thing to do, and from the very universality of his occupations, his sermons must suffer. He has to attend to schools and clubs, to visit sick and poor, to govern societies and guilds, to undertake services and occasional duty, to keep accounts, and attend to social calls. The story of the ecclesiastical professor who asked the young clergyman who had been sent forth into a populous parish, how he was getting on with the Fathers, and received the reply, "Not at all well, I never find them at home," is hardly perhaps an exaggerated illustration of the distance the very idea of study is often pressed away from the mind by the urgent and manifold calls of parish work. Now the "special preacher" is exempted from this distracting diversity of employment. He has but one work, and the duties which may arise around it. He will not be lacking in experience. It may be said, 'What better preparation for preaching than parochial experience?' Quite so; our mission-preacher will have, from the continual exercise of his office, parochial experience as far as that experience is exclusively spiritual, and it is only in so far as it is spiritual that it can be an advantage in the work of converting souls. The mission-preacher will have to guide for the time those who are awakened by his appeals, and thence will he glean quite a large spiritual experience. Concentration is a secret of strength in this as in other departments of human life and labour; and thus, I contend, a great advantage must arise, if to our over-worked parish clergy, from time to time, one should come who is trained in exegetical, moral, and dogmatic theology, and who thus, from the stores which by unity of aim and occupation he has been enabled to amass, may give forth to the necessities of others who are more actively engaged.

(c.) But I pass to a higher region of life still. The men who give themselves to this work must be in an especial sense spiritual men. It is not so much the power of eloquence and of knowledge, as the power of holiness, which makes itself felt, and gives a ring of sincerity to the utterances of the preacher. I would venture, then, to suggest that those who are drawn to give themselves to this work should be formed into a Community, and have some rule of life which would help them, by the appointment of times of prayer, meditation, and self-examination, towards the attainment of holiness, and that one of their number be chosen to be the head of the household, who should have the power of directing his forces, and be communicated with by those who seek the assistance of the order. I know of two attempts to supply special preachers, one in this diocese, and the other in that of Oxford. I refer to the Cowley fathers, and to those at Stoke-upon-Terne. I believe in Cowley "the Society of St John Evangelist" numbers about twenty devoted men, whose work is known throughout the length and breadth of the land, and who have the honour of being the first promoters of the London Mission, 1869. At Stoke there are eight clerical members of that Society of preachers, and their head, but for illness, would have been now addressing you; these act under the sanction of the President of this Congress, the Bishop of Lichfield, and go into different parishes for the purpose of conducting missions, retreats, and for preaching courses of

sermons.

It may be said that these two societies are distinctively High Church, and therefore may adopt a line of action in missions with which some do not sympathise ; but my reason for referring to them is not one of choice but

of necessity, for I am not aware of any society with the same object which has been set on foot by our brethren of the Evangelical school, though it is the school through whose instrumentality, be it said to their honour, the dry, lifeless essay, which used to be the weekly production of the pulpit, has been exchanged for the vigorous appeal to the heart and conscience, and the endeavour to bring home to the soul the work of Christ. But whatever our opinions may be, this fact remains untouched, that those who have given themselves to the work of special preaching have found themselves utterly unable to cope with the number of applications for help which have come to them; and this is enough to show that the parochial system itself is insufficient to meet the needs of the present agefrom no fault of the system itself, but from increase of life and population. 2. Now the employment of "special preachers" must be regarded from our second point of view, in reference to the parochial clergy.

(a.) I would lay down as a rule that no special preacher be allowed to officiate in a parish unless he has the consent of the incumbent; and perhaps I may add, a consent given after the incumbent has held some consultation with the regular communicants, if the invitation of the special preacher is for the conduct of a mission. This would prevent (if in times so changed there could be such a possibility) the recurrence of any of those feuds which resulted from a collision between the secular and regular clergy in the thirteenth century, when the "religious preachers" were by a bull of Alexander IV. exempted from the jurisdiction both of bishops and parish priests. In a national church there is no external ecclesiastical power which can interfere with the mutual relations of the clergy, and the fact that the special preacher must be invited by the incumbent to minister in his parish, places the special preacher at the mercy of incumbents, without whose consent no opportunity for the exercise of his function could be afforded.

(6.) The advantage to the incumbent from the employment of special preachers may be great in this respect; they may be able to help him by using a plainness of speech which the regular minister could not, or would find it most difficult to employ. Even supposing the incumbent to be a man of considerable preaching power, yet from the delicacy of his position, from constant association with the people, from the knowledge he possesses of them, his utterance may be sometimes fettered by the fear lest his admonition should become too personal, or be deemed a breach of confidence by his parishioners; whereas the stranger who arrives, disentangled with the web of parish strife or parish tattle, can say without offence, or the danger of making matters worse, what the parish priest could not venture to say. But suppose the parish priest to be no preacher (it is a modern idea that every "parochus " must be also a preacher, he might be a first-rate parish priest in all other respects; and on the contrary he may have preaching powers, and yet not be the right man to be in charge of a parish), what an advantage in this case to the incumbent is the aid of the mission-preacher. It would be like that which Moses craved, because he was "slow of speech, and of a slow tongue," and gained from Aaron his brother, who could "speak well." The new mode of address, directness of appeal, aptness of illustration, interest of anecdote, dramatic power, would have an awakening effect, and give a new impulse to the parochial machine, which the incumbent, when it was once given, could direct. It

has been said that such a gift is liable to excite jealousy in the one who does not possess it; but such an idea only suggests that there are cases where the parochus himself may profit by the elevating power of a mission. If nothing but the benefit of the souls of the people is sought, then parochial clergyman and missioner have the same end in view, and work, though with different gifts, as the instruments of the same Spirit, and therefore should mutually rejoice; though one may plant and the other water, or one sow and the other reap, they both would rejoice together. To such a thought-I had almost said accusation-every truehearted parish priest will reply, "Enviest thou for my sake? Would God all the Lord's people were prophets, and that the Lord would put His Spirit upon them!" (Numb. xi. 29).

(c.) There are two other benefits which may accrue to the parish priest from the establishment of "an order of preachers."

(1.) It is often found, in the country especially, difficult in cases of illness, or "breakdown" from over-work, to obtain a clergyman to do the duty, and sometimes there is anxiety when he is obtained as to his antecedants. An order of recognised preachers would supply this need, and relieve the sick and weary from the anxiety and toil now inevitable in finding a substitute.

(2.) But further than this, it might be possible, perhaps, and an advantage for the parish priest himself, to find the rest he needs in the house which has been set apart as the home of the order of preachers. He may then for a little while be away from the cares of his parish, and recruit his bodily, and it may be also his intellectual and spiritual, health, and the library, regular offices of prayer, mutual intercourse with the clergy, may be all of benefit. He may stay for a while in the house of the order of preachers, whilst one of the special preachers might reside in the rectory or parsonage. I have rather assumed that these special preachers would be single men, as it would be impossible for married clergymen to lead this wandering life, or to live in community. This interchange of residence would also have the benefit of preventing the members of the order from the danger of narrowness of sympathy, and the liability of forming too distinct a caste; whilst the advantage to the parochial clergy would be considerable, both in finding a ready and reliable substitute, and a quiet spot where they may give themselves to study and prayer. This time of retirement would not be lost to the parishioners, who would afterwards enjoy the fruits of it, in the higher spirituality, the greater knowledge, and it may be more vigorous health, of their pastor on his return to them. This last would be the more ensured if the site of the house for preachers were chosen with a view to its salubrity. Perhaps I may be permitted to mention that the "Clergy House of Rest " at Malvern is one step in this last-named direction: though it does not send out preachers, it affords rest to those who seek it within its walls, and times of Retreat.

(d.) Again, the parish priest has the most important part to take with regard to a mission. It must not be imagined that the special preacher will do all; the ultimate success of a mission really lies with the parochial clergy. They have to prepare the soil to receive the seed; secondly, they have to tend, to nurture and preserve the tender shoot. A mission with the best preachers may fail for lack of receptivity amongst the people, who without preparation may flock together, rather with the interest of

curiosity or intellectual excitement, than with a deep sense of the responsibility which such an opportunity involves. To preserve those who are touched by God's grace from returning to evil ways, to sustain the impression made, is the anxious and delicate work of the pastor when the special preachers have withdrawn themselves. The special preachers are not to supersede, but to supplement, the ordinary parochial machinery. 3. And now to view their employment in more direct reference to the people.

(a.) Some object to missions on the ground that they are of too emotional a character, and here it will be necessary to separate use from abuse. Souls are reached in different ways-some through an emotional, others through an intellectual, entrance. The feelings are a great aid in the beginnings of repentance. "Not as if," says one, "this excitement of mind were to last, but it will do its office in setting us off." The emotions may be stirred, it is true, and the higher powers of mind and will remain untouched; the sweetness of music, the beauty of ritual, the charm of eloquence, may produce a passing sensation which is only a species of religious luxury, and this is valueless if it stands alone. But when that emotion is not the solitary effect which is produced on our complex being, but either introductory to, or collateral with, or resulting from, the action of the higher powers-the will, the mind, the consciencethen emotion is a great help towards repentance; and it is emotion, standing in one of these three relations to the higher powers, which the mission-preacher strives to call forth.

(b.) It has been said, again, with regard to the effect upon the people, that the reaction is a greater evil than the passing energy of life is a good, and that things in the parish become as bad, or worse, than they were before. Now, is there not here a danger of exaggerating the law of reaction? Is it not to view the mission in too human a light, and to disparage the vitality of the effects of grace; and moreover, may we not be precipitating a reaction in our judgment, which, in fact, does not set in with such rapidity as we imagine? Those who know most on this subject say that the lively remembrance of a good mission will last two or three years. "But what, then, is to be done," said an objector, "when the impression has died out, and the three years are past?" and the ready, short, and practical reply of the divine was, "Have another." And if the "order of preachers" throve in each diocese, there would be no reason why in large parishes the effort might not be repeated after an interval of a few years. But if the effect, viewed generally, must of course in some measure gradually subside, yet in individuals that effect is lasting. The emotional features soon pass away, it is true; but after they have "set us off," "taking from the beginnings of obedience its grievousness," they may lead to a deeper inner life, in which mind and will, sustained by grace, can do their work, less aided by feelings. To the fact that missions do produce lasting results (as far as man can judge), I have no doubt all who have had any experience in them will join me in testifying. There have been many instances where not only conversion, but a life of entire selfdedication, has been dated from attendance at some mission.

(c.) But the mission is needed for the people, not only for those who are living in open sin, but also for the lukewarm and indifferent; it will fan the smouldering spark into life. As we have dormant powers which

need some stirring cause to evoke them in the natural life, so is it in the spiritual life. Grace is not only an abiding possession, but a moving force; and theologians tell us that the possession of indwelling grace is not sufficient for deliverance from falling and for growth in virtues ; unless it be aided by grace from without also, which passes through the soul, and stirs into action the inward power. Now the mission and the special preacher come across the parish like the ray or inspiration of actual grace, kindling the latent energy of life within it. The mission comes, like the angel, to stir the pool, whose waters, unless they are set in motion, have no healing effect upon the enfeebled frame. Thus, whether to awake the sinner or to arouse the careless, I believe missions are an inestimable advantage to the parishes where they are held; and to have these missions as a part of acknowledged and regular weapons of spiritual warfare, we must have soldiers trained and at hand, who may be called out to use them, and therefore I espouse most warmly the establishment of an order of recognised and special preachers.

II. We have hitherto spoken only of the special preacher who is in holy orders. Now let us look briefly at the subject on the lay side. I said the expression "special preacher" was large enough to contain both aspects.

1. No doubt there will be a diversity of opinion upon this point; therefore, perhaps, I had better first mention the reasons which would justify permission being given to some laymen to preach. They are chiefly four(a.) The fewness of ordained ministers, in comparison with the increasing masses of the people, render it impossible for the clergyman to do all the work which has to be done; (b.) I believe there are men who have no call to the ministry, who yet have certain capacities for addressing their fellow-men, which may be utilised in the work of the Church; (c.) Their employment will hinder those who possess these gifts, and feel that they have no outlet for them in the Church, from going elsewhere, where they can make use of them, and find that office and distinction for which they crave; (d.) If some of these persons are drawn more from the ranks of the people than the clergy at present are, they will be able to preach and think in a way which the people can understand; whereas a clergyman who has a classical education finds too often a foreign equivalent rise to his lips in place of the common Saxon word, so that while the Liturgy is in the vernacular, the sermon is partly "in an unknown tongue." We have heard of the French writer who, before he went to press, read over to his housekeeper his compositions, to discover from her whether his thoughts and diction were above those for whom he wrote. Our lay-preacher would not need this process, if selected from those who are mentally on the same level as himself. But if, on the other hand, he were a man of high education, he would have the power of viewing questions from the layman's side, and of mixing with the world more than the parochial clergyman could consistently do.

2. And now to glance at this question in reference to ecclesiastical history.

(a.) It seems at first that bishops only undertook the office of preaching; we find, however, that Origen went from Alexandria into Palestine to preach there (though a layman) by invitation of the bishop of that country. And when Demetrius was offended by this, Alexander defended his act by quoting some precedents for lay-preaching. Perhaps, however, the