ADVOCATES AND OPPOSERS. 463 are impertinences coming between the mouth of the Lord and the will of His servant." We have thus indicated the leading points of the movement, without attempting to present the elaborate arguments for and against it. It will be observed that it ignores the standing division into "High Church" and "Low Church." It cuts the loaf the other way, from the top to bottom. Members of the old parties find themselves on either side. "The Episcopal Recorder" of Philadelphia (Low Church) advocates the movement; "The Protestant Churchman" of New York (also Low Church) opposes it; while "The Church Journal" (High Church, or perhaps we should say more correctly, broad-church), so far as it has revealed itself, sympathizes; and "The Churchman" (High Church) opposes. Yet none of these papers (it should be understood) favors the movement to the extent of advocating the liberal principle of ordination propounded by Dr. Muhlenberg. This movement has also its counterpart in England, but of that our limits forbid speech. It excites universal interest and discussion through the Protestant Episcopal Church. It is not as yet a school or a party. It is simply a vitality, a movement, a tendency. Its essence is Christian Democracy. Its great propulsion is the power of The People. It is a progressive movement towards Liberty. At the next Triennial Convention, held in October, it is likely to assume some organized shape, or, at least, concentrate its forces preparatory to an organization. To that time we look with interest. JAMES WADDELL ALEXANDER. THE OLD SCHOOL PRESBYTERIAN PREACHER. "Behold an Israelite indeed, in whom is no guile." WE acknowledge a peculiar hesitation in attempting a sketch of Dr. Alexander. It is a serious work to discuss the life and character of any man. To present a truth is not so serious; because its isolation from personal and social existence lessens the delicacy and responsibility of the task, and the truth wrongly apprehended by one is set right by another. The distortion of to-day gives place to the accurate portraiture of to-morrow. To define a principle is not so serious, for the principle can be contemplated till every fibre is outlined, and every phase radiant. To paint a landscape is not so serious, for its permanence affords continued contemplation and consequent accuracy; winds cannot sweep away its identity, and cloud-shadows leave no marring footsteps. To fashion a statue is not so serious, for it embodies but one sentiment, conceived by the artist, which genius enables him to set forth, without failure in the enduring and eloquent language of Sculpture. But how difficult, fully to describe a man, the truths of whose being are infinite in number and ramified through social life; the principles of whose character are ever changing by growth; the facts of whose experience are so numerous, and the most essential so sacredly guarded; who includes such a variety of sentiments, of thoughts, of opinions, of desires, that the bosom-friend has read but part; whose nature the cloud permanently darkens; or CHARACTERISTICS. 465 the prosperous sunshine warps, or temptation's storm disfigures or destroys. But the description of certain characters is specially difficult, because of the perfections which render description so desirable. A character, harmonious, balanced, disciplined, pruned of excrescence, is respected and loved, but not so much talked of. Moreover there is a sacredness surrounding a true and harmonious character, which exalts it above the sphere of every-day discussion, and shields it from the ken of curiosity. But while completeness of character disheartens one who attempts description, it also inspires in the same proportion. It is felt that the task, though serious, is a worthy one. The desire that a larger number should know such a character, is a constantly impelling power. It does not seem right that a favored few should monopolize the knowledge of its existence, or one cherished circle receive all the advantage of its example; that humility should limit the circle of appreciation, and modesty silence the tongue of praise. Yet we would not speak of such a one when on the world's highway, surrounded by the rushing strife for gold or glory, but rather when no cares of business were harassing, and no wild desire for wealth or honor inflaming; when ambitious thoughts and proud designs were banished, and longings for better things were felt; and when we should be inspired to press on in the path of right, by contemplating the example of an upright man. Thus would we talk reverentially of this religious teacher. We would not discourse of his achievements in eloquence or of his contributions to literature, neither would we recount strange circumstances of his life, for its calm surface has scarcely been rippled, though its depths have been at times agitated; neither would we describe his appearance on some great occasions, for on great occasions he is not present: but we would talk of his gentleness, his modesty, his devotion to the cause of truth, his Christian love; and we would read together from his discourses and learn of him by his writings. And still, if we were holding such converse, we would not eulogize, for we would bear in mind that eulogy is specially distasteful to him. Indeed, modesty, genuine Christian modesty, is a marked characteristic. He does not thirst for the praise of men, but rather loathes it; he does not strive for publicity or prominence, but rather shuns it. His highest ambition is to "do the will of his Father, and to finish His work." On entering the ministry he seems to have banished all thoughts of self-aggrandizement, nay, to have forgotten self, and only to have remembered that he was "bought with a price," and it was therefore his duty and his privilege to "glorify God in his body and in his spirit, which are God's." Such disenthrallment from all worldly ambition, such forgetfulness of self in the love of the truth, such freedom from all desire of distinction, even on account of the influence it insures, and the consequent advantage to the cause of truth-a desire generally deemed laudable-is not often seen in this world. We all love it when we see it: we prize it the more highly for its rarity. It specially becomes preachers of that Gospel first proclaimed by the "meek and lowly one;" and among them will it more frequently be found. But this characteristic does not trench upon independence of opinion, or make individuality of thought subservient to prevailing notions. Dr. Alexander is far from manifesting timidity in declaring an opinion which is demanded, or hesitation in defending one which is assailed. He is alike removed from the excessive readiness in propounding individual sentiments which savors of conceit, or the perseverance in their defence which betokens obstinacy. Nor does his modesty spring from self-depreciation, which roots out all originality and dries up the energies of self-reliance. He is conscious of mental strength. And knowing what it is, he recognizes it and respects it in others. He forms his own opinions, and forms them by his own investigation. They are the result of a careful scrutiny of facts, and are based upon philosophical principles. When thoroughly established and suitably grown, they are sent into the open day where the world may see them, without hesitation. They are never recalled because of the strength of opposition or the well-meant advice of politic friends. Their author only disowns them when a clearer reason shall have revealed their fallacy, or a deeper philosophy demonstrated their unsoundness. It is very seldom that a man who loves the truth, and is honest and faithful in LITERARY ACQUIREMENTS. 467 its search, is arrogant or timid in proclaiming opinions, or is obstinate or hesitating in defending them. Modesty and decision are the two graces that mark the good, great man. Respect is shown, not subserviency; regard felt, not adoration; modesty exhibited not servility. Dr. Alexander is not confined in his researches to one class of subjects. His mind does not plod round in a beaten track, always grinding out the same kind of juice. His range of investigation is remarkably extensive and comprehensive. In subjects strictly theological he is well versed, as becomes a theologian. But in addition to this, he is an accurate scholar in other departments. He is thoroughly read in ecclesiastical and general history. He has made extensive literary acquirements, and has a refined literary taste. He is on friendly terms with German writers, as well as with the chosen of his native tongue. He has gathered stores of learning and gems of thought from most of the departments of the intellectual world. He is remarkably familiar with the current literature of the day, keeps a watchful eye on the popular magazines, and does not allow political or general intelligence to pass unheeded. So extensive and varied. has been his reading, that few subjects can be introduced upon which he does not, in his unobtrusive manner, appear perfectly at home, or scarcely an author mentioned about whom he has not formed one of his well-grounded opinions. If one meets him in the arena of theology, he would pronounce him to be a good theologian; if in the broad field of history, an historian; and if literature and belles-lettres are the prominent theme of discourse, it might be supposed that to them he had devoted undue attention. Moreover, he has a keen appreciation of the beauties of works of art, and exercises thereupon a discriminating judgment. We speak of this wide comprehension of the literary pursuits of Dr. Alexander because of its unusual existence among the members of his profession. Ministers are quite enough inclined to be theologians, and to be nothing else but theologians. There is a tendency in the profession to exclusiveness of pursuit, and to confinement of thought. No man doubts that theology is the noblest of sciences, and the most exalted of studies, but to be suitably apprehended it may not be exclusively followed. The man |