"_Yet much remains To conquer still; Peace hath her victories No less renowned than War: new foes arise, Threatening to bind our souls with secular chains.

Help us to save free conscience from the paw Of hireling wolves, whose gospel is their maw_."

In the third moon of the year 1276, Bayan, the conquering lieutenant of Genghis Khan, captured Hangchow, received the jade rings of the Sungs, and was taken out to the bank of the river Tsientang to see the spirit of Tsze-su pa.s.s by in the great bore of Hangchow--that tidal wave which annually rolls in, and, dashing itself against the sea-wall of Hangchow, rushes far up the river, bringing, for eighteen miles inland, a tide of fresh, deep-sea splendor, and thrilling all who see or hear.

In the life of nations there are times and tides. Against the tide-wall of history, beaten by many a storm, and battered by many a thundering wave, there is about to sweep the incoming wave of a new life for the race: there is about to pa.s.s a greater than the spirit of Tsze-su,--even the Spirit of G.o.d!

"_We are living,-we are dwelling, In a grand and awful time, Age on age to ages telling, To be living is sublime_!"

We are moving out into a period of great statesmen, and of great political standards and ideals. The days before us are days which will make the Elizabethan era pale in history. Upon the head of our nation are set responsibilities such as have never before rested on any one man.

The day of the true statesman is here; the day of the demagogue is done!

The rule of the orator is over the ideals and hopes of men. The demagogue prost.i.tutes this power. His rule is over the pa.s.sions, prejudices, and resentments of men. He cries aloud in the market-place, and rogues and ward-heelers, and evil-minded politicians, group themselves around him. He waves his sceptre over the vulgar and the rascals of the town.

The vital problem of munic.i.p.al reform is not the shattering of the ring, the overturning of the boss, the gagging of a few loud tongues. It is the problem of the training of better bosses; the education of men and women in social control; their enlightenment, from childhood up, in civic duties, in national affairs, and the conduct of civil power.

Thereupon oratory turns to its higher ends. Through statesman, preacher, and political teacher, it cries aloud of righteousness. I look for the time when the typical politician shall be an honorable man; when to be "in the ring" of munic.i.p.al or national control shall mean to be an integral and orderly part of the administration of G.o.d's great world; when city life shall be purified; and when international law shall be the interpretation of the will of the Almighty for the rule of nations.

We have honest doctors, lawyers, tradesmen; shall we not have an honest politician and an upright ward-boss?

Public service is a G.o.d-like service! Our Presidents shall more and more be chosen, not alone for ideas, experience, or for party affiliations: the President shall be chosen because he is a moral hero! Something has stirred in the heart of the American people, which shall not soon be stilled: a spiritual outlook upon political preferment. In the White House we long to have the great spiritual exemplars of our race. Not alone in church shall we offer up a "Prayer before Election." The time is coming when each true ballot-slip shall be a prayer.

Within the next fifty years shall be determined some of the greatest questions of history. Among them shall be questions of industrial adjustment and development, and of social progress. We must have in our Cabinet not only the representatives of War and State, of Finance, Trade, Labor, and Agriculture; but also of Education and of Social Health. This is not a dream. You and I may live to see the results of this religious awakening: it is elemental and epochal.

Back of all individual dominion there is rising a yet higher dominion--the dominion of the English-speaking race. We, having been called by the providence of G.o.d to stand at the head of the march of progress, may well ask ourselves concerning our imperial powers. The line of progress for a nation is to allow no spiritual ideal to stagnate or to retrograde. The spiritual aspiration of a nation always dominates what is called the Social Mind. We grow toward what we worship. It is ours to plant the dominion of civilization in foreign lands, and to supplant a waning culture by a richer, truer, and n.o.bler way of life.

The first thought of each of us, entering these new lands, whether merchant, soldier, educator, or missionary, should be to hold Christ aloft, that all tribes may come to His light, and kings to the brightness of His rising.

G.o.d leads us on. Said Lincoln: "I have been driven many times to my knees by the overwhelming conviction that I had nowhere else to go. My own wisdom, and that of all about me, seemed insufficient for that day."

Like a vast Hand stretched against the sky of Time is the Hand of G.o.d--a Hand writing, in these wondrous days, a destiny for generations yet to be! Rising with us are all G.o.d-fearing nations--the Teutonic, Slav, and Latin peoples. Sitting yet in darkness, and ma.s.sed against us, crouch sullenly the immemorial hordes of Asia, the wild blacks of the African swamps and jungles, and the dwellers of Polynesian seas. Occident and Orient, the world's battalions are forming for new encounters and new dismays. Never since the strong-limbed Goths changed the face of Europe has there been a period of such tense antic.i.p.ation, nor so great a possibility of volcanic change. We are entering an historic period of reconstruction, when new maps of the world will be drawn. The sceptre is pa.s.sing into new hands: to-day the throne of civilization is being arched above the seaway which joins London and New York. To-morrow, it may be builded above Pacific tides, where our own sh.o.r.es look westward to the ports of Asiatic Russia. For, rising on the world-horizon, are these two World-empires, Russia and the United States. The dictators of these two countries will soon become the dictators of the human race.

They are brave and virile nations, with untold reserves of power! As these two giants gird themselves for World-dominion, who but G.o.d shall gird the armor on, direct the onward course of change?

Much of the ancient wealth and beauty shall be done away. In a few generations the shrines of thirty centuries will be no more. Fane and temple and paG.o.da will disappear; carvings, images, and Sikh-guarded courts. Long lines of yellow-robed priests will chant their last processional hymn to Buddha, and the smoking incense to waning G.o.ds shall be quenched forever. Where Tao rites were celebrated, silence shall fall; where fakir and dervish tortured and immolated their lives, happy children shall play. Instead of the lotos of the Ganges and the Nile, there shall bloom the Rose of Sharon and the Lily of the Vale.

But as the empires of Buddha and Muhammad fall, a new Empire shall prevail!

"_Kings shall bow down before Him, And gold and incense bring; All nations shall adore Him, His praise all people sing.

To Him shall prayer unceasing And dally vows ascend; His kingdom still increasing, A kingdom without end_."

IV. THE WORLD-MARCH: OF PRELATES AND EVANGELISTS

[LYONS]

_O Majesty throned, O Lord of all Light, Shine down on our spirits and scatter the night; As Adam received his life-impulse from Thee, Endued with all fulness, we quickened would be_

_Let all that we know--love, learning, and power-- Melt down in Thy Presence, and flame in this hour; Anoint us and bless us and lift our desire And grant us to speak as with tongues touched with fire_!

_Life flows as a dream--its pleasures are dear: The world is about us--temptation is near; Oh, guide us, and shew us the pathway to G.o.d The feet of the prophets aforetime have trod_!

_The bells cease their chime,--the hosts enter in: May many be purged of their sloth and their sin!

Cheer Thou the despondent, the weary, the sad, Rouse all to rejoicing, that all may be glad_.

_And when life is o'er, and each must depart In quaking and silence,--abide with each heart; The songs of Thy saints then caught up to the skies, As waves of great waters shall thunderous rise_!

ANNA ROBERTSON BROWN LINDSAY

In Malory's _Morte d'Arthur_ there is the legend of the Sword of a.s.say.

In the church against the high altar was a great stone, four-square, like unto a marble stone. In the midst of it was an anvil of steel, a foot high, and therein stood a naked sword by the point. About the sword there were letters written, saying, "Whoso pulleth out this sword of this stone and anvil, is righteous king born of all England." Many a.s.sayed to pull the sword forth, but all failed, until the young Arthur came, and, taking the sword by the handle, lightly and fiercely pulled it out of the stone! By this token he was lord of the land.

Each man's life is proved by some Sword of a.s.say. The test of a man's call to the ministry is his power to seize the Sword of the Spirit: wield the spiritual forces of the world, insight, conviction, persuasion, truth. To do this successfully at least five things appear to be necessary: a sterling education, marked ability in writing and in public speaking, a n.o.ble manner, a voice capable of majestic modulations, and a deep and tender heart. These phrases sound very simple, but perhaps they mean more than at first appears. Have we not all met some one, in our lifetime, whose acquaintance with us seemed to have no preliminaries?--some one who never bothered to say anything at all to us, until one day he said something that leaped and tingled through our very being? This is the power that a minister ought to have with every soul with whom he comes in contact: his word should quickly touch a vital spot. No one to-day cares much for mere oratory, literary discussion, polemics, or cursory exegesis; "marked ability in writing and in public speaking" means that grip on reality which makes people quiver, repent, believe, adore!

Sincerity is the basis of such power. At heart we worship the man who will not lie; who will not use conventions or formulas in which he does not believe; who does not give us a second-hand view of either life or G.o.d; who does not play with our conscience because it is not politic to be too direct; who does not juggle with our doubts, nor ignore our hopes and powers; who also frankly acknowledges that he, too, is a man.

A call to the ministry also involves an over-mastering spiritual desire.

Tell me what a man wants, and I will tell what he is, and what he can best do. If a man desires above all things to conduit a great business, he is by nature qualified for trade; if he desires knowledge, he is designed for a scholar; if he is always observing form, rhyme, aesthetic beauty, and striving to produce verse, he is a born poet. But if the one thing that rules his dreams is the longing for spiritual power--the thought of impressing G.o.d upon his generation, and leading men to a clearer view of life and duty--he is a born minister of the Spirit, and to the spirit of the sons of men. Along with this goes the great burden: "Woe is me, if I preach not the Gospel!"

Wherever, to-day, there is a young man in whose heart is stirring a great devotional dream for the race, who longs to project his life into the most enduring and far-reaching influence, who craves the exercise of great gifts and powers, there is a man whose heart G.o.d is calling to possibilities such as no one can measure, and to triumphs such as no one can forecast! The highest triumphs of these coming years are to be spiritual. The leader is to be the one who can carry the deepest spiritual inspiration to the hearts of his fellow-men. Do not let the hour go by! This day of vision is the prophetic day!

But if the call be answered, if certain high-spirited and n.o.ble-minded men ask thus to stand as spiritual ministrants to the souls of men, how shall they be trained for the high office?

The old way will not do. Sweeping changes, in these last days, have come over the commercial, academic, and social world. We do not go back to the hand-loom, the hand-sickle, the hand-press. What is true of these aspects of life is true of the spiritual training. It must be larger, freer, grander, than before. Time was when a theologian, it was thought, must be separated from the world--an ascetic working in the dim half-light of the old library, or scriptorium, or hall. To-day, he must gain much of his training from the great life of the world--learn how to meet men and occasions, and be prepared to deal with modern forces and energies with courage, knowledge, and decision.

We read of the earnest Thomas Goodwin: his favorite authors were such as Augustine, Calvin, Musculus, Zanchius, Paraeus, Walaeus, Gomarus, and Amesius. What Doctor of Theology takes the last six of these to bed with him to-day?

Our theological courses are too dry. Look carefully over the catalogues of thirty or forty of our own seminaries, and notice the curious, almost monastic, impression which they make. Then realize that the men who pursue these abstruse and mediaeval subjects are the men who go out into churches where the chief topics of thought and conversation are crops, stocks, politics, clothes, servants, babies! There is a grim humor in the thing, which seems to have escaped those who have drawn up the curriculum.

Life is not monastic. It is very lively. We scarcely get, in all our post-collegiate life, a chance to sit and muse. We go through sensations, experiences, and incongruities, which stir a sense of fun. A man reads (I notice) in his seminary, St. Leo, _Ad Flaeirmum_, and makes his first pastoral call on a woman who proudly brings out her first baby for him to see. _Ad Flaeirmum_ indeed! What does St. Leo tell the youth to say?

What should be breathed into a man in the seminary, is not the mere facts of ecclesiastical history, but the warm pulsating currents of human life; the profound significance of the founding and the progress of the Church; a deep psychological understanding of human desires, motives, joys, ambitions, griefs; the relentlessness of sin; the help and glory of Redemption; the quickening of the Christ; the vigor and the tenderness of faith. Coincident with these must be a growth in depth and dignity of life. No one likes to take spiritual instruction from men who are themselves crude, foolish, sentimental, or conceited. Many social snags on which young ministers are sure to run, are simply the rudiments of social conduct, as practised by the world. n.o.ble manners are one's personal actions as influenced and guided by the great behavior of the race. Under the impulse of ideals, much that is untoward or superficial in one's bearing will disappear. It is impossible to think as n.o.ble men and women have thought--to dream, love, and work as they have dreamed, loved, and wrought--and not have pa.s.s into one's mien the high excellence of such lives.

The first education is spiritual. Until mind and heart are swept by the spirit of G.o.d, chastened, purified, enn.o.bled, and inspired, vain is all the learning of the schools! To this end, there should be a more deeply spiritual atmosphere in our seminaries, less of the mere academic impulse. In every age, there are men just to come in contact with whom is a benediction and a help for years. Such a man was Mark Hopkins, Noah Porter, James McCosh. Such the leading men in every seminary should be.

The plan of education must be of principles, not of facts. The university research-men gather facts, and scientific men everywhere collect, a.n.a.lyze, and cla.s.sify them. But each small department of human learning--each minute branch in that department--needs a lifetime for the mastery of that one theme. Hence the work of the college is quite apart from that of the school of theology. It is the place of the school of theology, not to ignore the New Learning, but to group, upon the basis of a thorough college training, certain great interests and pursuits of mankind, in such a way as to afford, by means of them, a leverage for spiritual work.

After all is said and done, it is not the grammar-detail of Latin, Greek, Hebrew, and Aramaic dialects that makes a minister's power. It is the strange language-culture of the race which should enter in; the inner vitality of words, the beauty of poetic cadences, the strong flow of rhythm, n.o.ble themes, great thoughts, impressive imagery and appeal.

We should know the Bible as literature, not as one knows a story-book, or a dialect-exercise, but as one knows the melodies and memories of childhood.

The vital thing is not a knowledge of the historical schisms and decrees of Christendom--not the external Evidences of Religion, Ecclesiastical History, Ecclesiastical Polity, monuments, texts, memorabilia--the vital thing is the power to think about G.o.d, and the problems of mankind. It is a heart-knowledge of the difficulties and questionings of a race that yearns for virtue.

Man thirsts for G.o.d. No one is wholly indifferent to the Spirit. I fear that some ministers do not know--and never will know--the heart-hunger of the world. When they rise to speak, there is always some one present whose breath is hushed with longing to hear spoken some real word of truth, or strength, or comfort. If he receive but chaff!--

Theology is not a dry thing, and ought not be made so. It is quick with the life of the race. Each dogma is a mile-stone of human progress. It is the sifted and garnered wisdom of the centuries, concerning G.o.d, and His ways with men. Each student should feel, not that a system is being driven into him, as piles are driven into the stream, but that he is being put in philosophic contact with the thought of the race on the great topic of Religion, with liberty himself to experiment, think, and add to the store.

Homiletics is not a series of nursery-rules for man--formal, didactic droppings of a pedant's tongue. Homiletics is the appeal of man to man, for the welfare of his soul, and the true progress of mankind. Exegesis is not a matter of Hebrew or Greek alone. It includes the spiritual interpretation of the great problems of the race. Homer, Tennyson, Browning, and Dante are exegetes, no less than Lightfoot, Lange, and Schaff.

Pastoral Divinity is not the etiquette of a polite way of making calls: it is an entering into the social spirit of the time; the learning of friendliness, unreserve, sympathy, persuasion, and a way of approach. It is the mastery of spiritual _savoir-faire_.

Outside of this group of technical subjects there are yet others of vital importance from a scientific understanding of the world, and of one's work. They are Psychology, Ethics, Sociology, and Politics.