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good saints as they are capable of becoming. The work, however, is not done, it is only just begun, when he succeeds, with the aid of God's Holy Spirit, in freeing their souls from sin. They are then only babes in righteousness, and God likes matured souls to do His work. They must grow in grace. And in order to grow they must have suitable nourishment. Not milk, but strong meat do they need, as they approach the maturity of Christian character. It is necessarily a slow process, and the shepherd of the flock must "let patience have her perfect work," that the members thereof " may be perfect and entire, wanting nothing." All in this school All in this school to change the figure may not make equal progress, but if the teacher be true to the methods which Jesus used, he will have the pleasure of aiding one and all in their striving, and will have the assurance that he "will not labor in vain in the Lord." He will encourage rather than denounce. He will preach the kingdom of heaven rather than that of hell, and draw his motives therefrom. He will appeal to the conscience, the reason, the heart, the nobler elements of man's nature, rather than the low and sordid. But while he will not cease to warn men of the folly and the dread retributions of sin, he will not threaten them with the unappeased wrath of God, but point out" a more excellent way" and induce them to walk therein. Thus will he imitate him who was sent into the world by his Father, "not to condemn the world, but that the world through him might be saved."

The weapons that he uses are sacred. They are sanctified by God's spirit. They were successfully used by the Son of God while on earth he was battling with the hosts of sin and error. If used in the same way, and with the same spirit, they will accomplish similar results now.

Second. But the clergyman has other work to do in the divine kingdom besides gathering the people together at stated seasons and praying and preaching. He must be a man of the world, living in it, yet above its foolish and baser elements. He must enter into human society, join the gay circle, and endeavor to elevate its character. He must sympathize with

the toiling sons of humanity, alleviate them in their sorrows, and temper their joys. He must meet the different classes of men each upon its own ground, and endeavor, by pleading, entreating and persuading them, to turn them from the broad road that leads to ruin, and induce them to walk in the way of righteousness. He must not confine his labors to the sphere which is technically called the Church, but must engage in moral, social and political reform. He must aim to save men from mere policy-dealing, time serving, fraud, chicanery, double-dealing. He must visit the homes of his parish, speak a kind word to the children, give wise counsels to the parents, pour the oil of healing upon the raging elements, cheer the desponding, comfort the sick and sorrowing, bear glad tidings to the poor, "heal the broken-hearted, preach deliverance to the captives, recovering of sight to the blind, set at liberty them that are bruised," — in brief, like his Divine Master, he "must go about doing good."

The kingdom of God is interested in every department of life and action, and the clergyman who resides therein must carry the good tidings of salvation and life out into the broad world of humanity, and thus strive to hallow every part of it. This was the aim of Jesus. We are safe to follow him. Wherever human hearts are beating with the pulses of life, wherever souls need the saving power of divine truth, wherever tears are falling, men and women hungering and thirsting after righteousness, there the clergyman can legitimately go and proffer his services. We find Christ in the courts of the Temple, the domestic circle, at the festival gathering, the tomb of Lazarus, in the fisherman's boat, with the laborer in the field, the leper by the wayside, in the centurion's palace. These were the scenes of his divine labors, these the posts of duty, these the fields of victory. Here we cannot do wrong to follow him.

Space will not permit me to go into extended details. But I wish to reiterate and emphasize this one idea: the field of the Gospel is the world. It concerns all the interests of humanity. It should not be divorced from secular interests,

business, politics, social and domestic gatherings, the daily cares, duties, trials, sorrows of men. It loses none of its sacredness when it enters the house, the shop, the counting-room, the field of labor, the caucus-room, the court of justice, the legislative hall, the executive chamber, and deals with men as responsible beings there. It is the privilege of the clergyman, and indeed every Christian, to carry his faith in God as his Father and Supreme Ruler, the spirit of Jesus, and the sanctity of spiritual truth, into all the ways and walks of his life. He thus introduces an elevating spirit into the busy interests of life and hallows and ennobles every act of duty. The character of the religion which Jesus taught is not sombre, but cheerful and joyous. It sheds sunshine and gladness wherever it goes. It banishes darkness and gloom and everything inconsistent with its spirit, and endeavors to bring into harmony with itself all the hostile forces of the world. It asks us to recognize God in all that we think or do, that "whether we eat or drink, or whatsoever we do," we may " do all to the glory of God."

The whole sphere of duty pertaining to the Christian Minister may be summed up in three words, "Loyalty to Christ." He is the ruler in the spiritual kingdom where every true hearted ministor dwells and labors. Every inhabitant of this blessed realm is a voluntary subject of him. All delight to obey him. They strive to imitate him as a perfect Exemplar. In imitating him they imbibe his spirit and through him they bow in submission to the Father and receive from him the truth which they need. Thus endowed and sanctified they go forth to reclaim the lost ones and bring them back to their allegiance to the common Master. If the minister ever follows Christ and adopts his methods, he cannot fail in the discharge of the duties pertaining to his office.

Prof. J. S. Lee, D.D.

ARTICLE XIII.

Comparative Philology in Our Colleges.1

WHEN a new science arises, it is necessary, in order that it may find a place in the curriculum of the colleges, for the friends of the stranger to fight and win four battles. They must first prove that the claimant is a science, in fact. Next they must make it certain that this new comer is of value, in an educational way, and worthy of a place among the old reliables. Then room for it must be found in a course of study already full-perhaps overcrowded. And lastly, suitable provision must be made for teaching it. Can such positions be won for comparative philology? Is it a science? Does it deserve recognition? Can we find room for it? Will the necessary means for teaching it be forthcoming?

I. When the forefathers of our physicists were searching for the fountain of perpetual youth, and zealous alchemists dreamed of that elixir which should transmute all metals into gold, there was surely no science of philology. Even a century ago there was none. Before that time the spirit of systematic investigation which was beginning to move in the world of thought, had indeed appeared in language matters. Certain scholars were anxious to discover the mother tongue of all the languages of the world; and they went to work earnestly, with such limited materials as they then possessed. The Hebrew, the oldest language, at least in its literature, with which they were acquainted, was very generally— and with more than the spirit of a tentative assumption - held to be that universal mother tongue.

The great genius, Leibnitz, urged on by his zeal in the study of ethnography, and thinking that linguistics might assist him in his search, collected words in different languages for the purpose of comparing them; and he accomplished at least this much: to promote the study of language he founded the present Academy of Science at Berlin, and won for him

1 Read before the Association of Onio Colleges, at Westerville, December 28, 1886.

self the title," Early Prophet of Philology." The Russians under Catherine II. prepared a special list of their words, and collated them with their equivalents in as many languages as possible. The product, when published (1787-9), was entitled "A Comparison of the Vocabularies of all the Languages of the World." Further classifications, based on wide assemblages of facts, were made by other scholars; though little of value seemed to come immediately from this work. Material was, however, being collected; the way was being prepared; and the comparative method was being applied to linguistic investigation. An accurate central principle was sorely needed. Some new discovery which should reveal the correct basis of classification was called for. In the history of astronomy we see that many facts had been gathered and much work done while yet the Ptolemaic system was prevalent, though little genuine progress was made in that science until Copernicus discovered and proclaimed the true centre. So in philology. The discovery which should reveal to scholars the linguistic families and their relations to each other, came; and Hebrew was no longer the mother language of the world. In the year 1765 the East India Company obtained its first sovereignty in Bengal. It determined to rule the people in conformity with their own laws; and Warren Hastings, then Governor-General, had a digest made of the most important of those laws. Sir William Jones, a scholar of especial eminence in language, was appointed a judge of the supreme court of judicature; and he undertook to improve on Hastings' digest of Hindu law. His attention was thus called to the native scholarly language, the Sanskrit. Under the auspices of the Asiatic Society others joined him in the work. In searching through the Sanskrit literature they

"amazed and delighted to discover at every step the most strange and beautiful correspondences, not only with the Latin and Greek, but also with their own mothertongue; and indeed with almost every other language of which they had sufficient knowledge to make it a term of comparison."

Sir William Jones was the first man who announced to the

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