recognize its might, and overcome it with the power which comes from God. Seldom does the spirit of any age contain only lies and dross; and surely this zeitgeist does not. We may well believe that our new-born country, after it has overcome its sworn, hereditary enemy in such a bitter struggle, will come forth with a susceptibility for that holiest of all possessions, without which our united young Germany can not be blessedI mean, the spirit of faith. Therefore, let us not despise this new age; let us not hastily cast it aside. But let us separate the dross and the metalseparate them by the purifying spirit of fire which lies in the watchword, 'I have but one passion, and that is He and only He.' We do not always ask ourselves whether we can say, with Paul, 'The love of Christ constraineth us.' We have not enough of this constraining impulse, for we have not enough of the spirit of fire (Feuergeist).

Yet no one can conquer the world who has not already been conquered by Christ. Where, however, Christ is so the conquerer in a man that he is forced to cry out, I have but one passion, and that is He and only He,' then he is able to overcome the world. And to do this does not require the spirit of a Paul. A St. John has also affirmed: Greater is He that is in you than he that is in the world.' To this Feuergeist, as bearer of the breath of God, must be added the other, watchword also: 'Not simply preaching, not simply teaching; but a love which seeks and follows.'

To you who have long stood near me I say this at what is perhaps the close of my career. I have preached and taught during my life; and what I have done in this way is known to the world. But all this I value less than that I have been permitted, though in weakness and imperfection, to exercise that love which seeks and follows. This is a work of which the world knows little, but of which the Lord God knows much. And it is this love which seeks and follows that I now wish for you. The great and the learned may, perhaps, value your words far less on this account; but do not, therefore, neglect the poor, the lowly, and the weak. That is the watchword of Jesus Christ: Have ye not read: out of the mouth of babes and sucklings hast thou perfected praise.' Rest assured that this labor on a small scale, this seeking and following the lost, will not be in vain; and that you, too, will some time be able to say: Yes, among the happiest fruits of my labors must I count that even among the lowly, the neglected, the despised, among the frivolous and worldly, by faithful seeking, and following, some have been won that will finally praise him whom we praise.

Now, honored friends, I hasten to conclude. These are, probably, the last things which many of you will ever hear from my lips; and on the words of one about to leave us do we often dwell longest and most faithfully. Thus may you dwell upon these words. And when, in future years, your hair has grown gray, and you come to look back on a fifty years' labor of glowing passion for Christ, of a love that seeks and follows, then you will recall these, my last words, as I, even to the close of life, shall remember with gratitude that it has been permitted me on this day to utter them."

We have no room for the speeches of the many distinguished scholars, among whom were Drs. Hoffmann, Kögel, Kahnis, Schlottmann, Jacobi, Ahlfeld, Köstlin, Schmieder, Kramer and others, nor for the happy replies of Dr. Tholuck. This semi-centennial will not pass away with the venerable scholar for whom it was intended, but leave a permanent mark for good. Without his knowledge the Committee of Arrangements had quietly collected money among his friends

and pupils, for a fund to be presented to him on the occasion, and to be disposed of by him as he should deem best. This fund amounts now in all to 6,400 Prussian dollars, as I am informed by Prof. Kähler in a letter dated Halle, February 9, 1871. Contributions were sent from all parts of Germany and Switzerland, and even from Aarhus, St. Petersburg, Florence, Madrid, Athens, and the bishop of Samos.

Dr. Tholuck has concluded to devote the proceeds to the encouragement of worthy and pious academic teachers of theology-a very judicious disposition. The Private Lecturers (Privatdocenten) in Germany, as the academic teachers of the first grade are called, in distinction from Professors extraordinary and Professors ordinary, discharge all the duties of regular professors, but have no salary from the government, and must often wait years until they are advanced to a self-supporting position.

It was, very proper that the American friends and pupils of Tholuck should have a share in rearing this useful monument to one who has always shown great kindness to American students, and hospitably entertained them at his table. When I saw him last, in 1869, I found him surrounded by several students, a Scotch Presbyterian, a Canadian Methodist, and a medical student from Missouri who seemed to have no interest in theology, and no claim whatever on his attentions; but Tholuck remarked that this gentleman, formerly a rebel soldier, had been a Roman Catholic, and then an infidel, and was now in pursuit of religion, and therefore to him a very proper object of interest and sympathy. The American contributions could not be collected in time for the Tholuck festival, but they were duly forwarded and received a few weeks afterward. They were collected by three of his old friends and pupils from a limited number of clergymen of various denominations, and amount in all to four hundred and seventy (470) dollars. Prof. Kähler, the treasurer of the fund, in acknowledging the receipt, says: "The result of your collection is as pleasing and encouraging as it is rich, and the Ameriican friends are in no way behind those in Germany. Accept, in the name of the Committee, my most hearty thanks for the trouble you have so cheerfully and successfully assumed."

Dr. Tholuck seems to have been particularly touched by this expression of sympathy from across the ocean. In justice to the donors I give a few extracts from two letters recently received.

"HALLE, Jan. 5, 1871.-My Dear Friend: The charitable project of my dear former amanuenses to surprise me at my festival of honor with a donation, which they succeeded in concealing from me to the last, has now become manifest to me, and I learned, after your contributions arrived today, as well as your greeting of love a few days ago, how devotedly you have labored for this object. From my heart I thank you for this cooperation in the joy of my old age, as also to my dear friends Prentiss and Smith. Although I am always suffering, there is some prospect that I may yet have sufficient strength to labor for some time, and to make many happy by the fruits of this charity. As soon as you think that the American collection is finished, I shall express myself in a public document. It was truly a worthy and blessed festival, to see so many hundreds of friends of bygone days gathered together, and to hear words which elicited tears even from such a cool philosopher as Prof. - and to receive hundreds of letters from distant countries-England, America, Madrid, Athens and Smyrna! And yet it was all but the natural expression of that inner divine avάyun of which Paul speaks, 1 Cor. ix. 16; and nothing is left but to exclaim: It is the Lord. Prof. Kähler will shortly prepare a pamphlet on the celebration and send you a copy. . . My good wife also, to whom the festival was of course very gratifying, unites in sincere thanks for your coöperation."

Feb. 1871.-"I herewith fulfill my promise to send you the pamphlet on the Jubilee immediately upon its appearance." "* The more so as I thereby discharge the duty to thank you from my whole heart for your efforts in securing contributions from my friends in America. I purpose to devote the fund mainly to the support of future teachers of theology, if the Lord will graciously call able and pious youths to the academic field of labor. The prospects of the political future of our fatherland appear, after this war, bright and grand indeed; yet, as to the Church, I apprehend for the present the effect of national pride and the growth of the negative spirit. With the anxious heart of a father I watch over three promising youths, who think of devoting themselves to the academic chair. Present my most affectionate greetings to Smith and Prentiss, and accept the cordial regards from my wife."

If any of the friends and pupils of Dr. Tholuck, who have not yet done so, may wish to contribute a stone to this living monument of gratitude to a great and good man, they may send their donations directly to Prof. Kähler, Halle, Prussia.

* No copy has been received as yet.

P. S.

ART. VIII.-HUXLEY'S WRITINGS.*

By D. R. GOODWIN, D.D., Prof. in Episcopal Theo. Seminary,
Philadelphia, Pa.

THE modern Physiologist takes up Paley's watch, examines the structure and the movements, observes that all is nicely adjusted to the actual result of marking the progress of time in precise accordance with the diurnal motion of the earth; but in neither of these regulated movements, nor in their exact correspondence, does he recognize any proof of intelligence acting with design and purposely adapting means to ends. Not thus is the mechanism, either of the watch or of the world, to be accounted for at all. In his view, final causes can account for no facts, and explain no phenomena. They are mere will-o'-the-wisps, leading darkling theologians and dreaming metaphysicians into the sloughs and quagmires of superstition and illusion. Final causes can produce nothing, and therefore lie entirely out of the line of scientific investigation. In the watch, for example, all the movements are the proper result of mere natural and mechanical forces; all the structure is the result of the same forces, including the muscular contractility and nervous excitability of the human frame; all the arrangements and adjustments are the results of the same, including acts of volition and consciousness, socalled; which are themselves only the transformed results of the correlation of forces in the brain, the exact equivalents of purely material energies, the expression of ultimate molecular motions. In short, the man that made the watch was himself a mere machine, the natural development of material protoplasm, and subject in all respects like any other matter to the universal law of the correlation of forces. What are called his intelligence and his will, are either a mere illusion, a hallucination, or only an expression for certain peculiar material qualities, for certain peculiar modes of motion among material particles. Those qualities, those modes of motion, and not purpose or design, which are merely un

*Lay Sermons, Addresses and Reviews. By Thomas Henry Huxley, LL.D. D. Appleton & Co. New York: 1871.

meaning or illusory words, must account for all. By those, and those only, can the structure and adjustments of the watch, or of anything else, be explained. Paley was therefore wrong both in his premises and in his conclusion. Neither in the works of art, nor in the works of nature, are we to recognize the causative agency of a designing mind, but only blind physical forces. Thus human and divine intelligence and freedom, disappear from the scene together; for in mind, and in mind alone, is the irrefragable proof of Deity. We propose to analyze this scheme of rationalistic materialism somewhat at large.

That thing or object which properly moves the will never has any present existence. The man upon the rack is not impelled to utter his confession by the torture or the pain, but by the anticipated relief. If the relief were not promised or hoped for, the pain might be carried to any point, however excruciating or intolerable, without the slightest tendency to extort the confession. It is not the desires that move the will, but their prospective gratification; the stronger the desires the greater the anticipated pleasure of their gratification; but that gratification does not exist till after the will has acted. One might ever so earnestly desire to fly, or to know the structure of the language of the inhabitants of Jupiter, yet his will would not be moved to action so long as there were no hope, no apprehended means or possibility, of attaining the wish. It is neither wealth, nor the desire of wealth, it is neither the bribe, nor the cupidity, that moves the will to act, but the prospective attainment and enjoyment of the object desired. An act that follows immediately upon appetite, without the intervention of the prospective idea of gratification, is an instinctive and not a voluntary act. Nor, on the other hand, is it the mere intellectual act of conception, or of anticipation, or of expectation, that moves the will, but it is the character of that which is anticipated or expected, whether it be moral good or physical good. It is true the motive will be stronger in proportion as the attainment of a given end is anticipated with greater assurance; for the anticipation is the means by which the object is brought into contact with the will; and the nearer and more