discernment of men of large business interests or administrative gifts. Sooner or later the various religious organizations will have to meet, in some better way than any thus far formulated, this growing need.

5. We need a release of pressure on the abler men. Many a minister to-day is a sort of community lackey. What other men are frankly too busy to do, he is supposed to be cheerfully ready to do. The list of odd jobs which fall to his lot would be ridiculous, were not their influence upon his life and work so retrogressive and so sad. He lives to serve others, but this vow of service is greatly imposed upon. If he is to lead in intellectual and spiritual matters, he must be given fewer errands to run, the financial burden of his church must be taken absolutely from his shoulders, he must have a suitable salary, and his time must be at least as carefully guarded as that of the average man. Some calls he is bound to obey, at whatever cost of time or strength,—illness, certain public duties, and real spiritual needs,—but his life must not be at the mercy of cranks, or of idle persons' whims.

6. We need a reorganization of preaching traditions. It is a tradition that a minister must, in general, preach two set sermons every week, give one informal week-day lecture, and be prepared to deliver, at any moment, funeral addresses, anniversary speeches, "remarks," or to perform other utterly impossible intellectual feats. Anyone who writes, or who speaks in public, knows that the preparation of a half-hour address which is worth anything requires a great deal of time. It cannot ordinarily be "tossed off," and help men's souls. Only an occasional inspiration, the result of a lifetime of thought and experience, is born in this sudden way. Usually excellence is the result of long and careful labor. The way to help this would seem to be a constant interchange of preachers, not only in one denomination, but among the various denominations, so that a really fine sermon would be heard by many people, and fewer sermons would require to be written. This is easily done in a large city or its vicinity. What congregations need most is not altogether formal sermons, but thoughtful, helpful talks containing a fresh, uplifting, and spiritual outlook over life, with a practical bearing on the occasions and duties of life. The work of both Frederick Robertson and Horace Bushnell has this direct and vital tone.

Ministers must study more. If they are freed from many tasks now put upon them, it is not unreasonable to ask that this time be put on more careful thinking. Too many a minister of to-day is, intellectually, something of a flibbertigibbet. His sermons do not take hold, because they have not the roots to take hold with. How many ministers possess, for instance, a scholarly knowledge of human nature or of the deeper aspects of redemption? Yet these things he ought to know. There is a large amount of intensely interesting, though spiritually undigested, material for a minister in a book like William James's Varieties of Religious Experience.

7. Greater care must be taken of the rural church. Any one interested in a great ecclesiastical polity must surely recognize the ultimate possibilities of our rural regions. Here are growing up the leading men and women of to-morrow. Ideals and inspirations set upon their hearts will bear fruit a thousand-fold. Hence there should be a definite arrangement by which a certain portion of the preaching time of the really able preachers shall be placed each year in some small and remote place. Several scattered country churches might unite for these services. Let such a man also make helpful suggestions for neighborhood social and intellectual life. While he is in the village, let the country pastor go to town, browse in libraries, art-collections, hear music, and get a general quickening of interest and inspiration. Let each compare notes with the other. They will both gain by this interchange.

8. There is too little recognition of individual talent in the Church. Too few workers are set at work which they know how to do, and the untaught rush at tasks which angels fear to touch. We have myriads of Sabbath-school teachers, but how many men or women really know how to teach a little child? The man is asked to speak or pray in prayer-meeting, who cannot possibly do it well, but no notice is taken of the fact that he thoroughly understands public accounts. A man is asked to subscribe ten dollars to a church affair, who cannot afford it, but his spiritual insight might save the impending church quarrel. People come and go in the churches, and many, I am convinced, drift away because they are never asked for anything but money for the support and interest of the Church. In no other sort of organization is this true. Even in the summer camp or mountain hotel or Atlantic liner, when any pastime or entertainment is suggested, the first thing to discover is, What can each one do? One, who has the gift of organization and management, "gets it up"; one sings; one reads or recites; one writes a bright bit of verse; another smooths out rising jealousies, or bridges, by a little tact, the abyss of caste. Why do we hide so many pretty talents under a bushel, when the church-door swings behind us? Why do we substitute such strange and foolish tasks, particularly for women? What would leading lawyers and doctors do, I wonder, if they were asked, as busy women often have been, to spend a precious morning in a church-room sorting cast-off clothes?

In every church, large or small, there are both men and women who are talented in a special way; who could bring gifts of training and experience to bear upon the problems and opportunities of the Church. Tell me, in prayer or speech-making, formal or social occasion, pastor or people, do we often bring our very deepest, tenderest, most inspiring emotional or intellectual life? It is not a whit more spiritual to be stupid than to be bright. This is what our church-meetings should be—not a formal and very dull round of prayers and set remarks, more or less pointless; they ought to be a yielding-up of our heart's best life to others.

9. We need, as a Church, a deeper spiritual life. We need the Power of the Holy Ghost. In spite of all the sorrow of the world, sorrow both of a personal nature and that which touches whole communities, there is only one real burden upon the heart of earnest men and women: it is our own inadequate representation of Christianity,—the disheartening difference between what we practise and what we profess. When the Church of God is in reality a powerful and hard-working body of sincere, honest, and loving people, the world will soon be saved!

SECOND: ADHERENCE

By the question, Why join the Church?—I do not mean alone, Why add my name to a church-roll? I mean, Why give myself, my powers, my education, my love, my loyalty, to advance the progress of the Church?

There is nothing we resent more than a waste of ourselves. To attract our service, there must be in the Church an inner vitality, a moving and spiritual fire.

1. The Church embodies the spiritual dreams of the world. Man does not live by bread alone; he lives by imagination, and by religious powers. In the Church of God, the spiritual imagination of man reached its highest field of energy, and has brought forth its most triumphant works. The great art of the world has centred about the Christian Church—its architecture and much of its noblest speech. Imagine a world in which every work which was inspired by the Church, or by the concepts of religion embodied in it, should be left out. What would we then lack? We would lack the greatest works of Michelangelo, Raphael, Titian, Francesca, Botticelli, Murillo; we would not see the cathedrals of Milan, Strasburg, or Cologne; we would never read the poems of Caedmon, Milton, or Dante. The hamlet