Gentlemen's Boots and Shoes for Walking, Running, Evening Wear, Boating, Football, Cricket, Racquets, Lawn Tennis, Fives, &c., always in stock, and made to order on the shortest notice.

Repairs neatly and quickly done. Workmen on the premises. Lasts made to the feet. Riding Boots Cleaned & Treed. 5 PER CENT. DISCOUNT FOR CASH.

Employ the best tailor; pay him ready money, and on the whole you will find him the cheapest."-Caxtoniana.

BARNES & BINNIE,
Tailors and Robe Makers,

22, KING'S PARADE, CAMBRIDGE. FREDERICK A. ROWE, MATTHEW LAXON Wine & Spirit Merchant,

27, TRINITY STREET, CAMBRIDGE.

HIER IST

PILSENER LAGER BIER.

36,

(Late PEARSE),

Pharmaceutical Chemist,

(By Examination)

TRINITY STREET,

Cambridge.

LINCOLNE & the dispensing department.
SON, PRESCRIPTIONS accurately prepared, special atten-

35, SIDNEY STREET, Ale Bottlers and Family Grocers,

Soda, Potash, and Seltzer Waters, and Lemonade, in Bottles and Syphons.

A large assortment of proprietary and other articles always in stock.

SCHOLASTIC AGENCY.

OFFICES:

38, LATE 9A, SACKVILLE STREET, PICCADILLY,

Wine & Spirit Merchant & Importer, Messrs.

14, BENE'T STREET, CAMBRIDGE, BEGS to inform the Members of the University

that his

CELEBRATED CUPS, PUNCH, &c.,
Can now be obtained only at the above address.

The RIGHT REV. LORD BISHOP of ST. ALBANS.

The RIGHT REV. BISHOP CLAUGHTON, Archdeacon of
London.

Agent for the Egyptian and Oriental Cigarette Company, and also The VERY REV. the DEAN of SALISBURY.

The HON. AND REV. W. H. LYTTELTON, Canon of
Worcester.

The REV. P. L. D. ACLAND, Prebendary of Exeter.

The REV. W. B. ASKIN, Incumbent of Harold's Cross Church,
Dublin.

The REV. W. COCKIN, Hon. Canon of Durham, Rector of Bishop
Wearmouth,,Durham.

The REV. MELSUP HILL, Rector of Shelsley, Beauchamp.
Worcestershire.

The REV. F. SIMCOX LEA, Rector of Tedstone De la Mere, and
late President of Zion College, London.

The REV. DR. MACLEAR, Warden of St. Augustine's College,
Canterbury.

The REV. DR. MARRABLE, Canon of Christ Church and Vicar

SUPPLEMENT TO

The Cambridge Review.

WEDNESDAY, MARCH 7, 1883.

one.

common pract

But can we stop here contentedly? expatiating in the fields of Physical Science and the Science of Humanity, concentrating perhaps, as now, our chief investigation on the links which bind them together, and the debateable ground which stretches between them, and coldly refuse to search after any truth above and beyond them?

two conditions, obvious perhaps, if stated, but in common practice for the sake of other knowledge-to sacrifice it to more immediate and parlance strangely disregarded. First, that such knowledge and what seem more tangible results-to dethrone it from that is to be attained not by one faculty, but by all the faculties of our highest place in education, which has always been its prerogative nature, that is, by the soul which is itself individisibly-to be afraid of its researches into the history of the mind and In search after the truth of things, there is a function forbearance of man, lest it should shock some preconceived ideaof the reason, content with the dry light of intellectual is surely a still greater folly, a still greater treason against the research, by which beyond all other forms of thought, true law of human life. perhaps the mathematical study, in which this University so especially glories, whether in pure abstract theory, or in physical application, is pre-eminently guided. But there is a function of the imagination, directly perhaps discerning beauty, but through it having an intuitive insight into truth, which it is a hard narrow-mindedness to ignore or to deny. When we deal with personal being, moreover, our own or that of our fellow men, there is at least a co-ordinate function in discovery of truth, belonging to the moral sense, in its two-fold development of duty and love. No one really knows man, who trusts to the hard selfish head knowledge, which is called knowledge of the world; he that loves not knows not man; he that ignores conscience knows not himself. The best reasoned theories of life and being must be unhesitatingly rejected, if they contradict the sense of righteousness, or ignore the sense of spiritual unity which we call love. To know the ultimate truth, by which we can be free to act, we need the combined witness of reason and imagination, of conscience and heart. But, next, even then all knowledge must be partial. In respect of absolute comprehension-all being except our own, if, indeed, that exception should be made-is (to use a well-known phrase) "unknown and unknowable." Of physical substance, of human and superhuman being this is in different degrees equally true. There is a mystery of matter, and a mystery of spirit, as well as a mystery of God, on which we may theorize, towards which we may constantly approach, but which we can never be said perfectly to know. For our own responsible freedom of action it is enough that we know what they are in relation to us,-partly by our own search, partly, in respect of all personal beings, by their communication to us of the secrets which our search cannot discover On such knowledge is built the whole fabric of our science; on it rests the whole responsibility of our action. Let it only be true, as far as it goes; then, though we may rightly long to know more, we can rest upon it, even in imperfection, and use it for our happiness and duty.

Now it is (I think) the connexion of this knowledge of truth with true freedom of action, which is, over and above the natural delight in knowledge, the great secret of the paramount duty of search after truth, the great condemnation of all contented acquiescence in ignorance of any truth whatever. If knowledge had no bearing on the free energy of the soul, then in seeking it or refusing it there would be no moral responsibility; carelessness of knowledge might be stupidity, but it would be no sin; error in the search could have no moral consequence and involve no spiritual loss. But if we cannot without knowledge be free to act and think and feel as we ought, then since life and death will not wait, and on action hang the issues of both, it must be the gravest responsibility to decline search after truth, and to be content with that unlimited suspension of belief which, wherever it must be, is a pain and a burden to any thinking man. Take the world, which we call commonly the world of nature. Clearly on knowledge of its laws-that is, the knowing what are the forces which rule it, where we must simply accept them, where we can so modify their action, as either to leave our own energy free, or to bow them to our service, depends our whole freedom of physical action and idea. We learn not to attempt the impossible, we are free from superstitions and errors, which forbid the possible. There comes from this freedom a continual advance in the physical well-being and happiness of our race which is in itself a priceless boon. But there comes also an education of the intellect and the imagination of man, even if the moral faculties be not touched, which is perhaps of even greater moment, in itself and as a training for higher exercise. To relax, therefore, our search into the truth of Physical world by Science and Art, to look coldly on its advance, to take no interest and pride in it, to shrink from such sacrifice national and individual, as is needful to promote it, is unless it be excused by higher occupations, a treason against the laws of our nature, and if we believe in God, an unthankfulness to Him.

Take the higher world of humanity; which we can know by the study of our own nature, by the history which is the record of men's acts, by the language and literature, which are the embodiment of their thoughts. On such knowledge, far more than on Physical Science, hangs our true freedom, in responsible acts of duty to self, of duty and love to others, whether individuals to whom we are bound by ties of blood and intercourse, or communities in which our lot is cast. Hence to neglect this, even

I believe, my brethren, that such an attitude of the soul is in theory inhuman, in practice impossible. There must be some Supreme Power over both Nature and Man; we have inherent in the mind two conceptions of which we cannot get rid—the one belonging to the intellect and the other to the conscience. I mean the conception of a First Cause from which the Kosmos of this universe, known to have grown up in time, originally sprang, and by which it is continuously sustained and developed; and the conception of an Eternal Law of Righteousness, not of to-day or yesterday, but of all time, not 'of this or that law, but underlying all laws, to which our conscience necessarily bows, independently of all force of compulsion and all thought of consequence. For neither of these is there sufficient basis in Nature or in humanity, for clearly they determine both. We must look beyond to some Being, of which these two conceptions are the expression. What is that Being? Can we have such knowledge, true but imperfect, of that Being as we have of other being? How shall such knowledge be gained? These, I would urge, are questions which every thinking man is bound to ask, even at the cost of extreme difficulty, even at the risk of fatal error. I do not prejudge the answer, though I cannot fear the enquiry. What I would earnestly protest against is the refusal to enter into this question altogether, the deliberate putting it aside as insoluble without an attempt to solve it, and the devotion of all human energies to what are deemed and called the only Positive results which belong to the lower spheres. In thought I believe that this is not more fatal to all religion, than it is fatal to all true philosophy. In practice I am sure that not a day occurs in the life of any of us, in which the freedom of right action does not depend on the answer we give to this ultimate question.

The issues, observe, are everywhere moral. If the original of all Being be a physical force, then we must give up all idea of difference in kind between matter and spirit, between physical influence and the moral power of duty. If the Pantheistic idea of one Eternal Mind, diffused through all being, be true, we must surrender the delusion (as Buddhism has it) of individual being and with it all personal responsibility and preparation for personal immortality. If we believe in a Living God, then the first and great commandment is the necessary consequence, Thou shalt love Him," and therefore think of Him and obey Him," with all the heart and all the mind, all the soul and all the strength."

The question cannot remain in abeyance, for it is plainly impossible that our moral life, either in consideration of first principles or in application of them to the needs and duties cf every day, can be unaffected by the answer which we give to it. True that the Absolute is what it is, whether we know it or not. True (as we Christians express it) that God knows those who know not Him, and loves even the unthankful and the unbelieving. But we cannot be free in our true humanity, if we put the highest knowledge of ultimate truth aside. Yet this men are doing every day for different reasons. There is the temper of mere indolence and levity, living (so to speak) from hand to mouth, absorbed in the amusements of life, or its lower necessary occupations, or its true but secondary blessings; which is common enough in all societies, and which has (I doubt not) its many representatives here. There is the temper of sin, given up contentedly to lusts and passions, to falsehood and selfishness, which shrinks from such enquiries, or prejudges them in its own way, lest their results should break in upon its fool's paradise of indulgence. There is the systematic depreciation of all such enquiries in the name of philosophy, and even of philanthropy, sometimes sad, more often contemptuous of all calls to a higher knowledge. These melt (so to speak) into each other by insensible gradations, to form that indifference to ultimate truth, which more than all other hindrances put together, is the foe of all true religion, and the destruction of the highest intellectual life. In the name of true freedom the text cries out against it. We must know the truth, not in its lower spheres only, but in the highest of all; not in disjointed isolation of its parts, but in their ultimate unity, if we would really be free to turn the

wonderful capacities of our nature into performance, and to obey the call of fellow-working with the supreme Power in which we live and move and have our being."

III. So far as this, the lesson of the text is, I repeat, the lesson of true science, encouraging, without restriction, that search after truth in all its phases, which it is the special function of a University to carry on to harmonious perfection. But there is associated with this, not be it observed, as a limitation or gratification, but as a preliminary of encouragement and help, the lesson which is peculiarly Christian. "Abide" (says the Lord Jesus Christ unhesitatingly to the disciples, and through these to all nations and times, which they were to draw into discipleship). "Abide in my word, and be my disciples indeed. Then shall ye know the truth." He encourages us to launch out on the trackless ocean of truth, but he bids us take with us His word as the compass, which shall guide us, even where sight fails in the darkness. The claim is a tremendous claim, immeasurably transcending all the many exhibitions of the great law of faith, under which as a matter of fact the course of history goes on, and which perhaps of all forces which sway humanity is the mightiest and the most universal. For such a claim there must be transcendent grounds, on which I do not choose to dwell; only remarking that to say nothing of grounds, preparatory, collateral, confirmatory on every side-the one ultimate ground which challenges investigation is the life of Jesus Christ Himself. What I would urge upon your thoughts to-day is the relation which the word of Christ bears to the search into the great truth of truths. It is not here set forth as the declaration of all truth, leaving nothing for search and discovery, but rather as a guide in investigation, a declaration of first principles to be developed in the continual progress of human kind. Think what that word of Christ is. In its concentrated essence, is it not contained in the address of His Own Prayer" Our Father which art in Heaven." In that one sentence is combined the revelation of the nature of God, and of the nature of man-God, as a Living Person, having relation to us capable of being known and loved by men, man as having a spiritual life in him, which is the image of God Himself.

were implicitly and by necessity, manifest Himself as the Eternal Son-not till the eve of His passion did He reveal the Divine Personality of the Holy Spirit, and then on the eve of the Ascension stamp the whole truth of the Godhead on the formula of Baptism "In the Name of the Father, and of the Son, and of the Holy Ghost." alquoning timit ni man qadr

Mark this not less in the revelation of man. What. humanity ought to be, might be, I believe that our own consciousness implies, not so much in its intellectual speculation as in its moral impulses of action. But what true humanity is we see visibly in the Person of the true Son of Man? Perhaps of all the qualities of that humanity we may not least fitly select that which bears upon His own words in the text, its perfect knowledge and its perfect freedom. Compare that life on earth with any other life, even of the greatest of His Saints; what is more impressive than its absolute freedom-freedom from internal struggle, except when He had to bear and to triumph for us-freedom from all perplexity, hesitation, doubt in all questions of speculation or dutyfreedom from all sense of the bondage of Law in His glad filial obedience to His Father's will-freedom from all weariness in the work of mercy to man, even where the more abundantly He loved the less He was loved-freedom even in the great sacrifice itself, "No man taketh my life from me. I lay it down of myself "-that freedom, above all, of which all these are consequences-freedom from the power of sin and, therefore, from limitation of lordship over nature and from those bands of death which are the fruits of sin? How perfectly did he exemplify what in measure He promises to us if we abide in His Word, "Ye shall know the truth, and the truth shall make you free."

Therefore, my brethen, beyond all else I would press upon you, against unphilosophic philosophy, as against the indolence of levity, against prejudice of sin-the paramount duty of search into ultimate truth-the paramount duty of pondering and testing the claim and promise of the Lord Jesus Christ.

Certainly those who hold fast His word-in all that the simple "Our Father, which art in Heaven" implies, should have full hopeful and free delight in all search into truth. In the investigation of the realm of nature, we can watch, without fear, and with deep interest, all studies of evolution-all attempts to trace links of unity between those kingdoms of Creation, as yet to us absolutely separate, between the Kingdom of Force and the Kingdom of Life, the Kingaction and reaction of the outer world on the inner, of the body upon the soul. In the sphere of humanity we can welcome gladly all the triumphs of the historical methods of investigation, in the comparative review of the thougths, and the institutions, the philosophies and religions of men, in the application to those also of the principle of development, in the hope derived from this, of a continual progress of humanity. As for those who have not a firm grasp of the word of Christ, we can well understand how they may be bewildered from time to time, and shackled as to enterprise by fear of what may next be seen. But, why should we fear? We accept all positive discovery, though we often have to question the negations, which are most inadequately based upon it. We believe that this Word of Christ is an eternal truth, and that it will but be confirmed by all that we can find out of the methods of the working of God, and of the various forms and developments of man.

But, after all, there is another kind of freedom, infinitely more precious than this. I mean the moral freedom which concerns every individual life, especially at the time when it first feels in early manhood its own strength and the strength of the hindrances which would assail it.

That Revelation, as always, puts its seal on the natural conclusions of human thought. To recognise an Eternal Cause, as the intellect emphatically commands, to acknowledge, as we must that from that First Cause proceeds the Eternal Law of Righte-dom of Life and the Kingdom of Humanity all discoveries of the ousness to which conscience witnesses, what is this but to confess a Living God? I can conceive, though with infinite difficulty, a first Creative force of the Physical Universe in all its wonder and beauty, which has no Personality. But Righteousness-so my conscience tells me-resides in a Person and a Person alone. "A stream of tendency," or even a vague "Something not Ourselves," "which makes for righteousness," is to me, as an account of the ultimate source of righteousness, simply an unmeaning phrase, "vacant chaff well meant for grain." The recognition of Righteousness, in the sense of freedom and in the inalienable responsibility of duty, is the one thing which brings home to me my own personality. To the moral sense far more than to any of the wonders of the material universe-more, if possible, than even to the wonderful human intellect-we cannot but apply the irresistible inquiry of the Psalmist, "He that planted the ear shall He not hear; or He that made the eye shall He not see?" I cannot wonder that, by the testimony of all the languages and literatures in the world, men have drawn this inevitable conclusion; for all languages must be pulled to pieces and all literatures defaced by blanks in their highest utterances, in order to get rid of the idea of a True and Living God; of whom all that we call in man wisdom, and righteousness, and love, are but reflections; to whom, therefore, man is in some sense like in nature, and whom he may accordingly call "a Father in Heaven." But it is the characteristic of the Word of Christ in all the deepest questions of life, to turn hope and speculation into certainty, to say not "I think" or "I hope," but "Behold! I show you the mystery." Mark this in the revelation of God. Through His eyes we see the Father face to face, in Himself, not in the mere outskirts of His glory, which is all that the greatest of prophets and lawgivers could see and live. "No man (He Himself says) has seen the Father at any time:" and before the Invisible Infinite Being our finite nature trembles in bewilderment, turning almost with relief to the attempt, vain though we know it to be, to rest on what we can see and understand. "The only begotten Son, who is in the bosom of the Father, He hath revealed Him." His whole life on earth was (He said) first of all devoted to the Revelation of the Father's will, the Father's love, the Father's glory. It was this, which He stamped on the prayer -the daily prayer of all His disciples-in the simple address which is yet a revelation of infinite depth and preciousness. Not till this was wrought into the souls of His disciples, did He, as it

Would you have freedom from that bondage to the material world through appetite, which through coarser sensuality and drunkenness, through more refined luxury and aestheticism, slays its thousands day by day? Would you be free from bondage to the world of men, the tyranny of evil custom, in those with whom you live, the jealousy of all independence which marks the factiousness of party, the despotism of public opinion and the spirit of the age, impersonated in self-idolizing majorities ? Would you escape from the prison house of self, the narrowness of selfishness, the misery of lonely isolation, the wretched sense of littleness and weakness? Would you be free from the terror of death, with that freedom, which we have so often seen with simple and beautiful spirits, conquering even the anguish of body, the bitterness of parting, the awe of loneliness in presence of unknown and unfathomable mystery? Then you may possibly find other refuges. And if you have not the faith of a Christian, God still grant that you may, through the Saviour, whom as yet you know not! But there is one all-sufficient refuge which we do not speculate about, but which we know, and it is the " Abiding in the Word" of Christ-in all time of tribulation and of wealth, in the hour of death and in the Day of Judgment.