in both the one and the other. But is it not plain that the conditions of great forward movements in scientific discovery are very hard and exacting? In such movements the mass of mankind can never be engaged. Such movements will always be the peculiar task and the peculiar praise of a few-a few picked pioneer minds. What the mass of mankind can do, and the utmost that they can do, in connection with this great march of progress in science, is to follow, at a long interval, and learn the accumulated and accumulating results of the spirited reconnoissances continually made in new regions by those that lead the van. This is a popular education necessarily conducted in words. It has to do with results, not with processes. At least, with pro

cesses as distinct from results it does not much deal. You need only well-chosen words in well-arranged formulas to convey up the facts or the laws to the intelligence, and lodge them in the memory of the learner. To make new discoveries in any one of the sciences-nay, even to understand the processes by which past discoveries were maderequires an amount of exclusive and exhausting applica-tion of which apparently those little think who imagine. that men and women in general can be drilled into one multitudinous corps of occupation to go forward and possess themselves, like conquerors, of the hitherto unexplored regions of scientific truth. Nevertheless, to give the attention necessary for comprehending the processes by which, for instance, in astronomy, an eclipse is calculated; in mechanics, the path of a projectile is determined; in navigation, the latitude and longitude of a given point on the sea are ascertained-this is very well, it disciplines, it stimulates, it even enlarges the mind: but, mark it with care, such study is, for the majority, of no practical use. Really, to do the things that we theoretically learn how to do, requires skill that study never gives, skill that nothing can give but experience, practice; namely, experience, practice, such as is the exclusive privilege of specialists. Many excellent jokes have been cracked at the expense of the aver

age college graduate, happy with his handsome parchment diploma, couched in good engraved Latin that, for the life of him, the new possessor could not truly translate. Very well; but now suppose that same unconscious luckless wight to have been thoroughly drilled, not at college in Cicero, but at a polytechnic school in the theory, for instance, of surveying; say-you who laugh at the classical graduatewould you risk putting up an expensive building on debatable ground, on the chance of the young man's giving you, with no practice had beforehand, an accurate survey of the site with its just limits on all sides? With some actual practice had, however, I warrant you the young fellow might be trusted, and more safely trusted than if he had merely picked up his surveyor's knack by practice alone, no theory having preceded. And so, let but something practical and exigent depend on it, I warrant you, too, the classical graduate, after a degree of experience, would accomplish feats of translation from Latin and Greek perhaps equally surprising to himself and to his old college instructor. "Lessons" and "recitations" can not, in the very nature of things, give students the same practical facility in going through processes that comes from use in every-day life. But it does not thence follow that, in the business of educating, "lessons" and "recitations" are to be done away with.

This is a fascinating subject, and an inexhaustible one. I had no idea of discussing it fully. But it did seem to me that we should all get light upon it by applying freely our common sense to its consideratiou. I, for my part, hold by the classics as entitled still to conspicuous place in our scheme of liberal training.

My argument may briefly be summarized as follows: The literatures of Greece and of Rome are not, in themselves, of supreme value. The languages in which those literatures exist will not have been perfectly mastered by the college graduate. So, however, would not any other subject whatever of study that could be substituted. And the classic literatures though, as conceded, not in themselves

supremely valuable, are yet in themselves valuable to a very high degree. Greek and Latin offer what is absolutely indispensable to school education, a subject of study adapted to yield an unfailing supply of difficulties that the student must exert himself to overcome. (This is no less necessary to the moral than it is to the intellectual discipline of students.) The knowledge gained in studying Greek and Latin, though not immediately practical in the strictest sense, is yet in as strict a sense practical as is the knowledge gained in studying the higher mathematics, or the physical sciences carried beyond their mere rudiments or the most intelligible mere results. The mental dexterity and strength, and the mental habit acquired in studying Greek and Latin, are precisely what are needed by us all for constant use in the daily conduct of life.

It has not been all a huge mistake, these centuries, the attention given to the classics. If there is to be as to them a period of neglect, the pendulum will certainly in due time return. There will then be as if a second revival of learning.

ARTICLE II.

THE HOLY SPIRIT THE NEED OF THE CHURCH.

BY PRESIDENT G. D. B. PEPPER, D. D.

THIS discussion will assume what the subject implies, and so will take the form of an explanation rather than of an argument. Its aim is to make more clear what is already seen, to deepen feeling already existing, and thus to increase the vigor and effectiveness of action already right. It will be well to bear in mind, as we go on, that what is true of the Church is true of a Church and of each Church, and that, in this matter, at least, what is true of a Church is true of each of its members. The discussion respects neither an impersonal organization nor a mere abstraction, but individual men and women as organized together for work and life. By keeping this in view we may get from the discussion something for ourselves. Only thus can we get any thing for others, for power must be in us before it can go from us. To do, we must be.

Our discussion respects the need of the Spirit in that permanent redemptive agency by which the completed. Gospel, as contained in Holy Scripture, becomes "the power of God unto salvation" to them that believe. At the outset, however, it may be well to recognize that there are other antecedent and attendant forms of his agency upon which we are not less dependent. "God created the

heaven and the earth," and by the Word who became flesh were all things made, but not without the Holy Spirit who, in creation and formation, in preservation and control, is ever present in power and action. The personal life of Christ is represented as from the Spirit by virtue of the miraculous conception; but not less true is it that each

human life has this celestial origin, though under different conditions. That Spirit gives and sustains all life, even that of animals and plants. He has access to all the springs of human action, even in the most godless, so that, unconsciously to themselves, he turns men as he wills, leads them to the accomplishment of his purpose, and so weaves the wondrous web of human history. Still nearer to his permanent redeeming work is that of inspiration, by virtue of which men spake and wrote in God's name with an authority truly and fully divine. This was a work done in a few, but for all; and when done, never to be repeated. Upon this inspiration, in its products, every Church and Church member depends. Life appears, flowers blossom, fruits ripen, only where the word of inspiration is spoken, read, and received. Closely akin to his work of inspiration was his bestowment of those supernatural gifts which were mainly, if not wholly, for signs. How abundant, varied, and common they were a glance at the New Testament shows. We are, by some, most confidently assured that it is according to the normal idea of the Christian Church that these should remain ast her perpetual possession; that, on the one hand, they indicate and gauge the power of spiritual life; and, on the other, subserve and develop it. If these assertions were true, the Church at present needs not less, perhaps even more, than the early Christians these miraculous gifts. Such assertions, however, have no adequate support in Scripture, in experience, or in reason. The gifts were needful for the due inauguration of the present dispensation, but not for the development of life in and under it. In launching a ship there are needed appliances quite out of place in sailing her.

I. Of the Spirit's permanent redeeming agency, to which our subject refers, it is to be said: First, that the Spirit of God in the heart of man is the life-principle of the Church. A Church consists of Christians. If there are no Christians, there is no Church. And as are the Christians, such is the Church. If they are counterfeit, so is it. If they