TRUTH ADMITS OF TEST.

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and true Christian life fit into each other. The Christian truth is not, as it is sometimes represented to be, esssentially different from all other forms of truth with which science can deal in the way of experiment; nor does it rest so exclusively, as is sometimes alleged, on positive external authority. When a man trembles at the thought of God and an invis ible world, has he no experimental evidence of divine. truth-no proof within himself that "it is a fearful thing to fall into the hands of the living God?" When the Scripture declares that "out of the heart proceed evil thoughts, murders, adulteries," do we believe it only because it is there? Do not we know within ourselves that it is true? When the Lord talked with the woman of Samaria, was there nothing to impress but the probable credibility of the stranger? Had she no evidence warranting her invitation,

Come, see a man that told me all things that ever I did; is not this the Christ?" And the same argument might be applied to conviction of sin, hope of pardon, peace of mind, fellowship with God, struggle with corruption, and victory over the world; all which come within the range of experience. When

* John iv. 29.

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KNOWING IN OURSELVES.

Elizabeth of Hungary, after rough treatment from an old crone, who should have been grateful to her, tells her story, she has experimental evidence of spiritual truth.

"Let be-we must not think on 't.

The scoff was true-I thank her-I thank God-
This too I needed. I had built myself

A Babel-tower, whose top should reach to heaven,

Of poor men's praise and prayers, and subtle pride

At mine own alms. "Tis crumbled into dust!

Oh! I have leant upon an arm of flesh

And here's its strength! I'll walk by faith-by faith!
And rest my weary heart on Christ alone-

On Him, the all-sufficient." *

We can rejoin to experimental philosophers when they invite us to the laboratory, as we point to human fears, sense of guilt, remorse, despair, or, on the other and brighter side, to hope, peace, reform, and life of holiness, "Come and see.

"Oh, make but trial of His love,

Experience will decide

How blest are they, and only they,

Who in His word confide."

To get, then, the mind of Christ, and to declare it,

*The Saints' Tragedy (Act III. Scene II.) by the late Canon Kingsley.

THE TONGUE OF FIRE.

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is the primary end of the teaching officers of the Church. The living body of sympathetic men, saturated with the truth and feeling of the book, must bring it into contact with other men, through that marvelous organ, the human voice, and with such aid as comes from the subtle sympathy that pervades assemblies of human beings. And while systematically teaching Christ's truth, as they have learned it by the Holy Ghost, they must never forget the power that moved them, nor fail to honor that Divine Person who not only gives, but has condescended to be, a "tongue of fire." This work of speaking the truth is the justification, the "reason to be," the honor, the dignity of the Christian ministry.

LECTURE II.

It was stated in the last lecture that the ministry is not to be regarded and studied by itself, but in its relation to the Church; and so the sermon is not to be provided for as a detached factor, but as one of a number of co-operating forces. The ball is for the cannon; and the cannon is for the artillery; and the artillery is for its appropriate place as a portion of the army. Whatever may be said hereafter of preaching in the Evangelistic method-where continuous teaching with the view of building up men is not contemplated—we here and now think of the preaching of pastors. We venture to think that-whatever may be done by extraordinary men, who attempt little beyond preaching, and who effect much by the influence so exercised over masses of men-to the average preacher the greatest amount of usefulness comes by his being a pastor. It is freely admitted that the apostles were not continuous

PASTORS-NOT EVANGELISTS.

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laborers in limited spheres; but they were special agents for special work, with special gifts. It is freely admitted, also, that there have been apostolic men like Whitfield, John Wesley, and, in a different sphere, Nettleton, who accomplished the most noble results by preaching, apart from pastoral labor. But fully conceding all this, we adhere to the conviction that for you and me-ordinary men-it is the wisest thing to labor concurrently with our preaching in those other and related ways, which come under the general head of "pastoral work," over a limited field, and by persistence, continuity of effort, and force of known character, to supply in some degree the lack of special gifts and extraordinary powers. If ever there was any lack of talking faculty in America, we have the prospect of a remedy in a revival of attention thereto. "Speakers" enough we shall probably always have; but we want speakers who shall be pastors, and whose speaking shall be an integral part of an entire homogeneous pastoral work.

I propose to show the relation between preaching and the other parts of a minister's duties; and I place this topic here, because it will contribute something to our ideas as to preparation for preaching

2*