have resulted in a most signal failure. So will all such efforts in less able hands, a fortiori, always prove. Or, had he become so fully English as to lose sight altogether of the German, he might have given us, as puny results as the dwarfed things we meet elsewhere. He is certainly a more brilliant scholar, leaving altogether out of view his greater usefulness, by being Anglo-German, than if only one of these.

Then look again at the astonishing results of the German element in harmonious contact with the English mind. Take, for instance, what Dr. Nevin in the English tongue has given us from a German stand-point. He might have been great, after the order of Presbyterian greatness, even among their greatest minds, without the additions he obtained from Germanic culture. But when he made the vast lore of that broad field also his own, this element infused into his extraordinary powers of mind a giant strength, by the force of which he towers aloft, head and shoulders, above any living American mind. In after years, when they shall repeat "the few immortal names that were not bory to die," his shall be mentioned with the remark, that there were "giants in those days." Perhaps the time is not far distant, when it will be considered one of his most lasting glories, that he taught us to value aright the significance and importance of the German element in our ecclesiastical life. Largely what we are, we owe to him.

It is wonderful what a force is acquired in the AngloGerman combination. Retaining for the most part its original German depth, inwardness and thoroughness, it secures also the vigor, activity and executiveness of the English. It is not a small contribution Germany thus makes to American life. At the same time, it is worthy of remark, that there is a wonderful affinity in the American mind for German thought. It is ripe to receive products of this kind. Could this be infused into New England Puritanism, it would serve to complete its many excellencies. A mighty revolution it would bring about in

its character-not in the way of Germanizing it do we mean; but by giving it an element of positiveness in faith and philosophy, which would fill a felt want in their eviscerated systems of thought. Error and infidelity are making sad havoc of their orthodoxy. There is a loud call for something to check these inroads made upon their materialistic faith. In the German element of this country, we believe, there is the needed remedy.

You have in your very midst, one who was converted to the Christian faith, from the ranks of New England skepticism, by being providentially brought into contact with the theology of our Church, as represented by Dr. Nevin. And there are many such whose hungry souls cry for that better bread. They have gone from their eastern homes into the broad west; where, tired of the emptiness of an emasculated system of doctrine, they must become infidel, if not rescued by a positive teaching that offers real contents for faith. Already do we see evidences of this, in the hearty responses of earnest souls, that welcome the truth. If we are true to our mission, many in the wide west, the future of America and the world, will feel the blessed influence of positive faith brought to bear upon them. Our stand-point must in the end command the rank of high respectability.

Our literary institutions of Anglo-German spirit bring telling influence to bear on American life. The institut ions at Mercersburg and Lancaster are strong; powerfully aflecting the literary and theological life of the land, be cause they combine these elements of strength. Heidel burg may gain strength in the same way. Any attempt, however, to make it exclusively one sided, will cripple its usefulness in the great work. Besides ours, other institutions are also making more account of the German as a complement to the English, than formerly. Gettysburg has founded a German Professorship. Princeton and Andover also are drawing strength from German thought and mind.

Not only in our own land, but also in England and

If

Scotland, learned men are beginning to know and appreciate the advantage to be gained from this source. thought rules the world, certainly the solid phalanx of homely truth produced by the German mind will go largely towards modifying this power. It is already acknowledged, in the fear, that has arrayed other systems against it. While it overwhelms those empirical and shallow systems of materialism, it brings its own antidote for rationalistie heresies, and transcendental nonsense. That it is a power is beyond dispute. The problem now is, to turn it to the best advantage of our American nationality.

Blinded prejudice may ignorantly deny the just merits. of the element under consideration. Presuming upon itsself estimated superiority, it may proudly refuse the girdle of strength, which the German element brings to its aid. The contest with error may be vauntingly undertaken, unconscious of the weakness of empty pride and vanity. It is, on the other hand, just as foolishly unbecoming to make too much account seperately, of this one interest, in our domestic, literary, and religious life, or in the civil polity of the country. Without at all undervaluing other great interests held in common, we may, however, simply claim for this one important element such just consideration, as shall honestly note its virtues, acknowledge its strength and rightly direct its influence. This much at least our self-respect and self-preservation requires.

Wherever it prevails, it may easily be distinguished by its own peculiarities. Those who want to find it, will see it in the names of our people, in their peaceable lives, in the well tilled land, substantial barns, comfortable houses, good plain manners, simple honesty, industrious thrift, and domestic happiness that mark their homes. There health, wealth and prosperity abound: and with few artificial wants, they are for the most part, in their Christian homes, neat churches, and parochial schools, heartily content. Here is a fountain, whence streams of influence, in its happy homelife, rich literature, and higher institutions of learning, will flow in unobtrusive silence, refreshing and gladdening our land.

Like the streams that irrigate the valleys in the dry summer, along whose courses the green growths show a life-giving freshness, flowing silently-so let our lives be, in the great American nationality. You will find that it is a grand thing to be young men, living in the age and land in which we dwell. We trust you will be so trained in this institution, that you will imbibe the best results of the Anglo-German mind. Make then, its sound philosophy, its pure morality, and its true faith, be in the affairs of life, a sure pledge of glorious triumph.

G. B. R.

ART. IV.-FAITH AND KNOWLEDGE.

Ir is said to be a fact, well established by trial and experience, that no college or university has ever been known permanently to flourish without having been under the care and control of some branch of the Christian Church, or at least under the guardianship of Christian men.* We find, too that smaller literary institutions are generally established and conducted by Christian men. Our State Normal Schools also find it necessary to recognize Christianity, at least so far as to keep up public prayers and the reading of the Holy Scriptures. Even our Common Schools, though the State recognizes religion only in the most general way, feel themselves constrained under the pressure of the Christian spirit, in many things to honor Christianity. All this indicates most clearly the prevailing feeling that mind alene cannot be recognized in education;

* The celebrated University of Virginia, which in its first intention was to exist on a basis which entirely excluded Christianity, though enjoying the richest State beneficence and influence, has been compelled to change its character, in order to raise it from the effete state into which it had sunken.

but that the leaven that must work in all life, the salt of the earth which alone can purify and preserve, the light of the world from which all else is bright only by reflection, is deeply felt to underlie all mental vigor and development. It must be evident to every reflecting mind that the religious element must underlie the true development of our entire human life. If this is not a necessity, then Christianity can not be what its very nature implies-the first, deepest and ultimate need of man-that which even heathen endeavors, however unconsciously and blindly, show to be regarded by man in his earnest moods as his most absorbing concern-that which no denial or ignoring of its claims has ever succeeded in irradicating from human cousciousness.

Man is a unit-a single whole; but his unity of being is made up of three departments: physical, intellectual, and moral-body, soul, and spirit. By means of his body he is allied to earth, the physical world, through the senses; which is his lowest side. By means of his spirit he is allied to the supernatural, spiritual world, through his spiritual faculties, or senses; this is his highest side. Between these two lies and acts the soul, allied to both. This triune view of our nature corresponds with man's original creation from earth up, as to his body, from heaven down as to the image of God in which he was made, and the breath of life by which he became a living soul. It is the view which pervades the entire thinking of St. Paulwhich is found in the teachings of the Fathers*-and which characterizes all modern Christian philosophy.

Now, this being the true view of man, it is clear that the highest is the controlling side of man's nature, and that from it must come the power of elevation to the lower. The true development of our life, therefore, requires its

"There are three things whereof man consists, spirit, soul, and body; which again are called two, because often the soul is named together with the spirit; for a certain reasonable part of the same, which beasts are without, is called the spirit: that which is chief in us is the spirit; next, the life whereby we are joined unto the body, is called the soul; finally, the body itself, since it is visible, is that which in us is last."

Augustine's Short Treatises, pp. 33, 34.