shocked me, but have I not read somewhere, "He that hath my commandments and keepeth them, he it is that loveth me"? There is almost an antagonism to the church which is painful, and one could wish it were not so, but do you know what church it is and what Christ it preaches, and what lives are lived by those who profess to be his ministers?

No; he is not a Christ, but he is a John the Baptist; his gospel is written on the tablets of Moses; his beatitudes have in them the ring of the ten commandments. They were graven by the finger of Jehovah, not spoken by the gentle Jesus. But his way of preaching the gospel reaches where our way does not reach; his gospel reaches the lowest and brings the greatest low. It is a gospel which cannot be misunderstood; it is as clear as noonday. It is a gospel which rouses in man the will, which awakens the soul, and lifts it from its slumber or sloth to a large life and to heroic service. God needs such men in this, his day-large men who live above the fog; great men ready to sacrifice for righteousness' sake. There are too few who do not hedge and halt and trim, who dare to bear the brunt; too many time-servers, dust-lickers, who grow like mushrooms in the shade, and who die like morning-glories in the broad sunlight; too few of us who believe that the Gospels are for this time and forever, and who are willing that the Kingdom of God should come within us. This is Tolstoy's great cry: "The Kingdom of God is within you, and you are to be the pattern after which the Kingdom of this world is to fashion itself."

"Young man," he said, and they were almost the last words he spoke, "you sweat too much blood for the world; sweat some for yourself first. You cannot make the world better till you are better."

I have seen many a mountain and I love them all,-the Jungfrau in her chastity, Mt. Blanc with his icy collar, the Monk, hooded and shrouded, but there is one rock standing alone, towering above the village of Zermatt, bride of the sky, mother of life-giving waters, now shrouded in mystic clouds, now sharp and clear standing between earth and sky. It is the solitary Matterhorn which I love best. The Matterhorn among the great is Tolstoy. I still feel resting upon me those eyes with their life-giving warmth; I still hear the mellow voice which persistently but lovingly said, "Young man, you cannot make the world better until you are better," and then I said, "Good night." I may never again say to him, "Good night," but I trust I shall say, "Good morning."

ARTICLE IX.

EDITORIAL CORRESPONDENCE.

PROFESSOR PARK.

THE news of the death of Professor Park reaches me in the center of Siberia, where it is impossible to obtain accurate data concerning the events of his life. A fuller account of his life and estimate of his work must, therefore, be left to other hands. But his relation to the BIBLIOTHECA SACRA, as well as the intimacy of my own personal relations with him, renders it imperative that I say a few words in recognition of the event which closes the earthly career of so remarkable a man.

Professor Park was born to be a theologian. This aptitude for deep thinking upon serious subjects began to show itself when he was a mere child. This was partly due to his parental training, and partly to the high character of the New England pastors whom he heard preach, and with whom he came in contact during childhood. But it was principally due to inherited tendencies.

The seriousness of his character, and his great enthusiasm in pursuit of theological knowledge continued to show itself throughout his course of study in college and in the seminary. During his undergraduate course at Andover he exhausted himself in the care of Sabbath-schools, and neighborhood meetings in the surrounding country districts. At the same time his remarkable intellectual attainments ear y pointed him out as a most promising candidate for a professorship in the seminary. The first place which opened being the chair of Homiletics, he was appointed to fill it in 1836 and occupied it until 1847. The brilliancy of his work in that department can be seen by consulting a portion of his series of lectures published in the B.BLIOTHECA SACRA in 1871-73.

At this time, also, his power as a preacher became widely recognized, so that no great public religious gathering in New England was regarded as complete without a sermon from him. Professor Park's sermons were not only carefully arranged in logical form, but highly elaborated and brilliantly illustrated. Their literary character was of a high order, and they uniformly dealt with profound theological themes. A few of his sermons were published in a volume issued a few years ago1 by Mr. Draper. But this did not include the most striking ones, several of which had been repeated so often by himself, and echoed so much more often by

1Discourses on some Theological Doctrines as Related to Religious Character. Andover, 1885.

his feeble imitators, that he evidently shrank from putting them before the public in printed form. This shrinking, however, was partly due to the fact that he so constantly revised them and changed the illustrations that their preparation for the press was a difficult matter. The literary excellence of Professor Park's sermons was not, however, their chief characteristic. They were uniformly adapted to the production of an immediate moral effect upon his hearers. He was not a "revivalist," but he was in sympathy with revivalists, and his sermons would never have been amiss during a time of religious awakening.

The only occasions on which I heard him preach were in the autumn of 1872 or 1873, when it came his turn to supply the seminary pulpit for a few Sabbaths at Andover. The audience consisted largely of boys in their teens from Phillips Academy, who were required to attend the service. Professor Park was then nearly seventy, and in infirm health. The themes chosen were of the highest order, relating to the nature of conscience, the majesty of the Divine government, the necessity of an atonement for sin, and the significance of the atoning work of Christ. These great themes so inspired him that his age and infirmities were forgotten both by himself and by his hearers, so that time after time he held the audience spellbound for an hour. The effect was electrifying. A deep religious awakening was produced which was the turning-point in the lives of a large number of the academy students.

On the retirement of Dr. Woods, Professor Park was appointed to the chair of Systematic Theology which he held for more than thirty years (1847-81). Meanwhile he had been prominent in establishing the BIBLIOTHECA SACRA, becoming an Editor at the start. His name was not removed from its editorial list while he lived. As Professor Park has not published his theological lectures one must go to the pages of the BIBLIOTHECA SACRA to get in printed form the best fruits of his thought. This will appear, not only in what he personally wrote, but in the range of articles which he solicited. He always regarded the BIBLIOTHECA SACRA as one of his most important successes in life.

Theologically, Professor Park was a Calvinist of the school of Jonathan Edwards, upon an edition of whose works he has spent a great amount of labor. It is hoped that this great work was sufficiently advanced for publication. Unlike many of the interpreters of Edwards, Professor Park regarded him as a believer in the doctrine of human "free will," as well as in that of divine foreordination. A frequent phrase of Edwards is, Every one can "choose as he pleases" in all circumstances. Many interpret this as implying that the will is the slave of the sensibility; that the determination of the will to a given choice is the necessary result of the strongest motive. But Professor Park maintained that the phrase is tautological, and that "to choose as one pleases"-"to choose as one chooses," and so allows for its freedom. Professor Park did, indeed, maintain most strenuously that the determination of the choice is

always "according to the highest motive." But he maintained with equal emphasis that there was no necessary connection between the two. He used to electrify his classes by telling them that any one who could not see this did not know the difference between a "moral motive" and a "locomotive." Certainty is not always the result of necessity. The power of Professor Park's preaching was secured by the practical emphasis which he laid on the ability of the sinner to act at once in view of the motives already before him. The present time is always God's time.

In the same way that he interpreted Edwards, Professor Park interpreted the Andover Creed which he conscientiously signed from time to time during all his professional career. This celebrated creed was a compromise between the various Calvinistic parties in New England at the beginning of the last century, and, as he believed, was so worded as to avoid the conflict between the sovereignty of God and the freedom of the human will which appears in some of the Confessions. He maintained that he was in line with the New School Calvinists who joined in framing the creed. One of his last literary efforts was the publication of a pamphlet elaborating his views of the creed.1

But Professor Park drew back with great force from the more recent effort of the Andover professors to give the creed so broad an interpretation that every sort of belief could come within its boundless horizon. He could not believe that "continued probation" for the heathen after death, which is one of the things explicitly denied in the creed, could legitimately find shelter within it. He could not believe that the strict doctrine of the inspiration of the Bible maintained in the creed was so elastic that the historical character of the Pentateuch could be consistently denied by an Andover professor who quinquennially signed it.

At the same time, Professor Park was as far as possible from being an extremist in the literal interpretation of Scripture. He freely recognized all the rhetorical forms under which the teachings of the Bible are conveyed. He was not one who held to the six literal twenty-fourhour days in Genesis. His celebrated sermon on "The Theology of the Intellect and the Theology of the Feelings "2 which led to such a controversy with Dr. Hodge would seem to give as much relief from an ironbound literalism in the interpretation of the Bible as any reasonable person could demand. But Professor Park consistently maintained that the phrase "beyond reasonable doubt" has well-recognized limitations; and that one who signs a creed or gives assent to the Bible should recognize that in these acts he admits some restraint to the freedom of his speculations. But it would seem that the liberty of interpretation which Professor Park set for himself is not sufficient for many of the present generation in New England and other portions of America where New

1 About the time of the New Departure.

2 Bibliotheca Sacra, Vol. vii. p. 533.

England influences have spread. It must be, however, that this aberration is only temporary. Nor is it as serious as that which was corrected in the same regions by the Edwardean revivals. It has no deep basis in the religious needs of mankind, and no sufficient warrant in any of the scientific discoveries of the age. Science does not undertake to call white, black, or to make the present a perfect measure of the past. God is still a Sovereign, as well as a Father. Man, though always a son, is still a "prodigal son." The love of Christ, while speaking unsurpassable comfort to the humble hearted and penitent, is still a revelation of the wrath of God against the wicked who scorn his offers of mercy. The Bible is still a book of matchless power, and is so plain to wayfaring men that destructive literary criticism will fail to accomplish its downfall, as an authoritative and historical revelation of God to man.

The work of Professor Park in the defense and enforcement of these truths cannot be wholly lost, even if partially forgotten. It lives in the influences proceeding from the thousands of ministers who sat at his feet as pupils. It lives in the hundreds of thousands who have been converted under the style of preaching which he advocated and exemplified. It is especially manifest in the mission fields where his pupils are scattered over the whole world. It must live in the innumerable prayers of faith which it has stimulated among all branches of evangelical Christendom.1

IRKOUTSK, SIBERIA, September 1, 1900.

The following list of Professor Park's longer contributions to the Bibliotheca Sacra give but a partial view of the range of his mind. In addition to these essays, he enriched the Quarterly with a great number of book reviews and with numerous translations and abstracts. The essays are given in the order of their publication:

Life of Aristotle, i. 39-84; 280-309.

Intellectual and Moral Influence of Romanism, ii. 451-488.

Natural Theology, iii. 241-276.

Power in the Pulpit, iv. 96-117.

The Theology of the Intellect and that of the Feelings, vii. 533-569. The Utility of Collegiate and Professional Schools, vii. 626-650.

Replies to Princeton Review, viii. 135-180; 594-647.

New England Theology, ix. 170-220.

Life and Services of Professor B. B. Edwards, ix. 783-821.

Dr. Alexander's Moral Science, x. 390-414.

President Edwards' Dissertation on the Nature of True Virtue, x. 705-723.

The Relation of Divine Providence to Physical Laws, xii. 179-205.
Richard Baxter's "End of Controversy," xii. 348-385.

Review of Wayland's Intellectual Philosophy, xii. 403-415.

Taylor's Memoir of Judge Phillips, xiii. 853-891.

Dr. Griffin's Theory of the Atonement, xv. 132-179.

The Text of Hymns, xvii. 134-198.

The Imprecatory Psalms, viewed in the Light of the Southern Rebellion, xix. 165-211.

What Can be Done for Augmenting the Number of Christian Ministers? xxviii. 60-98.