filled with the warm glow of first Christian love, gladly welcomed these delegates from her younger sister church at Antioch; and the whole church, filled with a lively interest in the cause of Christ, gathered together to hear the question brought forward, discussed, and to help in the settlement of it. The apostles and elders hold the main part in the discussion, because they had the most knowledge and wisdom. No thought of Episcopacy or Presbyterianism or Independency or any kind of thing like modern denominationalism appears in the whole transaction. It was the action of plain, sensible, earnest men, seeking the solution of a difficult problem in the most sensible way. So far as there was any corporate action, as distinct from individual action, it was plainly the action of local churches. The church of Antioch sent the delegates, and the church of Jerusalem received them. In the conclusion arrived at, the apostles and elders as individuals seem to have assented to it, and the whole church as a body. But where is the faintest semblance to Presbyterianism in all this transaction?

"The book" involves itself in another inextricable difficulty. It presently proceeds to say (foot-note on Presbytery), "The church of Jerusalem consisted of more than one (query, one what ?), as is manifest both before and after the dispersion, from Acts vi. 1, 26; ix. 31; xxi. 20; ii. 41, 46, 47, and iv. 4. These congregations were under one presbyterial government, proved from Acts xv. 4; ix. 22, 30; xxi. 17, 18; and vi.” It would be useless to quote any or all of these passages; for no shadow of Presbyterianism can be discovered in any one of them. They chiefly go to show that there was a large number of believers in Jerusalem. But the difficulty is here: "The book" specifies Jerusalem as the bounds of the presbytery, yet Antioch church, hundreds of miles away in the province of Syria, thrusts its troubles right into the Jerusalem presbytery. How such an irregularity is to be explained does not appear. Rather may we not say that the attempt to draw out of the Bible what is not in it is sure to involve us in difficulty?

them, such is the effect upon all, if the efforts do not succeed, the effect upon the church, the converts, the awakened, and the careless, when the special labors cease; the change in manner and method, in relative prominence of doctrines and duties, the infrequency of meetings, the lack of those peculiarities of style which have attracted attention; so many such points press upon them, that most are still in doubt. Nor has the largest experience prevented the diversity or the doubt, so

ing upon the truth, as an instrument which the Spirit will never neglect, through which He will always strive to save men, the evangelist presses the truth upon their attention, by selecting themes which are most personal, awakening, and immediate in their demands. These he urges upon their reason and conscience, to break up their apathy, and compel their consideration, that they may hear the voice of the Spirit, which has been drowned before. Relying upon the power of truth as God's instrument, and upon the Holy Spirit as a constant worker, the evangelist expects success when the human agency is brought up to its proper standard. He lays out his strength to bring the human agency up to its proper relation and co-working with the Spirit and truth, in preaching, in prayer, and every form of direct effort for the salvation of men. Who can doubt that the weakness of the work of Christ is just here, or that here is where the church needs special helpers, if at all, or that success will follow the supply of this defect? For this work, the previous success, a report of which precedes him, the specific object of his coming, as known by all, the shortness of his expected stay, the preparation for it by pastor and church, the training of his own labor and experience, and even the curiosity of the world, give the evangelist special facilities. Is it wise, then, that pastors and churches should see this lesson of human agency and power embodied in the labors of evangelists? Is it, in its nature, adapted to do them good? Is it wise that they should see how ready God is to bless His word and servants by these living examples?

3. This faith of experience, and the pressure of this personal responsibility in the use of the truth, beget a spirit of wrestling, trusting prayer for souls, which is seen by others to be effectual,

proving the power of prayer and the present personal richness of the promises. No one, we think, will deny that this is a common experience of those who labor with evangelists, though not in every instance. We need more of this personal appropriation of the promises, to identify God as speaking of our individual possibilities and privileges, the power and grace which are meant for us and may be obtained and used by us. We must not detract from, but fill out the promises with all the natural force of the language in which they are given, and then remember that the Holy Spirit had but an imperfect medium of communication, and could convey to us, by it, only a part, an earnest, of the wealth of meaning which is stored up in his mind and purpose. We can not interpret them too richly, though we may not interpret rightly. Especially do we need to feel this concerning the promises relating to our prayers and labors for souls. To this the experiences and successes of evangelists do tend, by showing the promised fruits of waiting upon God in faith. It leads to prevalent prayer, and in so far it is the best of all human influences, one to be coveted by every pastor and every church. While they experience it, every soul says, this is the divine way, it is the divine work, in the souls of His people, for so it is promised. So ought we to be. Here is the secret of power, in expectant prayer. It is always good for the soul to be in its presence.

4. The evangelist seeks, first of all, to induce unity, a more lively faith, a more fervent spirit of prayer, a more zealous activity for souls, in the church to which he goes. He seldom fails to secure these. He does not depend upon his own labors alone. He does not expect success with sinners, if he is not assisted by the united efforts of the many. He does not look for heat, if he can not kindle the spark to a

flame in the church. Hence he seeks much preparation, of special prayer, and conference, and humiliation, and consecration of time to such effort, in anticipation of his coming, that he may find all ready to receive the message of God into good and honest hearts. When he comes it is, first of all, to heal all differences, to remove all stumbling-blocks from the church, and make it a bright and shining light, that it may entreat men and prevail with God. By all this they are prepared to believe and trust the fullness of the grace of Christ, to honor the Spirit in their faith, to receive and rightly use the hoped for blessing. As means to this end, the promises are much dwelt upon, their real import and extent sought for and exhibited, and the results of true faith and faithful labor are presented, from personal experience, observation, and history, showing what God has done for and by His truth, in cooperation with just such unworthy servants. Thus the power of the church is secured and made available; its whole tone is elevated; it is brought into a state which is owned and blessed by the Spirit, as the condition of its success, and that which it should always retain. What conclusion shall we form, then, as we go back from results to their causes? Has the thorn brought forth figs?

Ending our inquiries here, we might say all this is very good, just what the church seeks for and needs. But we must inquire, are there no counteracting evils, leaving the question doubtful still? The very doubts and anxious inquiries, of which we spoke in the beginning of our discussion, answer that, in the judgment of many earnest Christians, there are such evils. We will examine some of them briefly.

In what has been said we have spoken of the spirit and methods of the true evangelist, full of Christ, and zealous for souls. No other should be

received, for no other is sent of God. No man is perfect in wisdom, even under the Spirit's influence, and hence the need of much carefulness, and searching for the wise and prudent.

1. The mere fact of successful labor puts the evangelist in peculiar, and often critical, relations to the pastor and people. That has been done by their united efforts, which many are in danger of ascribing to his individual efforts, and so he is in danger of being too highly esteemed by many, and his labors over-estimated to the disparagement of the pastor or the church.

There is most danger that young converts will fall into this error, to which all are liable to some degree. The harvest is likely to cause us to forget the patience of plowing and sowing and growth. If the evangelist has not the wisdom to appreciate these and kindred facts, and carefully guard against them, a great evil may result. His success is not measured by the number of hopeful converts alone, but also by the spirit which he leaves in the church, including the pastor and members.

2. Injury may be done by such excitement and outward demonstration as must, in the nature of the case, be transient, instead of directing the rising feeling into more useful channels and work, which are equally desirable at all times. Wisdom will keep it in mind, and seek to avoid that great gulf of emotion, beyond which there is a fatal spiritual ennui. A gusty cloud, which leaves no refreshing, is not a blessing. It is deliberate, wellreasoned faith which we are to seek for, that it may continue to grow. Yet it should be said, that the large experience of the wise evangelist ought to render him the best judge in this matter, and he may be held responsible, and that justly, for the results of his own measures. If unwise, they may turn his good to evil.

3. A good man, by much success, may be led to think of himself more highly than he ought to think, to assume the air of authority, as if he alone were to be pleased, instead of being a pleasant counselor with him whose assistant he is for the time being, and gaining what he wishes, by showing that it is best for him, if not for another. Such a spirit is hardly compatible with real success. But we need not proceed, for we designed only to show, that, in everything, the evan'gelist has need of great wisdom and prudence, which he must ever study, under the Spirit's guidance. He must judge of his success from a comprehensive view, of pastor, and church, and hopeful converts, and as well the prospective as the present state of each and all with whom he labors, or his good may be evil spoken of.

On the other hand, if a pastor or church invite an evangelist in the spirit of selfishness, to do their work, to be a substitute instead of a co-laborer, then sinners may be saved by another's faithfulness, but no blessing awaits those who invite him, except through repentance.

Success may be expected to unsettle such a pastor, and real converts may be expected to disturb the peace of such churches. They will suffer loss. If a pastor gives himself up to petty criticism of doctrine, or philosophy, or interpretation, or manner, in matters not essential, he will suffer loss in the esteem of his flock, in so far as success attends the evangelist's labor. And this success he seriously jeopardizes. It is better not to receive, than to receive without confidence; better not to receive, than to receive as a substitute, and then stand aloof to see what he can do. A little error is a great evil, then.

While the evangelist must seek to secure a permanent elevation of the

faith and love and zeal of the whole church, it is the great study and wisdom of the pastor to secure that result from every awakening, by seeing that every member is made a sharer in it, and, if possible, led to take an advance step in Christian labor or testimony. He must retain the pastor's place, going before and leading them; through all their special interest, retaining their full sympathy, and increasing it every day that he may guide them still, when he is left to labor alone. It must be secured while the work is going on. This relation of the pastor to the work is all-important, that it may be saved from that fatal collapse which. so often follows the labor of evangelists. Just here the highest skill, the best ingenuity, the hardest labor, the greatest efficiency of the pastor, are required, that the whole of that which has been gained or done may be embodied in the life of the church. Happiest of all, and most successful, is that pastor who treasures up his own and others' labors in the higher life of his church, as all the work of the Spirit will help him to do.

To this end, we believe that some are to be evangelists, and some pastors, and some teachers, adapted for harmonious coöperation, in securing the best results, when all shall seek to save souls, and build them, as lively stones, into a church which partakes more and more of the life of Christ.

We have presented these suggestions, to help, if possible, the perfect adjustment of the several agencies which the Master would employ for harmonious, and so the most successful, working. The times, a world in sin, a church torpid and weak, call for the best efforts of all, and that they join hands to help each other, that the day of Christ may be ushered in the more speedily.