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matter of the volumes, tell us whatever is most important in his relations with the churches and colleges where he served, the controversies in which he was engaged, the measures he promoted, the hostilities he encountered, his domestic life and friendships, and his widespread influence and honors. The portrait thus given of the man is admirable, and the charm that invests his lovely life at the beginning continues to the very end of the compilation. Maurice was an industrious writer, and among his productions are "Eustace Conway," a novel written before his ordination, "Subscription no Bondage," "The Kingdom of Christ," "Prophets and Kings," "Theological Essays," "The Unity of the New Testament," "Letters to a Quaker," "Moral and Metaphysical Philosophy," and "Tracts for Priests and People."

As a theologian, Maurice grasped and elucidated the eternal verities on which alone a religion that is adequate to the entire human race is practicable. He started with God. The Bible to him was a Living Word. The Divine Kingdom was a present kingdom. Salvation was the actual knowledge of God in Christ. The whole humanity was redeemed, and beneath all externals was a divine unity of all who obeyed the light that enlightens the soul. In his arraignment of the doctrine taught by Mansel, for instance, in his Bampton lectures, his views have vivid exemplification. Mansel, who voiced the popular theology, taught that Revelation was to show how men could escape punishment and gain rewards in another world. Maurice insisted that Revelation was actually to reveal the Eternal Righteousness, "that the great evil was not punishment, but the sin, that the direst hell was where God left off punishing and left a man to his sin." Christ was the eternal Life; the Revealer of the infinite Charity, the eternal Truth and Righteousness. To know God in Christ was to have "eternal life."

The expulsion of Professor Maurice from King's College, London, by the College Council, was due, as is well known, to his teaching concerning eternal punishment, or what was regarded as dangerous doctrine in his essay on "Eternal Life and Death." On this question, as on others, he was greatly misrepresented and maligned by his adversaries. It was after this event that Tennyson addressed to him the familiar lines inviting him to visit him at the Isle of Wight:

"Should eighty thousand college councils
Thunder 'Anathema,' friend, at you;
"Should all our churchmen foam in spite
At you, so careful of the right,

Yet one lay hearth would give you welcome
(Take it and come) to the Isle of Wight."

Nine years before, Maurice had expressed the

gist of the doctrine which caused his dismissal from his professorship of Divinity, in a discussion concerning the VII. Article of Religion, in these words:

"It would be an outrage upon my conscience to express assent or consent to any Article which did put 'future state' in the Article for eternal life.' First, because nothing seems to me to be so important for the interpretation of Scripture and for the establishment of a sound theology as that the revelation of God and not the notion of rewards and punishments should be felt to be the end of the divine dispensation; and secondly, * * I cannot persuade myself that a future state was presented to the hopes and apprehensions of those who lived under the old covenant as it is to those who live under the new."

*

Writing to the Bishop of Argyll on this subject, he says:

*

*

"Christ has died and been buried to take away sin, not to exempt any from the punishment of sin. And what is sin? Separation from God, a breach between the creature and Him in whose image he is made, a division between the child and the father. * If to dwell in light is not the infinite blessing, if to dwell in darkness is not the infinite horror, I have read the Bible all wrong. Punishment, the Bible teaches, is always God's protest against sin, his instrument for

persuading men to turn from sin to righteousness. If

punishment is to endure forever, it is a witness that there are always persons on whom God's discipline is acting to raise them out of sin."

His argument from Scripture is irresistible. St. John in declaring Christ says: 'For the life was manifested and we have seen it and LIFE which was with the Father and was bear witness, and show unto you that ETERNAL manifested unto us.' inquires:

Quoting this, Maurice

"But suppose 'Eternal Life' means only a life or rather happiness prolonged through an indefinite series of future ages, is it not utterly strange and monstrous language to talk of that life as manifested, and manifested by the Man of Sorrows?"

Maurice was satisfied only with solid foundations and with everlasting verities. "His whole conception of preaching," says his biographer, "was the setting forth of Christ as the manifestation of the divine character; as the revelation, the unveiling or making known to man the actual righteousness and love of God." His view of the Bible is expressed thus:

"The Bible as a means of attaining to the knowledge of the living God is precious beyond all expression or conception; but when made a substitute for that knowledge, may become a greater deadener to the human spirit than all other books."

Concerning the church, he writes:

"But God must be first, not the church, if the church be anything but a collection of dry bones rattling against each other, and presenting to the world the spectacle of confusion and death such as it can see nowhere else."

About faith, he affirms :

"I have always taught that our faith is grounded upon what he (Christ) is and what he has done, and is in no sense the cause of our acceptance; and that this

faith is in a Redeemer, not in any tenet about particular redemption or general redemption. * * * I must preach this Gospel or none."

thy. He was quick to see and vindicate any important truth that was assailed or ignored, and this constantly exposed him, in some quar

"If we could believe that Christ meant that God's will should be done on earth as it is done in heaven, what different persons should we be."

He never fails to attach the most weighty responsibility to Christian teachers, and never spares himself from his part of that responsibility.

"I am sure that if the Gospel is not regarded as a message to all mankind of the redemption which God has effected through his Son; if the Bible is thought to be speaking of a world to come and not a kingdom of righteousness, and peace, and truth, with which we may be in conformity and unity now; if the Church is not felt to be the hallower of all professions and occupations, the bond of all classes, the admonisher of the rich, the friend of the poor, the asserter of the glory of that humanity which Christ bears, we are to blame, and God will call us to account as unfaithful stewards

of His treasures."

While Maurice gave the most unreserved subscription to the Formularies of the Church of England, and found in them the strongest ground of such liberty as gave scope to his comprehensive views and sympathies, he would allow no individuals to put the yoke of their interpretation upon him. "Subscription was no bondage" to him, but he never ventured to sit in judgment upon the spiritual state of others who could not accept the creeds. Respecting the application of the damnatory clauses of the Athanasian Creed, he writes:

"The name of the Trinity the Father, the Son, and the Holy Ghost, is, as the fathers and schoolmen said continually, the name of the Infinite Charity, the Perfect Love, the full vision of which is that beatific vision for which saints and angels long, even while they dwell in it. To lose this, to be separated from this, to be cut

off from the Name in which we live and move and have our being, is everlasting death. There is no other account to be given of that state into which we fall when we are divided from Him who is the Life, the eternal life of his creatures. But who incur this separa

*

*

*

tion? I know not. You and I, while we are repeating the Creed, may be incurring it. The Unitarian may be much nearer the Kingdom of Heaven than we are. He may in very deed less divide the substance, less confound the persons, than we do. * The Athanasian Creed, then, has prevented me from claiming even that modified right to condemn which you say you can admit. I dare not say of any person that he has cut himself off from the fellowship of that God whom St. Paul said that all people were feeling after, if haply they might find him.”

Maurice seemed to his furious critics as inconsistent; but no man was truer to principle, no man more scrupulously honest in his teachings. There was nothing of the sectarian or partisan about him. The very largeness of his nature, with his profound spiritual insight and godly mind, caused him to find points of contact and agreement with individuals and systems with whose general position he had no sympa

he was identified with errors with which it was associated, though he was utterly hostile to them. Explaining the necessity of a thorough appreciation of the way the adherents of erroneous religious systems apprehend their favorite notions, to know how to refute their errors, he says:

"I feel that I ought to be a High Churchman, Evangelical, Rationalist; that being all, I might escape the curse of each; that I only fail in realizing this idea because I fail in acting out the position which has been bestowed upon me."

The interest of Professor Maurice in the working classes, with whom he cultivated a close intimacy, was very sincere. Their education and religious instruction commanded his scrupulous attention and service. He was a prime mover in the establishment of a Working-men's College in London, and the impulse and example in this direction were productive in the erection of similar institutions in other English cities. These Maurice visited for purposes of encouragement and instruction, while he was tireless in the promotion of coöperation and other methods for the improvement of the poor. This sort of work, though exciting the misapprehension and abuse of his opponents, endeared him to a great multitude in whose behalf he labored. One of the pleasant testimonials that cheered him in trial, was an address, after his dismissal from the professorship of King's College, from the working-men of London, who represented nine different trades of the metropolis.

Maurice suffered much unjust accusation and obloquy from many quarters, and from none more persistently and maliciously than from the "Record." But he lived to see the tyranny of that conscienceless and venomous periodical destroyed. In 1860 the "Record" secured the signatures of twenty of the London clergy to an Address in opposition to him; none were names of importance. A counter Address in his favor received 332 clerical and 487 lay signatures, and these included some of the most learned, influential and illustrious names in the kingdom.

The writings of Maurice make an epoch in theological literature-perhaps one may say in ecclesiastical history. His eminent service as a theologian is that of a resolver of religious doubts, a reconciler of apparent contradictions, an interpreter of the vitalities of Revelation, a prophet of the Glad Tidings, a unifying force in the great Christian commonwealth. I have given but a glimpse of the man and his work. The following quotation, with which I close,

gives a more vivid expression of his earnest spirit and clear apprehension of the religious situation and requirements than any words of mine can delineate:

"The upper classes become, as may happen, sleekly devout for the sake of good order, avowedly believing that one must make the best of the world without God; the middle classes try what may be done by keeping themselves warm in dissent and agitation to kill the sense of hollowness; the poor, who must have realities of some kind, and understanding from their betters that all but houses and lands are abstractions, must make a grasp at them or destroy them. And the specific for all this is some evangelic discourse upon the Bible being the rule of faith; some High Church cry for tradition; some liberal theory of education. Surely we want to preach it in the ears of all men, it is not any of these things or all of these things together you want, or that those want who speak for them. All are pointing towards a living Being, to know whom is life, and all, so far as they are set up for any purpose but for leading us into that knowledge and so to fellowship with each other, are dead things which cannot profit. There are some things, which I sometimes feel, like Dr. Arnold, I must utter or burst. But then again the despondency and weariness which come over me, the numberless discomfitures and wrong doings, the dread of hurting the good which still remains, the fear of dishonoring what

is right, or proving at last an undoer - these are terrible

hindrances."

HORATIO N. POWERS.

MARCUS AURELIUS.*

As storms seem to come up often against the wind, so at times a great man rises up in features the opposite of the myriad faces of the time. Surroundings make the man, but now and then a soul comes along with a tendency to pick out half-hidden surroundings-influences not felt by the public. Peter the Great was thus made of contemporary material, but it was material not seen by many before him and around him. Marcus Aurelius must have been a surprise to the Roman people. The uncle of Marcus, who reared the youth of immortal name, revealed many traces of the thoughtfulness and rugged simplicity which afterward marked the nephew; but the ward so far surpassed the royal guardian that he seems to stand up alone, towering, solemn, mysterious, and pure, occupying the middle part of the second century. Some eminent clergyman has just said that could he be dictator of America, he would compel every family to possess and read the "Meditations of Marcus Aurelius"; but if one may thus make vain wishes, why not indulge in the dream of having Marcus Aurelius for a President of the United States for the next twenty-five years? His rule would be hard on public rascality, but the nation would spring forward as though filled with some divine

MARCUS AURELIUS ANTONINUS. By Paul Barron Watson. New York: Harper & Brothers.

inspiration. No one can read the life of this Pagan without wondering whether we have any mind or soul so great-whether such beings. are ever to revisit our advancing world.

All readers of the new life of Aurelius just written by Paul Barron Watson, will thank him that he has not simply reprinted the "Meditations," but has also discharged the more laborious task of giving us the visible part of the wonderful life of the man. We all had on our shelves "The Thoughts," but we needed a picture of Aurelius as a human being, as child, as man, as husband, as friend, as king. Mr. Watson has given us as good a picture as history would permit. His large volume seems to have caught the spirit of its subject, and reveals an Aurelian candor and simplicity. The theme needed no decoration except its own greatness. What perhaps makes this Roman such an amazing character is the fact that being what he was a plain stoic and a most intellectual and powerful thinker - he was also an emperor of mighty Rome. Socrates had some of the qualities of Aurelius, but they faded away in private life. Epictetus bore some of the traits seen in this son of the Cæsars, but Epictetus lived a private life to the end. In this attractive Roman there was offered us the strange spectacle of a plain but profound philosopher wearing the crown of old Rome; and the effect is about what we should experience had Emerson been king of America, and had he struggled to make a union by means of mingled guns and love and philosophy. Beyond doubt, the peculiar qualities of Marcus Aurelius are enhanced by their being at the head of an army. from a day of battle to a table in a tent, there to ponder and write about the whole universe; to attempt to rule by wisdom and kindness an empire that had fed upon glory and sin and gladiatorial shows; to say on all occasions, “I would rule Rome only so long as Rome shall love me," these are the contrasts which help weave the charm around this illustrious name. We are amazed to see such moral beauty upon a Pagan throne.

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