ars of
the world. The trials for heresy of Robertson Smith in Edinburgh and of
Dr. Briggs in New York have now little living interest. Yet biblical
studies in Scotland and America were incalculably furthered by those
discussions. The publication of a book like _Supernatural Religion_,
1872, illustrates a proclivity not uncommon in self-conscious liberal
circles, for taking up a contention just when those who made it and have
lived with it have decided to lay it down. However, the names of Hatch
and Lightfoot alone, not to mention the living, are sufficient to
warrant the assertions above made.

* * * * *

More than once in these chapters we have spoken of the service rendered
to the progress of Christian thought by the criticism and interpretation
of religion at the hands of literary men. That country and age may be
esteemed fortunate in which religion occupies a place such that it
compels the attention of men of genius. In the history of culture this
has by no means always been the case. That these men do not always speak
the language of edification is of minor consequence. What is of infinite
worth is that the largest minds of the generation shall engage
themselves with the topic of religion. A history of thought concerning
Christianity cannot but reckon with the opinions, for example, of
Carlyle, of Emerson, of Matthew Arnold--to mention only types.

CARLYLE

Carlyle has pictured for us his early home at Ecclefechan on the Border;
his father, a stone mason of the highest character; his mother with her
frugal, pious ways; the minister, from whom he learned Latin, 'the
priestliest man I ever beheld in any ecclesiastical guise.' The picture
of his mother never faded from his memory. Carlyle was destined for the
Church. Such had been his mother's prayer. He took his arts course in
Edinburgh. In the university, he says, 'there was much talk about
progress of the species, dark ages, and the like, but the hungry young
looked to their spiritual nurses and were bidden to eat the east wind.'
He entered Divinity Hall, but already, in 1816, prohibitive doubts had
arisen in his mind. Irving sought to help him. Irving was not the man
for the task. The Christianity of the Church had become intellectually
incredible to Carlyle. For a time he was acutely miserable, bordering
upon despair. He has described his spiritual deliverance: 'Precisely
that befel me which the Methodists call their convers