single power or energy. They will show the traces of order, mind, and purpose which the world presents, and will cautiously draw from the processes of human life as that which is highest in the moral scale their inferences as to the nature of the Supreme Power. They will not merely be careful not to contravene the laws of Nature, but will consider essential a knowledge of them as manifestations of the Supreme Will, to which men must reverently submit themselves. They will not spend time in questions which admit of no solution, such as the eternity of matter or the origin of the world, or the possibilities of other spheres of life than those known to us by experience. They will trace the divine as working through Nature and man; or, if they endeavor to think of a transcendental God, they will take care not to represent him as a demiurge standing outside his work and putting in his hand here and there, a conception which has turned so many physicists into atheists. But they will feel able to speak of God as just and loving, since the Supreme Power ex hypothesi includes mankind, the leading portion of the world, with all its noblest ideals. They need not quarrel with those who think of the Supreme Power rather after the analogy of force or law than according to the strict idea of personality, provided that the moral nature of man be held fast and its supremacy acknowledged.
2. As regards the Scriptures. The theologian of our new epoch will start without any theory of inspiration. He will be ready to admit that God has revealed himself in part in other systems, ancient and modern. He will not pretend that the Scriptures are absolutely perfect in any part, but will take them for what they are really worth, and as constituting a history and a literature in which the development of religion is to be studied. But the fact that the Bible can not be used as the infallible mine of ready-made statements concerning history and morals, will throw him back from the letter to the spirit, from the external proof to the truth which is gained by thought and prayer; while the development of religion described in Scripture, which even now stands forth in clear outline, will be found to be unique in its variety and completeness, and at the same time a type of the development of religion generally. The beauty and harmony of the whole, and the moral elevation of special parts, will gain by this natural treatment, as well as by comparison with other sacred books; and the study will become more attractive, more inspiring, and more capable of giving; strength and consolation.
3. As to the nature of Christ. Putting aside the long controversies which began in the third century, the theologian will be content to exhibit him as he really was, and then to trace and estimate the power which his life and spirit have exerted over mankind. The fact that he takes human nature as the chief guide to the divine, and does not pretend to an absolute knowledge of God, will give a new and peculiar interest to the study of the life and influence of Christ. It
