public sentiment, there has been a power in the last decade to delay admission, and there ought to be power enough yet left to make parties cautious as to their action, even if our attention is diverted.

9. We should ask for guarantees against polygamy in Utah if it is admitted as a State, guarantees the most thorough, broad, decisive that the law permits. For one, I should be in favor of an amendment to the Constitution of the United States, forbidding polygamy in any State, and so extending federal authority on this topic from sea to sea and from the lakes to the gulf.

IO.

But, lastly, we should reinforce schools and churches which now appear to be the chief hope of saving Utah to American civilization within the next generation. Already schools and churches have done marvels in Utah, but they are our chief hope hereafter. We cannot much longer depend on the possibility of delaying the admission of Utah and so keeping up federal authority until the Gentile influx has become a predominant power. We must depend on the schools and churches to prevent Gentile egress, and thus keep Utah in a condition fit for Statehood.

The thirteenth annual report of the Congregational New West Education Commission states that the present prosperity in Utah is real, but is still likely to have many relapses; that in the rural districts Mormonism is almost omnipresent; that polygamy has by no means been abandoned, and that we cannot safely admit Utah for five or ten years yet. Who are the men behind this report? It is signed by a committee of twelve or fifteen noble gentlemen, scattered all over the Union, many of whom have been in Utah recently. These experts all agree in calling for extreme caution in the admission of Utah.

Never in the last generation has there been more need than of generosity in Utah towards the churches and schools, through which, as through a pillar of fire, God is looking, and by which, it is to be hoped, He will lead this long misguided territory into unadulterated Christianity. [Applause.]

LECTURE III.

SELF-SURRENDER TO THE SELF-EVIDENT IN SCIENCE AND SCRIPTURE.

I.

It was a famous saying of Francis Power Cobbe that intuition is God's tuition. My chief object to-day is, to show that intuition is tuition by the personal touch of God's spirit on the human soul; and that this touch is the contact of Father, Son and Holy Ghost. This comprehensive truth is the center of what I call Christian Theism, the most inspiring, the most thoroughly scientific, the most organizing and redemptive body of thought that man has ever undertaken to transmute into life.

Intuition, in the scientific sense of the word, means man's direct knowledge of truths strictly self-evident, necessary, axiomatic, universal and immutable. It is to be sharply distinguished from insight and every form of inference, as well as from instinct. Self-evidence, necessity and universality are the three celebrated tests of all truths that are known by intuition. Such truths are not only evident, but self-evident. There are a few such truths in both the intellectual and the moral sphere of our convictions. It is evident that the distance from Plymouth Rock to the Golden Gate, for example, is three thousand miles, more or less; but it is self-evident that the shortest distance between those, or any other two points, is a straight line. We know by measurement what the distance is; but we know without measurement and by direct intuition that a straight line is the shortest distance. We might prove this latter proposition by experimental measurement, but we should be no surer of it after innumerable measurements than before. In the same way it is not only evident but self-evident that every change must have a sufficient

cause; that the whole is greater than a part; that if equals are added to equals the sums will be equal; and that one and the same thing cannot exist and not exist at one and the same place and time and in one and the same sense.

In the moral sphere, it is not only evident but self-evident that sin can be the quality only of voluntary action; that a fountain cannot bring forth at the same time sweet water and bitter; and that a soul cannot love what God hates and hate what God loves and be at peace with Him.

It is on the crags of the absolutely indisputable and infallible, self-evident truths that all science and sound philosophy and theology base themselves. It is on the watchword of self-surrender to the self-evident in science and Scripture that there will yet be built an universal religion.

The World's First Parliament of Religions has done much to secure the acknowledgment of this as an unassailable cosmopolitan creed.

Of course, day has no fellowship with night, but it may have some fellowship with dawn. All the self-revelations of God in Nature, history and the human conscience outside of Christianity may be symbolized by the up-stretching aurora of the morning sun yet behind the horizon. Whoever follows back such beams to the unseen point from which they emanate, will be convinced, as Socrates and Plato were, that a great light is needed to explain the radiance of the brightening canopy. When the sun has risen, there is no need of proof of its peerlessness. And yet, before the sun appears, we ought to regard the dawn as sacred. "The invisible things of God since the creation of the world are clearly seen, being perceived through the things that are made, even His everlasting power and divinity so that" men "are without excuse." The Parliament of Religions was a series of summits of which the highest were in sunlight and the lowest only in the dawn. But the dawn broadens into day. Only those who shut themselves up in the dark caverns of false creeds, some of them lighted by nether fires, only those who refuse to breathe the open air of the morning, can fail to see the coming Sun.

II.

One charm of the Parliament of Religions was that it did not carry with it the predominant smell of the lamp. The midnight oil may have been used in the preparation of many of the papers and addresses, but the meeting had in it as a whole the ozone of the salt seas and of the four continents and of the thirty-two winds. Many of the representatives came from the antipodes. The ends of the earth met. It was very interesting, therefore, to notice how the foremost champions of Christian Theism, avoiding all mere technicalities, presented the central thoughts of the acutest scholarship, in popular speech adapted to both Occident and Orient.

Concord Theism, for example, was represented by the Hon. Wm. T. Harris, our National Commissioner of Education, and for years our foremost teacher of the sound part of Hegel's philosophy. In beginning his paper, he appealed first of all to the famous argument of Plato, reiterated by Aristotle and re-echoed all the way down the ages to our own time, that there cannot be dependent existence without independent existence. Here is an appeal to one of the cans and cannots of self-evident truth:

The first thinker who discovered an adequate proof of the existence of God was Plato... Dependent being implies something else than itself on which it depends.. The principle that there must be independent being, if there is dependent being, is the foundation of philosophy and also of theology. . . Aristotle's proof of the divine existence is substantially the same as that of Plato: an ascent from dependent being by the discovery of presuppositious to the perfect being who supposes nothing else; and the identification of the perfect or independent being with thinking, personal, willing being. Each and every contingent being presupposes the existence of an independent being, a selfdetermined being-an absolute Divine Reason. (Barrows, The World's P. of R., p. 306.)

To the same effect on this point spoke Professor Momerie of Kings College, London, and University preacher at Cambridge; Professor Valentine, President of Gettysburg Theological Seminary, author of one of our best American works on "Natural Theology and Rational Theism"; as well as the Very

Rev. Father Hewitt, of the Catholic University at Washington. (See Barrows, The World's P. of R. pp. 256-290.)

Whom were these experts addressing? Buddhists who hardly know whether there is a personal God or not. One hundred or two hundred years ago Buddhism was almost agnostic. Some of the foremost leaders of Buddhism are now fairly enough called semi-theistic, a few are really theistic. Contact with Christianity has made Buddhism more cautious in agnosticism than some agnostics are in their creed here in the Occident. But average Hinduism, a wide and vague term, cannot yet be considered as teaching, with any distinctness, the doctrine of a personal God. One of the essays read at the Parliament was by a young Brahmin professor, fresh in its odor of the foremost philosophical schools of the most learned native caste of India, and I found him saying that the doctrine of a personal God is not to be considered as a teaching of Hinduism.

"God, in the sense of the personal Creator of the Universe, is not known to the Vedas." Some occidental scholars have asserted the opposite. Some reformers of the Orient have taught that a personal God was reverenced by the authors of the oldest Vedic hymns. But we were told flatly by this representative of Hinduism that "the highest effort of rationalistic thought in India has been to seek God in the totality of all that is." "I humbly beg to differ," said this professor, not thirty years of age, "from those who see in monotheism, in the recognition of a personal God apart from nature, the acme of intellectual development." There is Brahmin pride in this. "I believe that this theory of monotheism is only a kind of anthropomorphism which the human mind stumbles upon in its efforts to find the unknown." (Barrows, P. of R., p. 318.) And so on through several pages equally vaporous.

It is difficult in any literature not prepared by occidental experts to understand the Occident. It is also difficult in any literature not prepared by the Orientals themselves, to understand the Orient. It is not safe to be guided chiefly by the Orient in a study of the Occident. It is not safe to be guided chiefly by Occidental scholars in forming our esti