elements of that story which aim at establishing the glory of God. Our conscience suffices to recognise the sincerity of the Bible and to vindicate its moral truthfulness. As a dogmatic speculation the unity of God and Christ has no particular virtue. Apply it to conduct it becomes an incentive, a power, a decisive element in life. There is but one word: righteousness."

In 1891, Godet spent a part of the summer at Zermatt. Known as a contributor to the Expositor, he was easily recognised by English visitors to Zermatt who had seen his portrait in that periodical, and were acquainted with his resemblance to Gladstone. He had, in common with the great English commoner, beauty of countenance, penetrating blue eyes, an extreme mobility of voice modulation, rapidity of physiognomic by-play, and that abounding interest in the topic of the moment, and in the act which circumstances demanded.

Godet was then more than ever bent upon producing his Introduction to the New Testament, in which so much would be finally collected that he had given before to the public in fragments, or to his students, more connectedly. The first volume appeared in 1892. The second volume began to appear in 1897, in instalments, the last of which was issued by his eldest son, in 1904, after the death of the author. One of his most original productions belongs to the same period: "The Time in the Life of Jesus that preceded His public ministry." And while we speak of originality, we should mention also: "Le Prométhée d'Eschyle," contributed in 1883 to the periodical, Le Chrétien Evangélique, at Lausanne.

After the model of what had taken place at Chicago, a universal Congress of Religions was to meet in 1900 at Paris, on the occasion of the International Exhibition. Such congresses Godet criticised owing to their inherent insincerity. He explained that, to his mind, religious unity should be sought in the missionary field, where it might be effected within the widest limits of Christianity, near the outer circumference, and might "regress" towards the heart of each Church at home. Frederic Godet breathed his last peacefully in his house in October, 1900.

Own

** It will be noted that the above address was delivered three months before the sudden outbreak of the great European War, and that both author and audience were ignorant of the aims toward which Hohenzollern policy was then being directed.

DISCUSSION.

Professor D. S. MARGOLIOUTH, Mr. M. L. ROUSE, Lt.-Col. MACKINLAY, and the SECRETARY expressed their indebtedness to Professor ROGET for his interesting address, and the CHAIRMAN, in closing the proceedings, said—

In this Institute we pronounce the name of F. Godet with emphatic and grateful reverence, first because of the Entente Cordiale that subsists between English and French Christians, but also because the Philosophical Society of Great Britain recognises the œcumenical bond of gratitude that binds it to a savant of European renown.

Our aim, like his, is to present the faith of Christ in a manner that can recommend it to the sincere thought of our age.

Among ourselves, scholars like Lyttelton and Westcott have recognised the merits of the great Swiss Expositor. Westcott expressed the high esteem in which he held Godet's Commentary on St. John. E. G. Selwyn, a scholar of the younger generation, told me last week that he still regarded Godet's book on the Resurrection Narratives as among the most useful and convincing on that subject.

I myself would note by a pair of illustrations the remarkable gifts which Godet possessed: the gift of speculation and the gift of scientific sympathy.

The Study on Angels in the volume of Old Testament Studies illustrates very clearly the fine quality of Godet's speculative mind. The study in the same volume on the first chapters of Genesis illustrates his vivid interest in the questions which sometimes divide, but ought really to unite, the theologian and the physical philosopher.

In this Institute, it is not our function to directly propagate religion, but to make the belief in true religion more easy and more secure. We are in this sense acting in the spirit of the old and beautiful saying that theology is the queen of the sciences, meaning that theology holds a court in which all the sciences have their welcome and an honoured place. We are inspired by that dictum of Pico della Mirandola (1463-94): "Philosophia quaerit veritatem; Theologia invenit; Religio habet."

In this task we recognise that the work of a great exegete, such as was Godet, plays no mean part. He has himself finally embodied the aim of his own labours in a memorable phrase with which I will conclude my observations:

"Ce qui sauve c'est la foi seule; ce qui satisfait c'est la foi arrivée à la connaissance d'elle-même."

A hearty vote of thanks was passed to Professor Roget, and the Meeting adjourned at 6 p.m.

HELD (BY KIND PERMISSION) IN THE ROOMS OF THE ROYAL SOCIETY OF ARTS, ON MONDAY, MAY 18TH, 1914, AT 4.30 P.M.

MR. E. J. SEWELL TOOK THE CHAIR.

The Minutes of the preceding Meeting were read and confirmed.

The SECRETARY announced that Dr. J. J. Acworth had been elected a Member, and Mr. Archibald Greenlees an Associate of the Institute. The CHAIRMAN then introduced the Rev. Chancellor McCormick to the Meeting, and asked him to deliver his address.

THE COMPOSITE OF RACES AND RELIGIONS IN AMERICA. By the Rev. S. . B. MCCORMICK, D.D., Chancellor of Pittsburg University, Pennsylvania, U.S.A. N this paper the writer purposely omits any mention of the Indian, the Negro and the Oriental in the United States. They present difficulties which must be met; but intermarriage is not one of them. The Indian problem is in process of satisfactory solution. Whatever be the final issue in the case of the Negro, it will not be miscegenation. The Oriental immigration has not yet, in spite of the feeling aroused, assumed serious proportions; nor will it involve either now or later any considerable intermingling by marriage, even though it were possible that such relationship might ultimately be mutually beneficial. We therefore dismiss these, important as they are in their place, from all mention in this paper.

Since the Jew prefers to keep his stock pure and marries almost always within his own people, no special consideration is given here to the large and important Hebrew immigration into America. It is true that the Jew touches life at many points and must inevitably influence racial development. He is crowding our city colleges and universities. He is taking his place in the learned professions. He is coming to dominate in many important financial movements. He enters wholeheartedly and with genuine enthusiam for humanity into many forms of social uplift. He is a force therefore to be reckoned with. But so far as the racial and religious composite is concerned, he affects it only from without, and therefore indirectly, and relatively ineffectively.

The process of racial and religious change now going on in America-by America in this paper we mean the United States of America-is the most remarkable known to civilization. Breeding and swarming are constantly recurring facts in higher as in lower animal life. Crowding, poverty, condition push; hope, desire, ambition draw-and again and again great hordes of people have gone out to find in other lands better opportunities and in them to establish happier and freer homes. No more cosmopolitan communities ever existed than ancient Athens, Alexandria, Rome. Each was a racial and religious composite. Even whole peoples have been so produced-the Hellenes in Greece, the Pelasgi in Asia, the Romans from Ramnes, Etruscani, Sabines. The Huns came down overwhelmingly upon Rome; later the Turks spread far out into alien territory. So into Great Britain came the Angles, Saxons, Normans. All this is history.

But in modern times, in Australia and in the Americas, migrations are taking place far surpassing anything previously known in history. The thing is gigantic, colossal. It is like earlier movements in origin and motive. It differs only in extent and in far-reaching consequences. The issues now vitally affect the whole human family. There are no more undiscovered continents; no more unoccupied lands. In the United States the original contributory nations were Great Britain, Holland, Sweden, Germany and Protestant France, forming settlements in New England, Maryland, New York, New Jersey, Pennsylvania, and the Carolinas. These people came to a land which on the one hand was practically devoid of population and on the other was practically unlimited in natural resources. For a hundred years and more the movement was continuous but relatively small. In 1790, the first year of the new nation's life, with a population of 4,000,000, not many more than 100,000 had come over in ships in the nearly two hundred years from the first settlement in Jamestown. For a century after 1650, immigration into New England was discouraged and practically ceased. It ceased everywhere about 1750, when hostilities were resumed between France and England. From 1776 until 1820-nearly one-half a centurynot more than 250,000 persons were added to the population by immigration Not yet, therefore, had this process, which is so vital a fact to-day, become a problem in America.

We speak of this in order to show that in selecting a date, even if it be done somewhat arbitrarily, when the population of the United States was a homogeneous one, we are fully justified