same great cause. When the enterprise was fairly launched, a long further training was needed to learn the true method of success. Christians at home were at first quite too enthusiastic over the opening of schools in India, although in the beginning not a pupil paid his own expenses. The missionaries may have placed too high hopes upon the teacher and the printer as the chief agents of influence; and it was a slow result and the fruit of a second generation and of another mission to place the main reliance on the direct preaching of the word by the living voice. They were still more slow in looking for the mature fruits of the gospel in native pastors and in self-sustaining and missionary churches. It took a quarter of a century to open their eyes to the fact that a native makes, after all, the best preacher and even the best pastor. At the end of fifty years. not one fourth of the native churches of the American Board had native pastors. But since then the change has been rapid, and it is cheering to read from opposite quarters and witnesses the most diverse, the clearest testimony to its success. Dr. Anderson, in describing the native pastor of Waialua affirms that he preached "such sermons as no foreign-born missionary in the land could preach for Hawaiians;" and in India a native church member "wept like a child" at the call of his native pastor from Chavagacherry to the Jaffna High School, and said "We respect the missionaries, but our pastor knew our trials, and instructed us in a way that the white man cannot do." With similar slowness was it seen that native churches could be made competent to their own management and their own work. The pastors at the Sandwich Islands are now banded together in two great Evangelical Associations and are working efficiently all the agencies of the gospel. The pastors in Turkey have their Evangelical Unions, where they discuss the great practical questions of the Kingdom of Christ with all good Christian manhood; the churches are vigorous and largely self-supporting, and Mr. H. N. Barnum of Harpoot, affirms that in his district "church discipline is better maintained than it is in the American churches." Not the least significant event was when in 1874, before the Jubilee of Oodooville Seminary in India, its graduates met and adopted a series of resolutions beginning, "We the educated women of Gaffna," and founding,

"The Spalding and Agnew Fund" for the benefit of three beloved instructors, and, afterwards, of the Seminary. Already we begin to see that a time must come, and that not far distant, when in each of the missions the churches shall be left to the Word and Spirit of God to perform all the functions of life, growth, and propagation. The inherent vital force of the gospel has not been seen in our day anywhere so conspicuously as in these benighted lands. In hundreds of places already it has been introduced so effectually as to be beyond all human power to dislodge or arrest.

And at length we have learned the true theory of missionary operations. The word missionary is nearly a translation of the word apostolos, and the modern missionary performs, in some important sense, the work of an Apostle, but without his miraculous gifts, his divine inspiration, and his binding authority. He is not a pastor of some single church, but a founder of churches and a trainer of pastors. And the function of our Boards of Missions, as it is now understood, is not to furnish the whole heathen world with foreign pastors and churches supported and guided by foreigners, but, through the light and dew of God's word and God's grace, to raise up on the soil, all the activities of Christian life and power. The missionary's work is, therefore, though radiating from some convenient center, not local but territorial. Except in the infancy of the movement he is not to manage the ecclesiastical affairs of the native brethren, nor to belong as a member to their ecclesiastical bodies. This method of general oversight and development has been admirably exhibited in the fields of Central and Eastern Turkey, where great advantages have been enjoyed in the experiments and influences already tried elsewhere.

The one grand missionary agency is the gospel. "We make it our chief duty," say the brethren at Arcot, "to go into the streets, and towns, and villages, holding up Christ and him crucified as the only hope of the sinner." Schools are now used only as auxiliary to the gospel; not to give a simply secular education to heathen children-an idea long since discarded-but to give a Christian training to the young, and also to raise Christian teachers and preachers. The training of this latter class is to be shaped so as to fit them, not to be inter

preters or gentlemen of education, or even Christian scholars, but for the duties and realities of an intelligent, native pastorate, varying somewhat with their talents and their sphere. The methods and support of these pastors are to be gauged not by European conventional standards, except so far as these rest upon obvious necessities and proprieties, but by the conditions of life where their lot is cast. So, too, the arrangements and appointments of their church edifices. The evidences and exhibitions of piety in the converts are not to be judged by their conformity to the exact phases of religion at home, but by the substantial fruits borne in the very circumstances in which they are placed. Church members are to be trained, as rapidly as may be, to assume all the responsibilities of independence and maturity, while the missionaries themselves act on the expectation of closing their labors at no distant day, and passing on to other fields. Each mission church is thus hastening on to take its place in the great sisterhood of churches, as a mature and inextinguishable force in the home of its nativity, and another vital power in giving the gospel to the world.

Dr. Anderson's volumes, including the Lectures, are fruitful in many other suggestions which cannot here be enumerated. They open up lines of thought which might well be prosecuted far beyond the limits of these narratives. It is safe to say that the wisest and most thoughtful ministers and laymen will be most deeply interested and profited in reading them, and most strongly persuaded that this book of the acts of the modern apostles is well nigh indispensable to a clerical library.

ARTICLE VIII.—HORACE BUSHNELL.

A MEMORIAL Sermon PREACHED IN THE CHAPEL OF YALE COLLEGE, SUNDAY, MARCH 26TH, 1876.

Isaiah vi, 5-8. 5. Then said I, Woe is me, for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts. 6. Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar. 7. And he laid it upon my mouth and said, Lo, this hath touched thy lips; and thine iniquity is taken away and thy sin purged. 8. Also I heard the voice of the Lord saying, Whom shall I send and who will go for us? Then said I, Here am I; send me.

THESE words indicate my theme. In commemorating our honored and beloved friend and distinguished alumnus, I propose to sketch his character and his career, only so far as they illustrate what the Christian faith can make of a gifted man. That Horace Bushnell was in many respects a great man, no one doubts who knows anything of his person or his works. But perhaps few of us are aware how much his greatness and his power were owing to the transforming energy of his faith. It is to deepen your impressions of this truth, that I ask you to follow me in the tribute of love and honor, which I would pay to his memory.

He was born in a grave but gentle household, in which plain. living and high thinking taught him the first and best lessons of life. His father, though fixed in his opinions, was courteous in his ways, and his mother though notable in household industries, was fond of books, and refined in her tastes and culture. The home of his childhood and youth was in a stern but picturesque region, being nestled on a pleasant slope at the foot of a broad-backed hill which stretches a mile upward and westward till it introduces the traveler to a smooth and rounded summit. On this height the church was placed, and from it, you can see more than one other distant church, each sitting on its own hilltop. Near by was the parsonage in which President Day was born and bred, whose father was the long remembered pastor. Very near Dr. Bushnell's home is one of the finest mountain

lakes in Connecticut, to which he was devoted in boating and fishing in his boyhood. A lonely rock rises directly from its border on the east, on the summit of which some scholar or witling had long ago traced a few enormous Hebrew letters. From this "pinnacle" one looks down upon the lake and far away over all the neighboring townships. On one occasion, I chanced to meet Dr. Bushnell at the foot of this rock; we climbed slowly up and ran quickly down as he had been wont to do in his youth. As we stood upon the top, he remarked, that he found every time when he reviewed this landscape, that his eyes had in the interval become better educated to appreciate its beauty as a picture. The remark revealed the poet's sensibility and the self-analysis of the philosopher, as well as the loyalty of the man to the scenes of his boyhood sports and joys.

The community in which Dr. Bushnell was trained was made up of sturdy men, who were about equally interested in education, religion, politics, and thrift. Their peculiar way of life has been well delineated by himself in his "Age of Homespun," a charming picture and vindication of the old New England life. The bracing climate and rocky but vigorous soil made these men and women somewhat severe in aspect and self-reliant in character; but intelligence and hospitality brightened their family life, while an earnest Christian piety refined their feelings and purified their lives. Farming was their chief occupation, though an active business in excavating and sawing marble brought many of the people into contact with other towns. In this community Dr. Bushnell spent his youth. was a strong, resolute, practical and kindly boy, a leader and a favorite, yet remarkably free from little vices, and irreproachable in his morals. From his earliest years he was self-reliant and self-asserting. At the age of fifteen he attended the academythen recently opened-into which the master had introduced the monitorial system. This was maintained for a while, but when it became Bushnell's turn to serve as monitor he refused, saying, that he came to school to study for himself and not to watch others. The system was soon abandoned. Soon after this he became somewhat skeptical in his religious views and joined an infidel club in a neighboring town-at the head of

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