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has the impudence to claim Luther as a friend of Pantheism, asserting that he prepared the way for the inauguration of Pantheism in the heart of Protestant Germany. Then we find M. Cousin asserting Christianity to be the best religion—as yet; and kindly offering to aid her in ascending to a yet loftier elevation. Parker cherishes towards it the warmest reverence. Our own Newman, while he denies the peculiar inspiration of the Bible, and its sufficiency as a rule of faith, heaps on it adulation of a certain kind, and talks of it in a way which is quite affecting-disguising the poison in a honied draught. And when we descend to the materialists, nothing but expressions of respect for the Bible meet us right and left. We can even detect it in Mr Holyoake, when he is in his saner moods, and does not fall foul of any clerical opponent. One sceptic only wishes to rid it of the interpretation superinduced by sectarianism; another would harmonize it with the discoveries of science, and a third would adapt it to the changing features of the age. All would in name` retain it, while doing their best to undermine it, to surround it with objections, and to cast discredit on its statements. Mr Emerson, for instance, in one of his latest works, when chanting the glories of human genius, thus levels Christianity and the Phaedo," Plate is at once the glory and the shame of mankind, since neither Saxon no Roman have availed to add any idea to his categories. Calvin

ism is in the Phaedo; Christianity is in it. Mahometanism draws all its philosophy in its hand-book of morals from him. Mysticism finds in Plato all its texts."

Mr Emerson says, that the intellect of Plato gave him a revelation wlich included all Christianity, and that the universal and world-embracing religion which he shadowed forth, and which really comprehends all the utterances of individual minds from Moses to Mahomet, while dimly and inperfectly recognised by them, is gradually dawning on the earth in the minds of the great men who represent the "over-soul" of humanity. The exstence of different religious systems and beliefs is a necessary result of the fomation of man's mental character-or, as he expresses it-"Our colossal thologies of Judaism, Christism, Buddhism, Mahometanism, are the necessary and structural action of the human mind ;"-but, from gropings and stugglings after the light, the end will yet be arrived at, and the religion fitte for the universal soul of humanity will expand to the view. As the forer were produced by the necessary appearance, at the proper junctures, of reat men who exhibited the developments of that age's thinking, so may te coming man be looked for, in whom shall appear the new religion, sued to the advanced age of the world. But, as for Christianity, it is no mre worthy of special worship now, than the faded mythologies of the early orld or the imposture of Mahomet. It is a very curious and admirable this, but it has served its day; let it merge in the vast ocean of common thoght, a great relic of the past.

Thus, from admiration of Jesus Christ, individually, as onef the greatest and purest souls of all time, one comes quite naturally, undesuch spiritual guides as the above, to the worship of other great souls, wise divinations are pronounced to be inspired in the same sense that his are hough inferior perhaps in degree. And this forms another remarkable feare in the variegated surface of modern speculative opinion.

When Mr Carlyle says, "All religion issues in due praical Hero-Worship," he expresses a sentiment which, whatever its wght in his own spiritual speculations, influenced others to a much great degree than probably he himself either expected or wished. But wht, in him, might

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amount simply to a feeling of reverence for the resolute will and commanding mind of another, took, in many, the form of reducing to the same category worship rendered to what was palpably human, and homage demanded by what claimed to be divine. In so far as "Hero-Worship" means simply homage rendered to superior genius, no fault is to be found with it, till it reaches that point, where a levelling process takes place, blending by imperceptible steps the earthly and the heavenly as alike objects of worship.* Now, this innate tendency of the human mind to render deference to a higher order of intellect, to which Mr Carlyle has given eloquent utterance, has been laid hold of by modern scepticism and very adroitly turned in an antiChristian direction. The words of Strauss very clearly convey the purport of the idea. "To our age of religious disorganisation, nothing is left but a worship of Genius; that is, a reverence for those great spirits who create epochs in the progress of the human race, and in whom, taken collectively, the Godlike manifests itself to us most fully." Or, as Emerson says, "It is natural to believe in great men. All mythology opens with demigods, and the circumstance is high and poetic; that is, their genius is paramount. Our religion is the love and cherishing of these patrons. distinguish the announcements of the Soul by the term Revelation. These are always attended by the emotion of the sublime. The trances of Socrates; the 'union' of Plotinus; the vision of Porphyry; the conversion of Paul; the aurora of Boehmen; the convulsions of George Fox and his Quakers; the illuminations of Swedenborg-are of this kind." Mr Carlyle's work "Heroes and Hero-Worship," unfolds this doctrine and enlarges on it, the whole tending to establish the great theory, that all men of genius are in the best sense of the word "inspired;" by some the feeling being displayed in greater potency than by others, while the works of all are "revelations." Entertaining their opinions relative to the powers of the soul and the value of its intuitions, it is almost inevitable that followers of the Carlyle school should also believe, that those whose inner light shines forth most brightly, are more worthy of homage than any book whose dicta that inner light is ordered to obey. Each soul of man proclaims its divinity by the fact of its existence, but the mightier souls of the race-the souls of ardent heroism and earnestness-the Platos and Christs, and Pauls and Cromwells, being the highest efforts of divinity, most deserve the homage of humanity.

Hence, on the great lights of the past, the heroes, intellectual and moral, of every age, the eye of adoring regard must be fixed. To them, whose exploits shed glory on all time and aspire to eternity, who soar above their fellows and reveal the God, must the knee be bent, as to the highest manifestation of Divinity, And this marks another eminent distinction between the modern and the older infidelity. The latter often attempted to destroy the sentiment of worship by pouring contempt and abuse on its object; the devotional feeling therefore was either blunted or depraved, utter atheism being the consequence; or it was revolted, a re-action being produced by the very force of the attack, and the mind then bounded back to superstition with a stronger partiality than ever. But, tempora mutantur; now-a-days they have "changed all that." The religious element in the heart of man is

* "I teach the heroic in the individual when I teach the pantheistic in religion, and I teach the pantheistic in religion when I teach the heroic in the individual.

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I wish to see the Deity everywhere; but I wish also to see heroes everywhere. Nature one boundless incense; humanity one divine hero; our own heart a continual prayer; our own deeds a continual heroism-graciously accept these sacrifices and this worship, thou living God!”—(WILLIAM MACCALL, Lecture on the “Living God.")

not rudely trampled on by infidelity, it is permitted to germinate and fructify. What kind of fruit it is to bear is another question, and one which our modern unbelievers answer after a novel fashion. The desire to worship is not derided or frowned on-it is satisfied. The object is not altogether withdrawn-it is simply changed. The indistinct revelations as to futurity are passed over, or in the meantime allowed to slip out of sight, while the heart is directed to other objects worthy of its warmest homage. The worship which all religions demand is dexterously blended with individual fancy or partiality, and the result is an absolute negation of that faith in Christianity, as the only system of religious truth which Christianity itself demands, and which the Divine Author and Finisher of the faith proclaimed to be necessary for the salvation of man's soul from the terrible penalties of unbelief. On the same principle of admiration for all "inspired" men, that is, all men of genius and earnest character, we are invited by Mr Emerson and his school to contemplate with respect and even reverence every weak enthusiast and inflamed fanatic, who has at any time worked himself into a fancied rapture, and pronounced it a gift from above. Plotinus is put on a level with Paul; and among those to whom the "revelation" was vouchsafed, are the dreaming Swedenborg and the crack-brained Jacob Boehmen.* No line is drawn-no distinction is made-the conversion of Paul and the convulsions of Fox the Quaker, are placed on the same ground and obtain an equal guarantee!

All the writers, idealist or materialist, who have advocated sceptical views lately, exhibit this characteristic prominently. Carlyle's "Hero-Worship" chimes in unison with the rapturous lucubrations of Emerson, and Parker says amen, to both. Strauss would surround the "solitary Jesus" with a new army of sages and demigods, and Heine, heading the student host of Young Germany, bows to the men of genius, the beacons that uplift their flaming summits above the tumults and darkness of the past. The chattering crowd of disciples also do their best to swell the paean with the feeble treble of their juvenile strains. Lecturers in our athenæums and philosophical institutions, with Socinian ministers, join in the chorus. Dawson bends the knee to the shade of Goethe, and Channing is deified by Martineau. A certain portion of the press abounds with this peculiar sentiment, and even materialists leave their gropings amongst dead matter to praise the only gods whom they are inclined to acknowledge. Refined Socinianism admires and teaches it, and the Humanitarianism of Pierre Leroux and Bruno Bauer, raises the altar and chants the hymn in its honour. And besides this, there are many notable symptoms in society, very influential and very decided, in diffusing, indirectly, such sentiments, separating the props by which Christianity is upheld in the heart of man, and gradually introducing an idolatry of human kind, living or dead, scarcely less degrading than that which lies prostrate before the work of its own hands.

We have thus named some of the characteristics that pre-eminently mark popular infidelity in our days, and distinguish it from mere atheism. We might name others, for the field is a wide one, and the opportunities to diverge temptingly abundant, but must forbear. And we think we have said enough to at least show the wide discrepancy existing between our modern popular infidelity and that of an earlier date.

*We suppose we may add Joe Smith the Mormon prophet and mad Thom of Canterbury. And why should the ladies be excluded from this interesting valhalla? There is a brilliant list of them, from Joanna Southcote to Luckie Buchan, the Cassandra of Wigtonshire.

THE PRESENT ASPECT OF THE SCOTTISH EDUCATIONAL
QUESTION.

AFTER a severe contest, which has been protracted over eight years, the religious tests in the Scottish Universities have at length been swept away. The strife is now deepening around the parochial schools, and on the events of the next few months it must depend whether the education of Scotland is henceforth to be national or denominational. Legislation of one kind or other is now absolutely necessary, and the government stand publicly pledged to bring forward an educational measure during the course of the coming session. The salaries of the parochial teachers are settled once in the quarter of a century, and settled according to the average price of oatmeal during the previous twenty-five years. The time for determining their salaries for the ensuing twenty-five years has just arrived, and there can be no doubt that in consequence of the reduction in the price of meal, the incomes of the schoolmasters will be reduced to two-thirds of their present amount. This certain diminution of the paltry remuneration now paid to the teachers was brought under the notice of the government during the course of last session of parliament, and they were strongly urged to pass an interim measure to prevent the reduction from taking effect. It was fortunately discovered, just in time, that the new average would not affect the salaries of the teachers until Whitsunday next. The proposal to bring forward an interim measure was, therefore, for the present, laid aside; but the premier publicly stated that if a liberal and comprehensive reform of the Scottish educational system were not carried during the course of next session, a measure would certainly be brought forward to suspend the operation of the existing law, and to prevent the reduction in the incomes of the parochial teachers. Since then there must be legislation of some kind or other, the only question that remains to be considered is on what principles it shall be conducted. The clergy of the Established Church, as a body, are united in offering a strenuous resistance to every measure for the abolition of their jurisdiction over the schools, and of the tests exacted from the teachers; and while they contend that the present parochial system should be greatly enlarged, and the salaries of the teachers augmented, they insist that the exclusive and sectarian management of the schools shall remain unaltered. The leaders of the Free Church, on the other hand, while advocating the emancipation of the parochial schools from the control of the Established Church, maintain that the religious instruction to be taught in them shall be defined and fixed by legislative enactment. While a third party, comprising the great body of the ministers and members of the United Presbyterian Church, a very respectable section of the Free Church, and a considerable number of influential laymen connected with the Establishment, would abolish the tests and the control of the church courts, and leave the election of the teacher and the government of the schools to local boards popularly constituted.

An intermediate plan has been framed by Sir James Shuttleworth, with the view of reconciling the second and third of these parties, and affording them a common ground of action. The scheme of the ex-secretary of the Committee of Council is intended solely for the northern division of the island, and is founded on the peculiar position of Scotland, and the unanimity which pervades the great body of the Scottish people respecting the mode in which the practical business of education should be con

ducted. An overwhelming majority of the community are convinced that an extensive reform of the parochial system of education is imperatively required, to adapt it to the altered ecclesiastical position of the country-they are of opinion that a national is preferable to a denominational system of education-they are at one on almost all the important points of doctrine and discipline-they have the same form of Church government, the same Confession of Faith, the same Catechism, differing only respecting minor points which cannot be introduced into any scheme of instruction for children; and finally, the mode in which nearly all the Scottish schools of every kind— parochial, sessional, subscription, and adventure, are conducted—proves conclusively that the people of Scotland are agreed in thinking that a complete system of education must include religious as well as secular instruction, and that the religious instruction shall be given through the medium of the Bible, and the Shorter Catechism. Sir James is of opinion that when the points of agreement are so numerous and important, diversity of statement respecting minor matters ought not to form an insuperable barrier to co-operation in the establishment of a comprehensive system of national education; and he has, therefore, propounded a scheme, which he thinks the various sects and parties in Scotland may accept, without any compromise of principle. In accordance with the views of the National Education Association, he recommends that the existing religious tests, and the superintendence and control of the judicatories of the Established Church should be completely abolished, and that the election of the teachers, the choice of the branches to be taught, and the entire management of the schools should be entrusted to local boards chosen by the rate-payers, or heads of families. On the other hand, he seeks to conciliate the other parties, by proposing that the heritors-the present electors-shall retain a share in the management of the schools, and that two-thirds of the local board shall be composed of the minister and two elders, deacons, or wardens, chosen from each of the congregations in the school district, possessed of a certain number of members.

This scheme, it will be observed,' provides for the entire abolition of all religious tests, on the part of the schoolmasters, and of all peculiar privileges on the part of the Established Church. It does justice to all parties, therefore, and shows favour to none. It does not prescribe, by statute, any kind of religious instruction, or insist that any public assessment shall be levied for its payment. It leaves this vexed question entirely to the local boards, who have full power to determine both the kind of religious instruction, and the manner in which it shall be imparted in the schools, to require every scholar, if they shall think fit, to pay a specified sum for the religious instruction which he may receive, and to set apart the grants of public money, in whatever way they may be given, avowedly and exclusively for the teaching of the various branches of secular learning, which are taught in the schools. The recognition of the ecclesiastical element is no doubt liable to objection; but it may be pleaded in defence of this part of the proposed measure, that character is a much better qualification for a seat on the educational board, than the mere possession of money; and that those who have been entrusted by the various Protestant bodies of our country with the oversight of their spiritual or temporal affairs, are as a whole better fitted for the management of the public schools, than the hundred pound heritors, or the fifty pound tenants. But, waiving this point, we would remind those who may object to this proposal, in the first place, that we are not responsible for the origination of the scheme, but only for its acceptance,

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