Here rests a hand whose cunning reached the skies,
Or strove to mark the world from pole to pole;
An eye, that pierced Arcturus' mysteries,

Or sought (not found) the secret of the soul.

Alas, what now their cunning and their power?
Soldier and statesman, sage and bard, are dumb.
We walk among them, this sweet summer hour,—
Of all their glories, here, no echoes come.

Knows not the springing grass what honoured dust
Giveth it greenness; many a rose's bloom
Grows sweeter-like the memory of the just-
Above a lowly, unknown martyr's tomb.
Silent the city of the dead: yet, hark!

A thousand voices whisper from these graves;
Resurgam!" In earth's night all is not dark,
Death is not victor; there is One who saves!

"I am the Resurrection and the Life.”

So spake the Son of God, whose name is Love.
Not vain, in Him, our sorrow and our strife;
The City of the living is above.

Laurel Hill, Philadelphia.

H. HARTSHORNE.

TEACHING AND PREACHING.

WE have heard much of late of the separate gifts of teaching and preaching, and of the provision to be made for the exercise of these gifts; but it will be well for us to consider in what consists their separateness, and whether they are not equivalent terms expressing the same thing.

A careful examination of the many occasions on which the two words are used, will bear out my position. "From that time Jesus began to preach, and to say, Repent, for the kingdom of heaven is at hand" (Matt. iv. 17); and, in the twenty-third verse: "Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the Kingdom"; and, in the second verse of the fifth chapter (the preface to the Sermon on the Mount): "And He opened His mouth and taught them, saying." Luke iv. 15: “And He taught in their synagogues, being glorified of all." And then follows the account of His preaching, at Nazareth, upon the sixty-first chapter of Isaiah, which He first read.

We read on, in the same chapter (verse 31): "And came down to Capernaum, a city of Galilee, and taught them on the Sabbath-days. And they were astonished at His doctrine; for His word was with power." The chapter closes: "And He preached in the synagogues of Galilee." Matt. xxvi. 55: "I sat daily with you, teaching in the Temple."

Whatever arbitrary meanings may attach to teaching and to preaching, these public addresses of the. Lord Jesus Christ, on the Mount and in the Temple and synagogues, must be held to be preaching; and it

will not be denied that they were teaching also. When Philip met the Eunuch, "and preached unto him Jesus," I suppose he was teaching.

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Was there any difference of administration in Paul preaching" at Salamis, Antioch, Lystra, Perga, and Athens, and "teaching" in Antioch, Corinth, Ephesus, and Rome? Paul makes them one and the same thing, as he writes to the Colossians: "Christ in you, the hope of glory whom we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus: whereunto I also labour, striving according to His working, which worketh in me mightily."

The authority, the power, and the purpose of preaching could not be more clearly and emphatically set forth; and here preaching combines the warning and teaching.

To preach-taken in its simple meaning-is to publish, to proclaim; and, used in connection with teaching, serves to emphasize the manner of teaching. To preach is to teach in a public place, to address with force and authority the audience assembled. The truth is not only to be argued and set forth, but must be proclaimed so as to arrest and compel the attention of those addressed. We have great facts to make known "That the kingdom of God is come nigh unto you." "That Christ died yea rather is risen again." We have "good tidings of great joy" to publish to "all people." And we require to catch the enthusiasm of Isaiah: "O Zion, that bringest good tidings, get thee up into the high mountain. O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God!"

It may be that an arbitrary and restricted meaning has been associated with teaching as well as preaching, the former being regarded as exposition, and dealing

with words, rather than a setting forth of the truth in broad and general terms. It is important that we should hold clear views of what preaching is, if we are to have a healthy exercise of the gift amongst us. That preaching has been regarded as distinct from teaching, is a humiliating judgment on the preaching that has been in force amongst us; because, if preaching is not teaching, it would be difficult to say what it is. But, judging ourselves by ourselves, tests of preaching of doubtful authority have been current amongst us which have had considerable influence and power.

Thus, the use of language outside the ordinary thought and speech of his hearers, and the absence of any reference to the common occurrences of everyday life, to be vague and indistinct-touching on many things, but clearly defining none-has been viewed by many with favour, while the opposite qualities and style of preaching are regarded with suspicion.

This is not exaggerating, but rather understating, the character of the judgments brought to bear by some upon the public ministry in our Society; and there have been few who have wholly escaped the trammels of erroneous estimates of what should constitute a true Gospel ministry. But the present day is one of hope; there is a growing desire amongst us to teach and to preach the Lord Jesus in plain, earnest words, easy to be understood. Let us have faith to do this more abundantly, bearing in mind that the work of the Holy Spirit is not only to assist and guide the teacher, but to open the understandings and apply the word to those who are taught. "Follow after charity and desire spiritual gifts, but rather that ye may prophesy" [or teach]. Wherefore, brethren, covet to prophesy. (1 Corinthians, chap. xiv.)

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JOHN TAYLOR.

SCRIPTURE NOTES.

BY THE LATE EDWARD ASH, M.D.

1.-"The Comforter, the Holy Ghost."-John xiv. 26.

IF our English word comforter is to be interpreted by its Latin derivation, it must of course be taken as implying the general idea of strengthener or helper, rather than the specific one of consoler, the sense in which it is now almost exclusively used; and our translators, in here employing it, probably intended it to be so taken. Their intention, however, is a matter of very small moment, compared with the question of the sense in which our Lord Himself applied the Greek word Paracletos, which they have rendered Comforter, to the Holy Spirit.

Besides the four passages (in John xiv., xv., and xvi.) in which it is thus applied, it occurs only once in the New Testament, namely in 1 John ii. 1, where the Apostle applies it to the Saviour Himself, and where our translators have rendered it advocate; a rendering which the context seems fully to warrant. Such being the case, in attempting to answer the above question, we must of necessity be mainly, if not wholly, guided by the internal evidence and context of the several passages in which our Lord applies this word to the Holy Spirit.

In His discourse with the eleven Apostles, the evening before He suffered, having plainly intimated His approaching departure from them (ch. xiii. 33 and 36), He proceeded to open to them various truths, greatly fitted to lessen, if not wholly to take away, the sorrow with which that intimation had naturally filled their