thought that there is one mouth less to feed, he cannot develop his heart affections. If he lives in a cottage where brothers and sisters sleep in one room, he cannot develop his conscience. If he comes home overworn, so that he has no time to read, then he cannot develop his intellect. Clearly, therefore, define such a social position for the laboring man as shall give him scope enough to be in every sense of the word a Man. A man whose respect is not servility, whose religion is not superstition, and whose obedience is not the drudgery of dumb-driven cattle. Until that time comes, the working classes are not free. It is the spirit of Christianity that man makes his circumstances, and, besides that, the circumstances make the man. The Scriptures, interested principally with our spiritual nature, are also interested with our physical nature; and the Redeemer of the soul is declared to be the Saviour also of the body. All the outer and inner life must work together, until we have done all that in us lies, not only to preach and teach the truth, but to take away the hindrances which stand in the way of truth."

England, like Germany, has been developing all through the century a vast system of "Inner Missions," philanthropic service for every form of human misery and need. Every science and practical art has been leased for the use of those who are in distress. Invention has been taxed by philanthropy as well as by manufactures and commerce. And at the close of the century the charity worker finds ready a whole arsenal of weapons of modern style

for the assault on the castles of despair. The helper of the poor needs less to invent than to use.

Various as were the types of belief, all earnest souls had this in common,-they all found the service of the Lord in doing good to men. People who could not worship together out of one prayer book, or go through the same ceremonies, or subscribe to the same creed, could face the grim foes of the Son of Man in the dark lanes of the city. There they met in the encounter with the desperate conditions and gradually came to a better understanding and a sweeter temper.

PHILOSOPHY.-Along with this ecclesiastical movement went the steady unfolding of a larger and more comprehensive philosophy and literature. Schulze-Gaevernitz and others have told the story of the intellectual revolution which carried men out of the eighteenth century and Benthamism into the spiritual altruism of Carlyle. The conception of

utility" has not been driven off the seas, but has taken on new cargoes of meaning at every port. Egoism itself seems almost transfigured in the new ethics, and self-interest is regarded as including interest in humanity. Altruism is thought to be necessary to personal perfection and happiness.

The gross caricatures of the Religion of Humanity, as they came from the later vagaries of Comte, have passed from ridiculous symbols to intelligible content in plans for betterment. Frederick Harrison did battle side by side with Hughes. Fantastic and insane as were many of the notions of the French sociologist, he and his disciples have rendered a

valuable service to religion, by formulating the idea of a community continuous in space and time, and itself worthy of devotion. Christian Socialists and Positivists meet at the altar of service in the sacred rites of philanthropy, the divine ritual of selfsacrifice.

Mr. Herbert Spencer's influence has been very great with men of this generation. His extreme individualism, his excessive distrust of political agencies of amelioration, his panic of fear of Socialism, are not shared by the modern world. The central current is all against him. His agnosticism, copying the lame metaphysics of Mansel, is a passing phase of bewilderment. But his learned exposition of the solidarity of human interests, his sublime confidence in the ethical order of this world, his deep love of truth and justice, his splendid illustration of the combination of even partial and malign factors for a beneficent result have, on the whole, contributed to the philanthropic movement of the century.

THE INNER LIFE OF THE UNIVERSITIES.—The nineteenth century long since invaded the mediaval cloister and disturbed the quiet of the leisured dons. Physical science, after many a protest of the clerical teachers, found its way into the lecture rooms and compelled attention. With this form of knowledge came a higher estimate of the value of health and a more accurate view of its essential conditions. Scholars found sanitation a suitable subject for a thesis, and microbes as interesting as Duns Scotus. Henceforth science had a mission to the feeble and

the sick, to the workman toiling in dust-laden atmosphere, to the child whose play ground is the vile gutter, to the miner trembling hourly in fear of explosions. Science opened the eyes of men to neglected cruelties and murderous abuses. Wherever the student of chemistry and biology went, he carried with him a penetrating analysis of causes, a scientific curiosity, an accurate method and searching instruments of discovery.

No account of the Settlement movement can omit the name of Dr. Thomas Arnold. His lectures at Oxford on Roman history gave him an opportunity to unfold his exposition of ethical values, his political conscience, his profound regard for the sanctity of the soul, his belief that Church and State must somehow contribute to the universal kingdom of truth and goodness. His thoughts turned to some "great work" in which he would like to join. "There are works which, with God's permission, I would do before the night cometh; especially that great work, if I might be permitted to take part in it. But above all, let me mind my own personal work, to keep myself pure and zealous and believing-laboring to do God's will, yet not anxious that it should be done by me rather than by others, if God disapproves of my doing it." Stanley says that the vision he had was of an ideal whole which might be incorporated, part by part, into the existing order of society.

It was at Oxford that Professor T. H. Green wrought upon the minds of some of the choice spirits of the century and turned them to seek the

Holy Grail. His own life illustrated this abstract but all-inclusive formula of what is worth while: Does this or that law or usage, this or that course of action directly or indirectly, positively or as a preventive of the opposite-contribute to the better being of society, as measured by the more general establishment of conditions favorable to the attainment of the recognized virtues and excellencies, by the more general attainment of the excellencies in some degree, or by their attainment on the part of some persons in higher degree without detraction from the opportunities of others." He insisted that the ideal of personal excellence could not be reached in a pure void, but only in helpful relations with other spirits. "That standard is an ideal of a perfect life for himself and other men, as attainable for him only through them, for them only through him; a life that is perfect, in the sense of being the fulfilment of all that the human spirit in him and them has the real capacity or vocation of becoming, and which (as is implied in its being such fulfilment) shall rest on the will to be perfect."

The name of John Ruskin is familiar to all who care for art. His position as Slade Professor of the Fine Arts at Oxford gave him access to the leaders of English thought. Mr. R. A. Woods says that he made social services interesting and stirred every department of social activity with his

message.

A few sentences of Ruskin will carry us into the heart of the movement we are seeking to understand. Perhaps those very words acted upon the