especially advising the native churches to choose their own pastors and deacons from amongst their own countrymen.

9. "That we labor with all our might in forwarding translations of the Sacred Scriptures in the languages of India.

10. "That we establish native free-schools and recommend these establishments to other Europeans.

II. 'That we be constant in prayer and the cultivation of personal religion, to fit us for the discharge of these laborious and unutterably important labors. Let us often look at Brainerd in the woods of America, pouring out his very soul before God for the perishing heathen, without whose salvation nothing could make him happy.

12. "That we give ourselves unreservedly to this glorious cause. Let us never think that our time, our gifts, our strength, our families, or even the clothes we wear, are our own. Let us sanctify them all to God and His cause. O, that He may sanctify us for His work! No private family ever enjoyed a greater portion of happiness than we have done since we resolved to have all things in common. If we are enabled to persevere, we may hope that multitudes of converted souls will have reason to bless God to all eternity for sending His Gospel into this country."

In this solemn compact, which sounds like an apostolic document, twelve cardinal principles are carefully set forth.

1. Valuing human souls at an infinite worth. 2. Informing themselves as to their actual needs. 3. Avoiding all putting of stumbling blocks in their way.

4. Watching opportunity to do good unto all. 5. Preaching Christ Crucified as their one theme.

6. Inspiring confidence by a Christlike life.

7. Establishing schools for Christian education. 8. Watching over and training native converts. 9. Raising up a native ministry for service. 10. Translating the Holy Scriptures into the vernacular.

11. Cultivating prayer and self-culture in piety. 12. Surrendering self unreservedly to God and service.

To this nothing remains to be added to give completeness and symmetry. It reads like an inspired paper. The marks of the Holy Ghost. are upon it. And we commend it to all friends of missions, and especially to all who have in view or in thought the field of missions. It need be no

matter of wonder that, although the first Hindu convert, Krishna Chundra Pal, was not baptized as a Protestant believer until 1800, fifty years after Carey's death, the native Protestant community, in 1884, numbered half a million, with

ordained native pastors outnumbering the missionaries, and every decade witnessing an increase at the rate of eighty-six per cent. !

Let this covenant be to the Church of Christ, as we start on a new century of missions, a trumpet peal of God for a new advance. A higher type of piety is the great demand of our day. Spiritual power depends upon spiritual life. Never will the Holy Spirit set a premium upon low spiritual attainment by resting, in Shekinah glory, upon a Church in whose courts are the idols of this world. While the Word of God is neglected, prayer degenerates into a form, and worship into ritual; while the line of separation is obliterated between the Church and the world, and the whole life of the Church is on the lowest level, we shall look in vain for the anointing from above.

How preaching and witnessing may be made more attractive and effective is a question whose vital importance transcends almost any other. The great need of the modern pulpit is spiritual power. With all the learning and culture of the ministry, a nameless deficiency exists; and the lack, to whatever traceable, is a lack of power. Even where preaching attracts, .how seldom it effects that great end, the salvation of souls! Why is it that even those sermons which gratify, do not satisfy, and many preachers who draw the crowd do not win men to Christ? There seem to be scholarship, intellectuality, and sometimes spirit

uality, and yet but little of that seal and sanction which the Spirit sets on the most successful preaching by using it to convict and convert.

The lack of power may exist where there is no lack of truth. Without God's truth there will not be God's power; but there is not always power even where there is truth, for these two are not synonymous in this wicked world-would they were! We have carelessly adopted that pagan maxim: "Magna est veritas et prævalebit," though all human history shows its fallacy and falsity. Men have always known more truth than they have practised. God Himself preached the truth in Eden, yet even there Satan's lie proved mightier. Noah preached truth for a century in the antediluvian world, and made not a convert. Greece and Rome and France knew truth enough to have saved them, but these, the most refined and martial and cultured of nations, have crowned falsehood and vice with the diadems of truth and virtue.

Truth, spoken in a sinful world, finds wrong and error mighty enough to keep the mastery : the Gospel itself, the very truth of God, needs something added to make it the power of God; and, what that is, the promise of the Father, fulfilled in part at Pentecost, reveals. We are now studying the science of spiritual dynamics, and may learn what makes our witness a dynamic force: "Ye shall receive the power of the Holy Ghost coming upon you." Unction, as it is called

by John, the Chrism (кpioμa), is that anointing for service which helps men to reach, touch, move, and mould the mind, heart, will, of the hearer. Our mistake is fatal if we conceive of power in missions as human. Even the most convincing argument, the most captivating rhetoric, the most exalted eloquence, do not imply this power. Unction has a logic, rhetoric, eloquence of its

own.

The power to move men Godward is a power, purely of God, and must be carefully distinguished from all channels through which it flows, or means by which it works, as the lightning is distinct from the cloud it charges, or the wind from the wave it heaves and rolls. This enduement of power defies all analysis. The secret seems to lie now in the glow of ardor and fervor, and then in tears of tenderness; now in the logic of reason on fire with conviction, and then in the logic of love warning and inviting. So also does it defy description, like savor, flavor, fragrance. But one may be profoundly sensible of its presence or absence. A sermon may be full of learning, empty of life-the mummy of the Gospel, the form without the soul -dead orthodoxy, wrapt in the cerements of the grave and having the odor of decay.

But, while we may not describe, define, analyze Unction, we may know its evidences and effects. First, when the power of the Holy Ghost comes upon us our eyes are anointed as with eye-salve,