affectionate, and frank, and alive to every noble impulse and aspiration. His conceptions of Christian manhood were exalted and refined, and all his teachings are a perpetual inspiration toward whatever things are honest, or true, or just, or pure, or lovely, or of good report. Some of his sermons are unsurpassed expositions of the ethics which are characteristically Christian. The sagacity and effectiveness of these teachings and incitements were all explained by the entireness and positiveness of his faith in Christ as the example and inspiration of Christian manhood for the loftiest and lowliest relations of life.

The faith of Dr. Bushnell enabled him to render an important service to the cause of tolerance and catholicity. He came upon the stage of thought and action just after the crisis of a stirring theological controversy. Its surges had scarcely began to subside when he became the occasion and the hero of another. It was by no abrupt or violent transition, however, that the community and Dr. Bushnell proceeded from the one controversy to the other. The discussions of the first circled around man's responsibility and God's sincerity, the nature and extent of sin, the nature and reality of God's moral administration, and the moral and spiritual significance of the provisions of the gospel for man's redemption. The authors most earnestly studied were Edwards and Butler, Locke, Reid, and Stewart, and the commentators of the new exegetical or historical school. After this controversy was well advanced, and the new generation had became familiar with its discussions, the writings of Coleridge began to be read in this country, and the philosophy of Germany gradually lifted its mysterious form from across the sea, half repulsive and half attractive, but ever challenging curiosity and compelling investigation. Carlyle, too, began to be read in here and there a paper strange in dialect and more strange in import. Kant was also studied with indifferent success indeed, but with indomitable perseverance. Schleiermacher and Neander re-opened the way to theological conviction through the heart and the imagination. These influences were just beginning to be felt when Dr. Bushnell brought his hitherto secularized intellect to grapple with the great truths of Christian theology, which have always fascinated and stimulated the greatest of men, who have learned the

secret of the child-like spirit. These new influences excited his intellect, and stimulated his imagination. Though independent in his thinking and never given to confess any special dependence upon any teacher or writer living or dead, he found both atmosphere and aliment in this new philosophical and literary life, which vibrated with convulsive if not revolutionary energy through every school of theology in this country, from Cambridge to Princeton. Nor should it be forgotten that those were times of great religious activity and aggressiveness in the way of revivals and measures to promote them, nor that every form of moral and social reform was publicly promoted and earnestly embraced or as earnestly rejected by multitudes of aggressive souls; that whole communities were agitated and churches were divided, that pastors were unseated, that the political fabric was almost lifted from its foundations by these excited discussions, which invoked earnest and excited argument, and called in question every custom and tradition of the past.

In all the discussions of those wakeful times Dr. Bushnell took an active part, and bore himself gallantly in them all. He early took the position that the great objects of faith must necessarily be apprehended through the forms of the imagination, and must consequently be incapable of sharp and fixed definitions and an exact terminology. He thought to introduce a new method in theology, and he conformed his own practice to his theory. His views were not new. I do not believe, as he held and applied them, that they are true, although the half-truth which they express is most important. They had been propounded before his time and formulated with great ability and eloquence, but they were dear to him as thought out by himself, and he applied them to the doctrines of God and of Christ in a series of elaborate treatises, in which some most sacred formulas were brought into question on grounds of reason and revelation. Had he been held to a strict and logical construction of his language he had not escaped condemnation. It was well for him and better for the church that he was judged by men who were capable of trying a man by the real significance of his thinking and believing, rather than by his verbal interpretations and his formulated

theories. But in all this ordeal it was the earnestness of the Christian faith of the man that saved him from being condemned as a theologian. How nobly he has justified this generous construction of the real import of his creed, by formally revising and amending some of his earlier teachings, I need not say. But the charity by which he was judged did not bless him alone that received it. It also blessed those who gave it and acquiesced in it when given. If theology in all Protestant denominations is now more tolerant of differences and more charitable in its constructions of import under a variety of phraseology, if it is more kindly in its spirit, it is in some measure owing to the earnest Christian faith which Dr. Bushnell exemplified, while with heroic boldness he contended for his rights to be accredited as a teacher of "the faith once delivered to the saints." No man needs now to be told that the methods of theological judgment which prevailed in Protestant Christendom fifty years ago can never again return, except the spirit of Christ shall be driven out from His temple by the dogmatism of the schools.

The Christian faith of our friend was eminently conspicuous in his conflicts with infirmity and his anticipations of death. In the year 1854 he was overtaken by an acute disease which seriously interrupted his regular labors in his parish. From that time he lived the life of an invalid. For twenty-one years he labored with varying degrees of hope and success. For a little more than twenty-one years he battled with threatening death. How heroically he contended for his life many of his friends know full well. How resolutely he combatted with infirmity, with what energy he summoned his mind 'to new activities and occupied himself with new interests, it has been inspiring to see and learn. He visits California, and, instead of thinking of his health alone, he throws his whole soul into prophetic anticipations of the new empire that is to rise upon the Pacific coast, and gives counsel and spirit to the founders of the college which was the nucleus of its promising university. He devotes himself with sagacity and perseverance to the realization of his darling scheme for the adornment and honor of his adopted city. He preaches here and there with unabated energy and zeal, either occasionally or in longer or shorter

engagements. One of the latest, if not the very last, of these services, was performed in this chapel,-some of us remember with what interest to us and with what painfulness to himself; and especially how a tender pathos unusual to him, entered into his last appeal to the young men who heard him. He brings volume after volume forth from the press. He maintains an unabated interest in old friends and lavishes a youthful freshness of affection upon those newly acquired. But it is all the while apparent that he does not struggle against death because he is afraid of death; but rather that he has conquered death, because the life he is now living he lives by faith in the Son of God. He becomes more genial in his ways, more kindly in his judgments, more sweet in his affections, more overflowing in his humor, more demonstrative in his tenderness. He

is contented to live.

He is not afraid to die. God is with him by day and by night. Christ has become more and more completely the indweller within his soul, and more and more the inspirer of his wonder and joy.

In one of the last days of the last year, I spent two or three hours with him in what I believed would be a farewell visit, as it was. He was cheerful in spirits and even buoyant with humor. He talked of the present and the past with more than his usual spirit and freedom, but with an indescribable simplicity and loveliness. At parting he asked me to come again for another three hours as pleasant as these we had spent together. I bade him good-by, never to meet with him again in what we call the present life. I know not how or where we may meet again, nor with what surroundings: whether in scenes to which earth's scenery has no analogies, or in some place like that in which his boyhood was spent-"a land of brooks of water, of fountains and depths that spring out of valleys and hills." But of this I am certain, that wherever and whatever that land may be, "the glory of God will lighten it and the Lamb will be the light thereof;" and of this also, that the man whose character is formed most completely by faith in the love of God in this life will be transformed into a manhood which shall be proportionately glorious in the life which is to be.

ARTICLE IX.-THE NEW PHILOSOPHY OF WEALTH.

PRACTICAL wisdom was never more in demand than at present. Questions concerning currency, free-trade, taxation, etc., are demanding and receiving the attention of Political Economists, and it is in this part of their science that the attractive fields lie both for the writer and the reader. The period of radical and irreconcilable diversity in the fundamental principles of the science seems to be past; the so-called "Mercantile Theory" exists no longer among scientists; the school of the "Physiocrats" has passed away, and a period of relative unanimity, in thought if not in language, appears to have arrived. If it be true, however, that this unanimity is, at best, only relative, and that even a small amount of obscurity and inconsistency hangs over those fundamental conceptions the clear apprehension of which is essential to all reasoning on the subject, then the removal of never so small a proportion of that obscurity may shed more light on practical questions than a large amount of discussion of specific applications. In the present state of the public mind financial heresies receive a ready circulation, and, if these false doctrines connect themselves, in any way, with fundamental errors of Political Economy, it is time that those errors were exposed and their teachers discredited. Those practical questions on the solution of which the prosperity of the nation so largely depends cannot be satisfactorily solved without the clear apprehension of correct principles.

Nothing can be more fundamental, in the science of Political Economy, than the conception of Wealth. John Stuart Mill, the legitimate successor of Adam Smith, has given the whole weight of his wide-reaching authority to some of the most mischievous errors of his great predecessor. While his definition of wealth presents nothing peculiar, his application of the definition is positively erroneous and inconsistent with the logical consequences of the definition itself. He has classed as wealth some things which do not possess the very attribute of "exchangeable value" which he states as essential, and he has