While, then, it is necessary to man, as a rational being, to define and interpret the gospel to the intellect and translate it into systematic theology, there is inherent in so doing the danger of falling into a rationalistic habit, and regarding Christianity as a philosophy. Especially should there be caution against this danger in theological seminaries, in which the student is necessarily occupied in defining, interpreting, vindicating, and systemizing the gospel to the intellect. There is danger that he come to be interested in the mere intellectual investigation of truth, rather than in Christianity as the power of life to sinners; that a dilettanteism of interest in philosophy and literature displace the earnestness of Christian interest in men and Christian zeal to bring sinners to Christ; or, in a different direction, that the spirit of controversy and the eagerness of theological discussion displace Christian love to men and interest in the minister's appropriate work of saving men from sin. There is danger, also, that the student be entangled and held powerless in his own speculations; so many are the questions suggested in defining, interpreting, and systemizing the facts of Christianity, and so severe and protracted the intellectual effort in the process, that they become associated in the student's mind with the facts of the gospel; and the life-giving truths come to his mind not in the freshness, simplicity, and power of the gospel, but as the nucleus of questions and difficulties, of metaphysical distinctions and nice adjustments of thought; and he is entangled and held fast in the bristling chevauxde-frise which his thinking has constructed around every truth of the gospel. There is danger that he be rationalistic, regarding Christianity only as a process of thought, and finding its whole significance in the definition of truth to the intellect. So, also, the history of Christianity must be studied as a history of doctrine. But there is danger in so studying it that the student come to regard the determination of doctrine as the great work which Christianity has accomplished in the past, as the entire significance of its history. In one age it determined the doctrine of the Trinity; in

others, successively, the doctrines of sin, of atonement, of justification by faith, until, as an eminent living divine has said, there remains nothing to be determined by the church of the future but the Christian doctrine of the church itself. But the history of the church is not found merely in the history of doctrine, but also in ideals which in Christ have become powers in the world, in confessions and martyrdoms, in missions and charities, in self-denial and heroism, in Christian experience of penitence, faith, and love, in triumphs over death, in the progress of justice, and of Christian customs, laws, and institutions, in reformations and the growth of Christian civilization.

Accordingly, the gospel does not address itself merely to the intellect, and especially not to the observing, analyzing, and classifying faculties, which positive science exclusively addresses. It addresses itself to the faith, to the moral nature, to the spiritual necessities, aspirations, and intuitions. This Paul recognizes in his preaching: "Commending ourselves to every man's conscience in the sight of God." Jesus recognizes it: "If any man will do his will, he shall know of the doctrine." And the intimations of the moral and spiritual nature are as trustworthy as those of our observing and comparing faculties; for they are of the very core of our being; and if they are false, the whole being is vitiated with falsehood. There is, then, a philosophical basis for the answer of an unlettered candidate for the ministry, who, when asked at his examination for ordination: "What proof have you that Christ is divine?" answered, with tears: "Why, bless you, he has saved my soul." And if the keen definition and proof of truth by and to the intellect is separated from the knowledge and evidence of spiritual experience, and we are obliged to choose which of the two is the safer preparation for preaching the gospel, I should not hesitate to choose the latter: "Blessed are they that have not seen, and yet have believed."

It follows that the effectual preaching of the gospel is more than the clear presentation of the truth from the intel

lect to the intellect. Education is not only the impartation. of knowledge and of intellectual discipline; it is also inspiration. And the effective preaching of the gospel is an inspiration to the hearer. But he who inspires another must live and breathe himself. All inspiration is vital. It is from the heart to the heart. The soul itself is the only vehicle which will convey spiritual truth from man to man. Even God, making his love a power in human history, brings it in a human soul. Preaching is not a mere intellectual process; it is not a mere thinking; it is an action the action of the whole man on his fellowmen. Lecky notices "the extremely small influence of definite argument in determining the opinions either of an individual or of a nation." It is faith, love, service, life, rather than argument, which convey the truth as a power of life to human hearts. Lord Bacon says: "Truth prints goodness." One cannot easily read lead types; an imprint must be taken off. Goodness is the imprint by which truth is read. The power of the primitive church was not merely the power of convincing argument and eloquent speaking; it was rather the power of the Christian life of faith and love.

III. The Progress of Christ's Kingdom is not to be promoted by Force.

Our Saviour says: "All they that take the sword shall perish with the sword." Institutions founded on force shall be overthrown by force. Institutions that are to be permanent must be founded on truth and right. Institutions resting on force must fall before superior force. If Christ's kingdom rested on force, it would be subject to the same law, and in some great convulsion of society would be sure to pass away. But it is founded on truth and love. Force moves in a different sphere from these, and cannot destroy them. Therefore it is a kingdom which cannot be moved. It can decay only when Christ's redeeming love falters, and justice and love die out of the heart of man. The history of the world has been a continuous demonstration of the

truth of our Saviour's words down to the overthrow of American slavery. There is no real progress except so far as truth establishes itself in men's convictions, and love rules in their hearts.

The state itself may not use force for the propagation of religion and good morals. Admit in any instance the duty or even the right of government to propagate religious and moral ideas by the sword, and you admit all that is terrible in persecutions and crusades.

IV. The Progress of Christ's Kingdom is without Observation. The growth of the kingdom is not manifested merely in the organization. Statistical tables of the number of churches, of communicants, and of ministers are but imperfect indications of the extent and power of Christ's kingdom. Its growth is in the inward experience of the soul. Whenever any human soul is quickened to penitence for sin and faith in Christ, it is a growth of the kingdom of God. And in society, every Christian truth which establishes itself in human thought and begins to control the life, every removal of an unchristian custom, every elevation of human sentiment, every transformation of an institution into accordance with Christianity is an advance of Christ's kingdom. Thus the progress is in its nature without observation. Souls are born into the new life; Christian ideas take their place in human thought; and men, intent on their worldly schemes, take no note of them; just as the workman, plodding homewards his weary way, takes no note of the stars which come out, one by one, and take their place in the evening sky. The kingdom is in the world, transforming the world into itself, as the mustard-seed is in the soil, transforming it into its own substance, and organizing it into the silently growing life and beauty of the plant. Thus pass years, of the results of which the statistician can make but a meagre report; but when they are gone we are surprised at the extent and power of the advance of Christian thought.

V. The Progress of the Kingdom is Providential.

God does not leave his truth to go out alone to its conflict with error; he goes before it in his providence. Indeed, it is not merely that his providential working in history is parallel with his work of redemption; it is rather that his work of redemption is his work in human history, and what we call his providential action in history is only incidental thereto.

God goes before and with Christian workers now, in his providence, as he used to go before and with his people in miracles. The Christian may work in obscurity; but God notes his work with loving interest. He may be opposed by men; but he is a laborer together with God. A providence silent and unseen works with him while he works, and for him while he sleeps; corrects what he does imperfectly, and completes what he leaves unfinished, and so gives to feeble beginnings a strange success, to obscure endeavors a worldwide emblazoning, and on counsels of faith and love which had seemed foolish and rash brings out at last the stamp of a wisdom beyond the age; and schemes at which contemporaries had sneered, posterity honors as evincing insight and inspiration from on high. It is common for Christian workers to find the way strangely prepared before them through obstacles seemingly insurmountable, as to the Israelites through the Red Sea. Even the beast of whom it was said: "The Lord hath need of him," had its way strewn with garments and palm-leaves. Where there is God's work to be done, there is God to do it. A little church in Scotland, harassed by persecution and ready to despair, wrote to Rutherford for advice whether they should give up. He answered: "So long as there is any of the Lord's lost money in your town, he won't put out the candle."

God's providential action is a perpetual proof of his continued redemptive action. Even miracles are scarcely so decisive proofs of his presence, or so lasting in their influence. Elijah brought fire from heaven, and consumed the priests of Baal; but the fire had scarcely ceased to burn when the