracle. The very antagonism between the two, the right which each maintains being granted, shows the need that each has of the other. Each has a contribution for the other which could be received from no other source.

In the first place, the absolute incredulity with which the most thorough representatives of the thought of the time receive any story of the miraculous shows that now, for the first time, a miracle is seen to be in the truest sense of the word a miracle. To the child or the savage a miracle is hardly possible. Either every thing is a miracle or nothing is. It is only as the absoluteness of law is recognized that a miracle, which is in appearance a violation of this law, begins to produce its full impression. The present age has placed behind miracle a mighty background of law. From out this does miracle first stand forth in its true nature, as something demanding yet defying credence. Those who blame the spirit of the age for lack of faith in this direction should at least give it credit for this immense contribution to the idea of miracle, by which, for the first time, a miracle stands forth absolutely in its true nature.

Not only does the spirit of the age thus furnish to miracles the background that they need: it furnishes to them also a content. The thought of law does not stop with the background of laws of which I spoke. Laws may be finite: law is infinite. The miracle sets at defiance the great background of recognized laws; but itself can be only the manifestation of some higher, grander, more comprehensive law. Thus does a miracle more truly than ever before come as a real revelation. For the first time it has its full and logical meaning. It was before expected to prove something which from the nature of the case it could not prove.

No miracle, however stupendous, can prove the truth of a principle in morals. It can show, indeed, some superiority, in some respect, in him who works the miracle; but this superiority may not be of a nature to demand implicit confidence towards the person in all respects. It may be like the superiority of the European over the ignorant savage. The missionary may win the trust of the simple barbarian by sending a message written upon a chip; but the sailor, bringing the seeds of all the vices of civilization, can "make the chip speak" as well as the missionary. But when the miracle testifies of the comprehensive law which it manifests, then first does it have a meaning which cannot be wrested out of it. Nay, then first does it become really sublime.

Before, it was a single meteor flashing in short-lived brightness across the sky. Now, it is the first manifestation of a vast system of worlds of which we had not dreamed. Such is the contribution which the spirit of the age, through the very antagonism of which I spoke, makes to the miracles which const.i.tute so much of the external form in which Christ meets it.

On the other hand, miracle brings a no less important contribution to the spirit of the age. This spirit tends, not only to look upon law as absolute, but to look upon the system of laws which it has discovered as final. These laws tend continually to become narrow and hard. They tend to become merely a system of physical forces. There is danger that the spirit may become shut up within these physical laws as in a prison-house. The miracle demonstrates to the senses that these physical laws are not absolute, even in their own realm; that these physical forces are encompa.s.sed and interpenetrated by spiritual forces; that matter is at the last subordinate to spirit. It may not reveal the nature of these spiritual forces; but it does reveal their presence. All do not need this demonstration. The same truth may be reached in other ways. The laws of thought reveal it. The spiritual consciousness may be sufficient unto itself. Christ himself regarded his miracles as of comparatively small account. He wrought them because he was moved to use whatever power he had to bless mankind. If he healed the sick, it was because he loved to heal them. He sympathized with sorrow and suffering, and, so far as he could, would remove their cause. But the miracles carry, as we have seen, their own revelation with them; and they have their place, however lowly, in regard even to the spiritual consciousness. The albatross, we are told, with all its magnificent sweep of wing, cannot lift itself from the flat surface of the deck on which it may be lying. Just because its wings are so strong and large, it needs to be lifted a little, that they may have s.p.a.ce to move, that they may have freedom to smite the air. When this freedom has been given it, then it mounts upward, sustained by its own inherent strength. So is it, sometimes, with the spirit. It has strength of its own. It has a self-sustaining power. But it sometimes needs to be lifted a little way above the dead level of its daily life, above the plane of physical relations, before its wings find strength and freedom to beat the air.

Then, leaving its temporary support behind it, it mounts in glad flight heavenward. Such help many have found, and may yet find, in the miracles of Jesus. The miracle may lift the level surface of life as if into a wave, from the crest of which the spirit may start upon its flight.

From the external manifestation of the history of Christ, and the external relations in which through this he stands to the present age, we pa.s.s to the inner power of this life. Within these external manifestations we find his teachings. We have, then, next to consider the relation in which Christ stands to the present age as a teacher. We shall find here the same twofold relation which we have found before; and the external may thus stand as a type and ill.u.s.tration of the internal. We will first consider, under this aspect, the basis and form of the teaching of Christ, and next its substance.

The spirit of the age is truth-seeking. We speak often of the eagerness for wealth that marks the age. I think that when, from the distant future, men shall look back upon this period of the world's history, the search for wealth will not be seen to fill the place that to us it seems to occupy. The age will be seen to be animated by a n.o.bler quest than this. The search for truth will be seen to be the quest by which it is marked most really. We speak of the corruption of the age, of the trickeries of trade, of the unscrupulousness of speculation, of the pretence and display of fashion, of the venality of politics. All this is true. These things deserve the denunciation of the moralist and the preacher. But behind all this is the life which truly marks the age. It is the life of patient, earnest, honest search for truth. I believe that never and nowhere has there been manifested, to so great extent, such conscientious and self-forgetful love of truth for its own sake as may be found in the scientific investigations of the present day. Such accuracy of research, such microscopic delicacy of measurement, such patient and unprejudiced examination, I believe to be unequalled in the history of man. This proves that, in spite of the frauds and falseness of which I spoke, the age is really sound at heart. Theologians sometimes speak of the flippancy and conceit of the science of the day.

The terms would be more true applied in the opposite direction. Theology is more open to such charges than science. A love of truth that would fling away even the highest glory of the earth and the hope of heaven, if so be truth may stand pure and perfect, has something sublime about it. Well might the theologian take a lesson from the man of science in regard to this consecration to truth. For theology, with its presumption, its prejudice, its pretence, its glossing over of difficulties, its leaning upon authority which it feels at heart is not authority, its saying what it does not exactly believe, that it may not contradict those who perhaps do not believe exactly what they say, may well stand ashamed in the presence of the science of the day that has left all to follow truth. Theology should give to science not tolerance, not patronage, but reverence. While it utters fearlessly the truth that is given it to speak, it should in its turn seat itself as a learner at the feet of science, and seek not only to gather the facts which it has to teach, but to catch something of its spirit, the spirit that loves truth, and that will suffer nothing to take the place of this.