sake, but for yours. Now is a crisis of this world. Now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men to me." The apostle explains the import of the conditional phrase. The words signify," And I, if I be crucified, will draw all men to me." The language immediately preceding virtually affirms that a life and death contest was taking place between our Lord and the prince of darkness. Though for the hour Jesus seemed to be conquered, it was but for an hour. His crucifixion was but the forerunner of his resurrection. He triumphed over "death, and him that had the power of death, that is the devil."

Even in the sad hour that oppressed him, however, he indulged in lofty exultation. The approach of those Greeks was prophetic of the reverent approach of a countless multitude. They were but the vanguard of an army that no man could number. Not the sons of Abraham alone, but the heathen were to defer to his authority. Isaiah's prophetic words are descriptive of Christ: "Thus saith Jehovah, It is too light a thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel. I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth." (Isaiah 49:6). Christ is to exert an attractive power. He once spoke of an attractive power which God wields. "No man can come to me except the Father draw him." And Christ is to wield a like But for what is our Master to draw all men to power. himself? Simply to repulse a part of them? Is the sole greeting which myriads are to receive from him to be, Depart from me, ye cursed? The thought is absurd. The fact which kindles half ecstatic emotion in his heart in that otherwise dark hour is that pagans have come to ask an audience of him. And he seizes the incident as prophetic. He lays stress on it as a pledge that all souls will finally turn to him; and if drawn to him they will be held in their allegiance till he can present them devout and stainless before God, so that "God can be all in all." Martyrdom is shorn of its bitterness when it conduces to the complete subjection of every soul. As prophetic of the

fact that Jesus will be God's medium for flooding every soul with His own spirit, our Saviour welcomes it.

This triumph of our Lord, clearly foreseen by him and ultimately by his apostles, is joyously spoken of in other passages of the New Testament. A short time before our Master's death, he asks certain Pharisees about their notions of the Messiah. "What think ye about the Christ? Whose Son is he?" They say to him, " David's." He says to them, "How then does David in spirit call him Lord? saying, Jehovah saith to my Lord, Sit at my right hand, till I make thy foes the footstool of thy feet?" We follow the Hebrew in using the word Jehovah to avoid ambiguity. Now Peter gives emphasis to this prediction in an address to some of his countrymen on the day of Pentecost: "For David did not ascend into the heavens, but he himself says, Jehovah saith to my Lord, Sit at my right hand till I make thy foes the footstool of thy feet." (Acts 2:34, 35.) The author of the Letter to the Hebrews also calls attention to this ancient prediction: "But to which of the angels hath God ever said, Sit at my right hand till I make thy foes a footstool of thy feet." (Heb. 1:13). Luke testifies that Stephen in the hour of his martyrdom, indeed saw the Saviour at the right hand of God, and the author of the epistle just quoted uses this language about the matter "But this man, after he had offered one sacrifice for ever, sat down on the right hand of God; henceforth expecting till his enemies be made the footstool of his feet." (Heb. 10: 12, 13.)

It were almost an insult to any one's intelligence, in view of these numerous quotations, to argue the point that Christ is at last to see all his foes submissive to him. God's power is pledged to secure this result. Are we asked, then, what we suppose will be the consequence? We answer, the reverent homage of every soul. The figure under review is drawn from an ancient oriental practice. The victor oft placed his foot upon the necks of vanquished foes. Can anybody suppose, however, that our Saviour will use his triumph simply to crush his enemies? Is his victory barbaric? Does he care anything about mere material supremacy? The triumph he glories in is

moral. His dealings with Saul are an illustration of the power wherein he delights. That zealot was once the chief of sinners, but he becomes prince of saints. The Saviour could have smitten him with hopeless blindness by the glare of that Syrian sun; but when the inquisitor asks, "Who art thou, Lord?" "What wilt thou have me do?" the Saviour's aim is accomplished. No vengeful desires make him heap curses on the persecutor; it is enough that that foe becomes a friend. Henceforth Saul's ambition is to forward the cause against which he had so bitterly warred.

triumph here, it is to be The text we have quoted

Signal, then, as was our Lord's equally marked in every other case. so many times gives not a hint that the submission in Nero's case is to be different from that of Paul. Of Mary, sitting at her Master's feet in teachable attitude, the Saviour said, "She has chosen that good part which shall not be taken from her." The prostrate apostle is a type of all other souls that shall finally become footstools of Christ's feet. He who wept over guilty Jerusalem in view of the temporal calamities that were to overtake her, is ever pitiful. He is "the same, yesterday, to-day, and forever." To crush eternally those whom Jehovah makes subject to him, he would loathe. Christian eschatology, therefore, contemplates the reverent submission of every spirit to the Saviour, the reconciliation of every soul to God. Massena Goodrich.

ARTICLE XV.

The Study of the Scriptures in our Colleges.

In this article I desire to address my words chiefly to the gentlemen of the faculties of our colleges and to their pupils. I wish, also, to reach the thoughtful clergy and laity of the Universalist denomination, but I keep in mind chiefly, as I write, the professors of our colleges. I wish to win their

hearty approbation. Instead of writing letters, therefore, or soliciting opportunities for personal conference, I decide to use the pages of the Quarterly as a vehicle of attempted persua

sion.

Especially do I address the gentlemen of Tufts College. Graduating from that institution in the class of 1859, long connected with it as one of its Board of Visitors, acquainted with and proud of many of its graduates, it is only natural that I should have special interest in its usefulness. The years of my active and studious life make me believe very strongly in the great desirability of having the study of the Scriptures introduced into the college curriculum. My argument is this: A college education is intended to develop the whole man— physical, mental, moral, religious. In these days the college gymnasium does much for the physical man. In my day, there was no such excellent institution to help develop our muscles. In these days, the course of studies includes much more than was given to the class of '59. It ought to develop the mental faculties of the students. I believe it does. Still, I have long wished to see a chair of history established to aid in intellectual progress. Much is done, and well done, in the departments of the professors of Latin and Greek and the modern languages, in giving knowledge of history. Much more remains to be done. The moral nature is reached and the religious sentiments developed, I doubt not, in the study of psychology, ethics, literature, political economy. Nevertheless, still more may be accomplished. It is in this realm of the unaccomplished that the study of the Scriptures can do its work. It can help the intellectual, moral and religious facul ties of the students. It can be made a part of the study of history.

Let us consider some evident facts. There has grown up in the last twenty-five years a body of literature concerning the Scriptures more valuable than any which the world has seen before. Some of the most intellectual men of the world are contributors to this mass of knowledge. Ewald, Kuenen, Wellhausen are among the leaders. Robertson Smith in Scotland,

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Jowett, Stanley, Matthew Arnold, Ladd, are among the followers. Ladd's "What is the Bible" and his "Doctrine of Sacred Scriptures" indicate the learning, the freedom, the courage, the great change of opinions among the foremost theological teachers of the day. We have now the Scriptures presented to us as literature. The study of their origin, their meaning, their truths, their influence, gives vigor to the intellectual faculties. While " While "Orthodoxy may hesitate, and Liberals " claim too much, there is a consensus of opinion so large that all that is already agreed upon may well occupy all the time which can be given to the study of the Scriptures in a college course. In this consensus, we can see that a rational doctrine of inspiration, the multiplicity of documents from which many books are drawn, the gradual growth of “sacred writings," the need of wide study of so-called secular history, all appeal to reason, stimulate research, quicken the intellectual faculties of attention, memory, imagination, judgment. I profoundly believe that a study of Genesis, Joshua, Job, the Psalms, the Prophets, will vastly develop the intellectual power of young men. At present, it is Homer, Cicero, Plato, Shakespeare, Goëthe, Racine and others who are studied critically. These are great. These make vigorous the intellectual powers. But to study the origin of legends, to see the greatness of leaders despite the exaggerations of pious writers, to feel the consciousness of God as shown in psalms or words of the prophets, to behold how" the power, not ourselves, which makes for righteousness" is revealed, to understand Paul, to see the mmeasurable greatness of Christ, gives still more power to the intellect of students. Though I write these words with the glow of enthusiasm, I can repeat them with the coolness of calmness. I can say deliberately, after thirty years of pastoral life in which I have studied much, that a thorough knowledge of the Scriptures would be, in itself, a liberal education.

In such an article as this, I cannot fully enter into details. But let me dwell upon three important intellectual powersmagination, style, judgment. I hold that imagination is the highest intellectual faculty which man possesses. It is the