University, where he has done his great life-work. His entire mastery of Menta. and Moral Philosophy, Ancient History and Political Economy, not only opened to him a wide range of practical usefulness as an educator and a scientific explorer, in their correlated branches, but he has done most valuable work for the State as a publicist, especially in adjusting its public charities and educational plans.

He has cheerfully placed his facile pen, his store of literary attainments, and his executive ability, under perpetual contribution to the public good. As an orator, a tutor, an essayist and a philanthropist he has served his fellow-men, and all his work bears the stamp of incisive originality. Few men have so constantly met American wants by articles of every sort, in journals, reviews, encyclopedias and reports on difficult questions, as President Anderson. Yet, few of these productions have been purely speculative. Always he keeps in view, and succeeds in commanding, that vigor of thought and directness of action which produce practical results in others, and especially on social and religious subjects. His whole being is organized on that economic plan which infuses himself into others, and stimulates the best impulses of all around him to emulate his examples and walk in his footsteps. In latter years, no man amongst American Baptists has done more to enlist its energies in our higher educational aims or has sacrificed so much to put them on a firm basis. God has blessed him with a mind and heart of the largest order, with a strong physical frame full of endurance, and with a vital ambition to bless men; nor has he spared himself at any point to secure this end. As the first President of Rochester University, his career has been wonderfully successful. He went to it in its weakness, and now its grounds and buildings are valued at $379,189, and its endowment amounts to $442,757, with a promising future; for he has enstamped its character with high attributes, and interwoven his influence with its coming history as effectively as with that which is past. His weight and worth, as a public benefactor who dares to bless others at great cost to himself, will stimulate coming generations through those who have sat at his feet as well as through his invigorating literary productions.

JOHN A. BROADUS, D.D. Born in Culpeper County, Va., January 24th, 1827. He is an alumnus of the University of Virginia, having taken his Master's Degree

in 1850. He served as tutor of Latin and Greek in that institution in 1851-52, after which he passed eight years as pastor of the Baptist Church at Charlottsville. In 1854 he was elected professor of Homiletics and New Testament interpretation in the Southern Baptist Theological Seminary, then located at Greenville, S. C., which high position he still fills in the same school, now located at Louisville, Ky. Dr. Broadus is quite as much wedded to the pulpit as to the class-room. While at Greenville he preached to several small Churches in that vicinity, as their pastor. He is a thorough scholar, a delightful preacher and a finished writer. So deliberate are his methods of work, whether in the study, the seminary, or the pulpit, that all forms of labor appear easy to him. Yet his nature is intense, his convictions lay hold of all his powers, and his entire being is thrown into whatever he does. His quiet manner carries the impression to cultured minds that it springs from the behest of high intellect, answering the command of a mellow spirituality, and so it gives double force to his teaching and preaching. The severe drill of his life speaks without the least pretension. His works on His works on preaching are plain, clear and profound, laying bare that art of splendid pulpit work of which he is so fine an example himself. His Treatise on Homiletics,' now a text-book on both sides of the Atlantic, stands side by side with his Lectures on the History of Preaching,' and makes him a teacher of teachers. To his other attainments he has added the benefits of travel in Europe and Asia, and his letters demonstrate his keen sense of discrimination. In private life he is winsome and unostentatious to a proverb, full of unaffected kindness and playful amiability. Children and sages equally love to gather around him, that they may listen to his humor and pathos; and the more eager are they, because he never indulges these at the sacrifice of common sense or the solid simplicities of truth. Publicly and privately, out of the abundance of a true heart, he speaks in the freedom of truth unmixed with guile, or with the least tendency to that petty detraction which fatally blights many otherwise noble spirits in the Gospel ministry.

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This chapter may be appropriately closed by a sketch of William Cathcart, D.D. He has made the denomination his debtor by his patient investigations and literary contributions. His scholarly attainments and tireless industry have fitted

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DR. WILLIAM CATHCART.

him to do an order of literary work which no Baptist had done, in giving the world his Baptist Encyclopædia.' Endowed with a thoroughly analytical mind, his studies have laid bare to him the radical extremes of Gospel interpretation used by the Roman Catholic and the Baptist. He has given the result in his 'Papal System' and Baptism of the Ages.' Having explored the philosophy of the Romish system

WILLIAM CATHCART, D.D.

fully in the one, he gives its direct opposite in the other. Dr. Cathcart was born in Londonderry, Ireland, November 8th, 1826, and was brought up a Presbyterian. Surrounded by the relig ious contests of his nation and times, Ireland forced its contrasts upon his attention from childhood. He was fitted for college by private classical tutors, but took his literary course in the Uni

versity of Glasgow. On becoming a Christian, the difference between the Presbyterians and Baptists was forced on his attention when at the age of twenty, and his convictions led him to forsake the religion of his fathers. He was baptized on

the confession of Christ, at Tubbermore, by Rev. R. H., son of Dr. Alexander Carson. His theological course was taken at Horton College, under the presidency of the late Dr. Ackworth. In 1850 he was ordained pastor of the Baptist Church at Barnsley, but was so uneasy under the English yoke of Church and State that in 1853 he left a prosperous pastorate to settle in America. The first pastoral charge which he took here was at Mystic, Conn., where he remained till 1857, when he became pastor of the Second Baptist Church, Philadelphia.

He remained in this Church for eight-and-twenty years, doing such an excess of work that at last a constitution of uncommon strength began to break under the load, and he was obliged to retire to prevent utter prostration. Not only did his congregation in Philadelphia double in size, but it became necessary to build a large and beautiful sanctuary in a new location to accommodate the increase. His people loved him almost to idolization, and gave him up with the utmost reluctance. In

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THE OLD FAITH.

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1872 he published his 'Papal System;' in 1876, his Baptists and the American Revolution;' a monograph, on that subject, without a rival; in 1878, his Baptism of the Ages,' and his Encyclopædia' in 1881. Having known Dr. Cathcart in intimate friendship for a full generation, his habits of study, his unflagging perseverance, and his uncompromising integrity, the writer is free to express the belief that no truer man lives in our Baptist brotherhood. As an eloquent preacher, a true friend, an honest man and a careful scholar, those who know him best regret the most his retirement in the prime of his manhood, as a serious loss in our effective ranks. He is but another example amongst us of the common sacrifice which our aninistry makes to the strain of overwork.

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It is a re-assuring consideration that these Christian leaders, in company with the great body of Baptist ministers in America, hold fast to the old Gospel faith. The Philadelphia Association was troubled at its New York session, held there October 5th and 7th, 1790, by a question from the Church at Stamford, asking whether or not it should fellowship those who held the new system of divinity.' The Association answered in the negative, denouncing these fine-spun theories' in detail. Then the body passed this minute: "This Association lament they have occasion again to call the attention of that part of Zion we represent to another awful instance of departure from the faith once delivered unto the saints; Mr. Nicholas Cox, late a brother in the ministry, having espoused, and artfully as well as strenuously endeavored to propagate, the fatal notion of the universal restoration of bad men and devils from hell. As such, we caution our Churches, those of our sister Associations and Christian brethren of every denomination, to be aware of him.' Happily our ministry is too seriously engaged in saving men from the wrath to come' to give much attention at present to the restoration of lost men and demons from perdition. When they get to heaven they may find time to speculate as to what can be done for those 'in prison,' if God shall call them there to that order of thought. But while they are filling their present pastorates amongst the lost sons of Adam's race, their chief duty to their Master and to 'bad men' is to cry, 'Behold the Lamb of God, who taketh away the sin of the world!' As ministers of Christ, sent to save wicked men, pulling them out of the fire,' as Jude expresses himself, it is quite as absurd to spend their strength in this controversy as it would be for twin chicks in one shell to fight over the question whether the outside world is all yelk or all white. It is simply shameful that a man intrusted with the care of immortal souls should be obliged to say to his Master, of one of them, 'As thy servant was busy here and there, arguing that if he should be consigned to perdition he will finally be rescued, lo! he was gone!'

CHAPTER XVI.

THEOLOGICAL SEMINARIES-LITERATURE-REVIVALS.

ERHAPS, sufficient has been said already about the early efforts of the Baptists to provide facilities for general and theological education, but there is a disposition to linger and contemplate the great contrast presented between the firmly laid foundations and the present state of the structure. As early as 1813 a charter was obtained for the Maine Literary and Theological Institution, and in 1818 a school was opened at Waterville, under the charge of Jeremiah Chaplin, D.D., who for several years had been giving theological instruction to a few young men who had removed with him to Waterville from his pastorate at Danvers, Mass. In 1820 this school was incorporated as a college, with both a collegiate and a theological department, but when Newton Institution was opened, instruction in divinity was discontinued and the institution grew into what is now Colby University. The spread of Baptist principles in this country is nowhere more strongly seen than by our present educational statistics. The State of New York is a fair example. In 1817 there were only three educated Baptist ministers in that State, west of the Hudson. Thirteen men met at the house of Deacon Jonathan Olmstead, in Hamilton, September 24th, 1817, and contributed $13 to the cause of theological education in founding what has now become Madison University, and the first class which graduated from the infant institution numbered but six members. To-day, 1886, the property and endowments of the Baptist institutions of learning in New York are estimated at $2,133,000. The Hamilton Literary and Theological Institution was opened on May 1st, 1820. Its first Professor was Rev. Daniel Hascall, and in the following fall, Elder Nathanael Kendrick, of Eaton, was employed to visit the school and lecture on moral philosophy and theology three times a week. The first regular class in Divinity was organized under his instruction, in June, 1822. Two members of this class were Jonathan Wade and Eugenio Kincaid, both of whom went on missions to Burma.

Gradually, the length of the course of study was extended and its variety enlarged, until in 1839 the restriction to candidates for the ministry was widened, granting the privileges of the institution to 'students of good moral character not having the ministry in view.' This enlargement, however, was accompanied by the provisions that: No change should be made in the course of instruction to favor such students, that they should in no case exceed the number of those preparing for the ministry, and that in no other way should the privileges of the latter be abridged