royal fool retorted that "the ministers themselves gave him occasion to speak of them, never ceasing in their sermons to provoke him, and to disgrace him before the people." This characteristic bore transplantation, and has continued to flourish ever since. It kept pace with the conviction that religion is an element in civilization; and that difference of opinion is not half so perilous, to the life of a community, as having no opinion whatever. It has never been true of New England, as it was of Great Britain when Bishop Butler wrote his famous Analogy, "that Christianity is not so much as a subject for inquiry; but that it is now at length discovered to be fictitious," nor could Bishop Warburton have said had he lived here, what he did not hesitate to say of the mother country in which he held his diocese: "I have lived to see that fatal crisis when religion hath lost its hold on the minds of the people." The religious life of the country, from Portland to New Haven, has been intimately bound up with its well-being; and a village which was too poor to sustain one church has never yet been found too poor to sustain two. At the moment when the genuine English nature was at its ripest; when the air was exhilerant with intellectual vitality,' and when, in Milton's words, God was "decreeing to begin some new and great period," large numbers of men, representing all that was finest in this English spirit, landed on these shores. It is difficult to imagine what the sequel would have been had the experiment which they tried been attempted by Dutch or Germans, by Frenchmen, Spaniards, or Portuguese. It is equally difficult to follow the fortunes of a band of cavaliers from the profligate ante-chambers of Whitehall; a company of adventurers from the court of Anne; or a detachment of squires, such as Fielding has drawn for us, from the England of the Second George. When the Pilgrims and the Puritans appeared here, the Imperial Policy of Elizabeth was still bearing its noble fruit; the policy, I mean, which attempted to increase the weight of England by increasing the weight of the individual Englishman, throughout the world, wherever he went. The chivalry of Europe now transferred its battle field from the old world to the new; but in changing its quest it surrendered none or its grandeur. Such shameless creatures as Carr and Villiers; the half crazy James, and his son Charles, -who lost so little when he lost his head-had no part nor lot in this great enterprise. Carver, Bradford, Eaton, Standish, Brewster, Winslow, come from an England with which these men had no concern. "It was high; they could not attain unto it." It was an England which cherished the truly English passion for Free Speech, Security of Property, Personal Liberty, and a Free Religion. It was an England in whose bosom lay, at that hour, deep fountains of civil, intellectual, and moral health. It was an England which, under the inspiration of plain country gentlemen, did what no other country has ever done with dignity-took the life of its monarch when he had ceased to be anything better than a monarch in name. The England of that day was not, as it is now, in the hands of the few, but of the many. "Not less than 160,000 proprietors who, with their families, must have made up more than a seventh of the whole population, derived their subsistence from little freehold estates." The Yeomanry were "an eminently manly and true-hearted race." And when the conscience of this .fine, independent class stepped on board the Mayflower, it was in no spirit of bitterness or malice against the land of its birth. "Farewell, dear England," was the cry which burst from the little company of emigrants as the shores of their fatherland faded from their sight. These were not such men as later years brought over the same track. They were not "leaving their country for their country's good; they carried with them something more precious than a bundle of rags and a light heart; they were no political malcontents, boiling over with frothy invectives against imperial tyranny. To such quiet massiveness of character as distinguishes many of the poor Scotch settlers driven to Canada by the inhumanity of the great landed proprietors, and many of the hungerbitten Scandinavians, turning now with streaming eyes from the sterile but dearly-loved cliffs of Norway, these first exiles added the priceless advantages of gracious manners, fine breeding, and an ample education. It would be strange, indeed, if such an ancestry had not perpetuated its lineaments in the native-born citizens of New England; and if I forbear to show at further length how remarkably this has been the case, it is only because those of my hearers who are to the manner born are already sufficiently acquainted with the fact; and those of us who are not, cannot, without a suspicion of discourtesy, call it in question. It is little credit to the New Englander, of the present day, if he is manly, cultured, devout, and high spirited; but it is very much the reverse of creditable to him if he be not! When Winthrop bade farewell to the white cliffs of England, as the southern coast died away on the horizon, he and his companions blessed God for their "parentage and education." They carried in their hearts the prophesy of all that was to happen here in the next 200 years. The War of Independence, far distant then, was an assured historical evolution; and the subsequent struggles through which this country has fought her way to union and peace, could not have been avoided without treason to the spirit of the Pilgrim Fathers. The mention of such States as Massachusetts, Rhode Island, and Connecticut, may not call up to the mind visions of wealth and luxury; but I dare affirm that it does summon what is grander far-an ideal of character. England has founded other colonies since; but I name India, Australia, Africa, in vain to arouse such emotions as stir the heart of the old nursing mother when she looks across the Atlantic and beholds this western child of hers. India was the refuge of fortune-hunting scions of great families; Australia was largely populated, at first, by criminals; Africa has become a favorite farming ground for young adventurers; but New England was planted by character and conscience. To character and conscience she has preserved her loyalty ever since. And when an Englishman, on his travels, finds himself here, he is in the ripe vintage of the greatest events, the greatest lives, and the greatest natures of the 17th century. Old England has been familiar to him from his infancy; but now, for the first time, he sees that still older England which, growing with the growth and strengthening with the strength of an eventful history, preserves still the brightest and noblest features of its splendid ancestry. "Thus to men cast in an heroic mould Came Empire, such as Spaniards never knew— ARTICLE II.-THE ROMAN LAW AND CALVINISM. IN discussing the influence exerted by the Roman Law upon Calvinism, I include under the term Calvinism not merely those peculiar tenets which distinguish the system of the Genevan reformer, but the whole body of doctrine which Calvin put forth; which includes, of course, much that is held in common by all churches of Christ. I prefer to use the word "Calvinism" rather than the phrase "the current theology," because while the Roman Law has deeply tinctured the current theology it has especially affected the Calvinistic scheme. Hence it is in the special study of Calvinism that we may best observe the influence of the Roman Law upon Christian theology in general. When one takes up Calvin's Institutes, or the Westminster Catechism, or a volume of Jonathan Edwards' or Dr. Hodge's Theology, he can but be impressed, if his attention is called to the fact, by the abundant use of terms of jurisprudence. Such words as "tribunal," "decrees," decrees," "penalties," "satisfaction," "obligation," "merit," "debt," "remission," "advocate," "federal headship," bear witness to the historic fact that our theological vocabulary had its birth, to a considerable extent, in a forensic atmosphere. In what follows I shall seek to illustrate how great an influence the Roman jurisprudence in particular exercised in determining the points of view from which theological questions have been regarded, in marking out the lines of theological thought and in suffusing the current theology with a legal spirit. Every student of Christian doctrine is familiar with the fact that in the Divine Providence it was given to the Eastern church to work out the problems of theology proper, the doctrine, that is, of the Divine Existence; while to the Western church was committed the development of Anthropology in the broad sense, that is, the doctrine of the relations in which God stands to man and man stands toward God. The acute speculative genius of the Greeks inclined them to the subtile discussion of the doctrines of the Trinity and the Person of Christ. The practical genius of the Latin church employed itself, by preference with the estate and prospects of man, with the doctrines of Sin and of Grace. Now, when we consider the moral relations in which God stands to man, we find them set forth in Scripture under a twofold imagery. God is represented first, as a Ruler and a Judge; secondly, as a Father. In the Old Testament the Divine Being is placed before the mind almost exclusively in the former relation. In the New Testament, He is exhibited as maintaining both relations; but especially the Divine Fatherhood is brought out in a new and remarkable way. The human mind. recognizes both these conceptions of deity as reasonable. As the establisher and executor of moral law, God may fitly be called a judge; as the author of the human spirit made after His own likeness and capable even from a state of sin of being made partaker of the divine nature, God may fitly be called the father of man. It is evident, however, that the fatherly relationship is the closer and more personal. The conception of God as a judge, on the other hand, rather contemplates men in mass viewed as subjects of a moral order. It was a characteristic of the ancient world, as distinguished from the modern, that there was a constant inclination to view men as component parts of a larger or smaller society rather than as individuals. The theory of personal rights has been wrought out almost entirely since the Christian eramuch of it, indeed, within the last few hundred years. In the ancient world the individual had no independent existence; he existed for the family and the state. Now, on the contrary, we are rather inclined to say that the family and the state exist for the benefit of the individual. To the ancient mind thus accustomed to merge to a great extent the individual in the social mass, the conception of God as a Judge, establishing and administering laws for a nation or for all mankind, would be more natural and congenial than the conception of Him as a Father. It is commonly admitted that revelation is progres sive, adjusting itself to the intellectual and spiritual capacities of men to receive it. In this we may see the reason why, in the Old Testament, God is regarded as a Judge so much more than as a Father. The Jewish mind, sharing as it did to a |