expressed by those whose record is extinct or unknown do not destroy the originality of any others who may cherish and express them, we are ready to assert that the ideas and utterances of a youth or octogenarian of to-day are as original to either and to this generation as the same thoughts and expressions were to the thinkers and speakers of the first family of the race. And, as already intimated, as the power to think and the gift of speech are divine endowments, so do man's individuality and the inspiration that moves him come from the same source. I would emphasize the assertion that although intellect in its substance and form is God's creation, yet its exercise and the thoughts it cherishes are its own production. Nor can I admit with the author that "evil thoughts are God-given," for it is written, "My thoughts are not your thoughts, saith the Lord." The power to think is "God-given," but the thinking is man's work. The inspiration that moves man's intellect is both inward and outward. The divine Spirit is an inward oracle and voices himself in the human consciousness. Angels are God's ministers to men, and he sometimes kindles a star for the wise to follow, and causes an apple to fall in the presence of the philosophic observer. And from the beginning "the times and the seasons have been in God's power." Hence we find in the department of providence revolutionary movements and new departures in simultaneous action under different leaders who have no conscious communication with each other. And the same thing exists in the world of science. The Review writer seems to be at variance with himself respecting originality, for the position he takes is original, it would seem, unless he borrowed it from the judgment of those referred to by the apostle Peter, who say, "All things continue as they were from the beginning of the creation till now." So far as fundamental truth is concerned, throughout the realms of matter and of mind all originality belongs to God; and he has his secrets, and keeps the mystery "hidden till the set time" comes to reveal it; nevertheless, along all the lines of knowledge and thought, the well-instructed scribe, as the divine Teacher says, "brings from the treasury things new and old." The advice to assimilate the ideas and to imitate the manners of certain great men so as to don their individuality would produce a counterfeit, and be a good way to destroy at once one's own individuality and identity, and would be too subservient to be brave. An imitator often becomes a clown. How, I may ask, did Bishop Simpson, whom our author mentions, become what he was? Did he Simpsonize? Let every one read and inwardly digest and practice the thoughts and lessons of the great teachers, and in the absence of such advantages let them commune with nature, with their own hearts, and with God, and thus develop and adorn their own individuality, which is the "more excellent way.".

The types of human individuality are as varied as are those of the beasts of the field, the fowls of the air, and the trees of the forest. Every man should think for himself, have his own standpoint of thought, consider and investigate the persons and phenomena around him, and improve and develop himself, and the "sum total" will surely show an increase in 53-FIFTH SERIES, VOL. VIII.

the treasuries of knowledge and truth at the close of every generation. Every man along the line of ages can be himself, and make his life as original as was Cain and Abel, or the sons of Noah in their generation. Indigenous fruits may become exotic, and both the one and the other may be cultivated by new gardeners in virgin soils.

To sum up the matter, let me say that history repeats itself, and revelation enlarges its role as time advances, and all past records are the textbook of the ages for the instruction of mankind. And in this school of knowledge all generations are alike pupils, and to make the most of it is a common privilege and duty; and in this way we may pay our indebtedness to those who lived before us by transmitting our gleanings to those who follow. And here the old and the new will blend in simple and majestic forms, and originality will be a continual quest. And in all this plagiarism need not exist any more than it becomes theft for the rising generation to speak the vernacular of its parents or of the country of its adoption. Plagiarism proper consists in copying the written or oral discourses or manners of others, and in passing it off for their own. In it there is nothing "royal." It is treason to all that is dignified and true. It is a creature of deformity, held in abhorrence by the ingenuous soul, and, like affectation, it is the scorn of common sense. Woodlawn, Md.

B. F. PRICE.

ISSUE ON POPULATION OR AREA-WHICH?

IN the July-August number of the Review T. A. Kellett takes exception to some numbers in the closing paragraphs treating of population and areas as given in my article on "The Doctrine of Pan-Slavism," which appeared in the March-April number of the Review. Taking it for granted that the square miles given in the areas of the Slavic countries mentioned in the article must be English, Mr. Kellett shows very easily and conclusively that I must be mistaken. I wish to say for the information of the readers of the Review, and especially for that of Mr. Kellett, that the square miles given in my article are not English, but German, and my oversight was in not drawing attention to that fact in a footnote. Bearing in mind that a German mile is a little over twenty times as large as the English, as any cyclopedia will show, it will be seen that the Bohemian kingdom (and here I must explain that this and all the Slavic kingdoms, as my article shows, are such as the Pan-Slavists would like to have them, not as they actually are at present-a fact which Mr. Kellett entirely overlooks) with a population of 9,000,000 will have an area of 36,000 square miles, or 250 residents to the square mile; the Serbo-Croatian kingdom, with a population of 8,000,000, will have an area of 90,000 square miles, or nearly 90 to the square mile; the Bulgarian kingdom, with a population of 6,000,000 or 7,000,000, will have an area of 60,000 square miles, or from 100 to 116 residents to the square mile.

Sistof, Bulgaria.

S. THOMOFF.

A FIELD FOR DEACONESSES.

THE demands upon pastors in these days of large churches are steadily increasing. To hold congregations of intelligent people sermons must be something more than fervent exhortations. There is a necessity laid upon the preacher to dig in the mines of thought. It is not enough to vigorously pound the pulpit. Time must be taken for study.

The preparation of two sermons every seven days, however, is only a small part of the duty. There is a prayer and a class meeting weekly, and usually a number of important committee meetings. Then the Official Board, Sunday school teachers, Epworth and Junior Leagues, young people's associations, and missionary societies have monthly gatherings. Funerals, weddings, and conventions make further calls upon strength. The pastor who meets all these requirements and acquits himself creditably must be industrious.

But obligation by no means ceases at this point. Pastoral visitation is a very essential factor in the maintenance of active church life. Hundreds of calls must be made in the parish every year. Pulpit ministrations, be they never so eloquent, cannot take the place of personal contact. Visit his people the preacher must, but many find that when they have gone to the limit of physical ability they have failed to properly provide for the needs of their field.

All this takes no account of unreached masses within a short distance of sanctuaries. By a little persuasion many of this class could be induced to attend our services. They are not hostile, but they need personal solicitation in order that they be brought under Christian influences. Romanism is wise. She multiplies laborers. Episcopalianism also shows great good sense. She employs many assistant pastors. The time has come for Methodism to adopt a similar liberal policy. There is a pressing demand for an increase in our working force.

How can we stop losses and occupy the territory within reach? Is it not feasible to summon deaconesses into service? Would it not be wise to have at least one of these consecrated women under salary as a regular assistant to the pastor of every large church? One thing is certainhelp must come from some source. Are not the deaconesses here in the order of providence ? WILLIS P. ODELL. Buffalo, N. Y.

[The suggestion contained in the above communication seems practical in its nature and deserving of thoughtful consideration. Certain it is that some relief must be found for busy pastors, on whom the multiplying demands of the local churches are laying constantly increasing burdens. So far as we are informed the deaconess has proved a reliable and efficient assistant in pastoral service wherever the experiment has been tried. It may be that the fuller application of the plan will afford the full relief which our correspondent desires.—EDITOR.]

THE ITINERANTS' CLUB.

THE ITINERANT'S CHIEF STUDY.

AN itinerant is above all things else a preacher. He is a herald. He is pledged to follow the command of the Master himself, "Go ye into all the world, and preach the Gospel to every creature." In a literal sense he "goes." The congregations do not seek him, he seeks them. Even to-day these itinerants go forth to places where there is not a single church member; they preach wherever opportunity offers, whether in the open air, a barn, a house, or a hall. They have been bidden to tell of salvation and they do it. How well they have done it and are doing it the wildernesses of sin which bear fruit to God attest.

Their discourse is simple. It is the "glorious Gospel of the blessed God." They do not invent the Gospel, they proclaim it. In their hearts and mouths it is not only the inspired word, it is a practiced life, a real experience. They joy to tell the story. They gladly sing:

"I love to tell the story

of unseen things above."

Sin and penalty, forgiveness and restoration to God's favor, the rest of the soul in God here, and the enjoyment of God's presence in the beautiful hereafter, are to them the deepest realities. They have experienced salvation from sin, they believe it, and therefore they preach it. This fundamental duty must tinge the studies of the preacher. His reading and his thinking must have to do primarily with salvation. The Gospel must be his chief study.

There are many preachers to whom the Gospel is more a message to the intellect than a message to the heart, more a logical process than a declaration of saving truth. They are not as familiar as they ought to be with its rich truths, its supreme end, and the choicest methods of its proclamation. The preacher must first experience religion, then study religion, then preach religion. By religion, of course, in this connection is meant the Christian religion, the religion of Jesus Christ. The study of the Christian religion then is the first study of an itinerant.

But how one shall study religion is one of the most important questions. We may answer this by inquiring how one studies natural science. He first of all takes up some text-book which furnishes the general outline and the ordinary nomenclature of his subject. He learns what conclusions have been reached-as far as possible what are the certainties and what are the uncertainties in the matter under consideration.

This preliminary study prepares him for those practical and personal investigations from which scientific progress comes. When one can read the book of nature intelligently and learn its lessons he is in essence, if not in attainment, a genuine scientist. Similar is the mode of advance in the knowledge of the Christian religion. Our knowledge begins generally in a proclamation of the Gospel by some Gospel herald or in the

instruction of some Christian teacher. The child in Sunday school almost unconsciously learns the great truths of Christianity. The man who has not been nurtured in Christian thought gets the great truths by hearing some Christian minister or by reading some Christian book.

A Christian is one who, having become intellectually acquainted with Christ as the Saviour, yields to him, believes in him, secures regeneration by the Holy Spirit, and lives a life in accordance with the Saviour's example and teachings. His conversion is but the beginning. He must grow up into Christ. He must, therefore, know him more and more. In order to this he must study what the Scriptures say about him. The Bible is his text-book. Having experienced its blessed influences and having known its central truths, he now begins a course of original investigation. Every fact of Scripture and every comment upon it now takes a new life. If he reads a particular passage which before was to him a mere intellectual concept, he finds it now an explanation, an illustration, a fact, or an argument related to some great truth of his religion. Only when one reads the Scriptures in this way can he secure the full benefits which come from their study. He will also find great advantage in the study of religion if he confines his studies largely to the book itself. Suppose, for example, one is desirous of becoming acquainted with the Pauline theology. How shall he go about it? He will first familiarize himself with the general outline of the Epistle to the Romans, which is a formal treatise by this master thinker and philosopher. If he is not already well versed in the nomenclature of theology he will find himself confronted with unusual words, or words employed in an unusual sense. The lexicons even will not make the precise meaning clear to him. He will be embarrassed by the varying definitions found even in the most scholarly dictionaries. He will find no satisfaction for his mind until he reads the whole clause, or chapter, or book again and again. Then, when the purpose of the great apostle has become clear, the meaning of the terms he employs takes a definiteness to him which he cannot find by the study of the opinions of others. It will be a good day for our ministry when they shall learn actually to study the Scriptures, sentence by sentence and word by word, with that plain, straightforward method which they apply to any other writing. It must not, however, be forgotten that no one can work independently of the labors of others. A reference to a good commentary or the instructions of a competent teacher will often reveal crudities in one's own thinking and inaccuracies in one's investigations which would have escaped notice without this competent supervision. Independence of study and of thinking does not involve egotistic self-confidence.

A TIMELY STUDY-THE GENERAL CONFERENCE.

THERE are some subjects of inquiry which are brought to the notice at regular intervals, and others that appear for special consideration only occasionally. The General Conference is one of the former. Every four years the representatives of the Church meet to discuss and decide