egotists in the out-of-the-way corners of the country.” A partial explanation of the facts lies in the statement just quoted. But it is very partial. Why should fanatical zeal kill genuine earnestness? If we think and feel earnestly in religion, why do we not talk of what is burning in our hearts, as the fathers did, in language of our own? A round of set phrases does denote vacancy of spirit, but the earnest spirit is not banished from our heart by the formalism of another’s speech. It may be pleaded for us that we are in a transition state; that the Reformation did develop a form of earnestness, and that our earnestness can not work in that harness and is reverently silent because appropriate speech is wanting. But why do not hundreds of ministers who have all gifts of intellect utter spiritual thought and emotion? Why are they forever dealing rather with opinions than facts of the spiritual life? We ask such questions in no censorious spirit; they are pressed home to many anxious hearts, and the wonder grows whether modern Christianity is tongueless respecting its experience because it is backslidden and even skeptical. We could frame, as has often been done, explanations; but we still doubt whether they really explain. The spiritual activity is of all inner motions the one least likely to lose all power to express itself. It is true that a vast body of believers have the spirit of giving and of work. They make noble offerings, they teach the children in Sunday-schools, they make sacrifices of time and ease and money to carry on churches. In these things no former generation had so glorious a record. It is probably true that this vast body of believers contains as large a proportion as any Reformation body of persons who would die for their faith. It can not be said of such a body of persons that faith is not in it. Making all allowances for conventionality and religious fashion, there remains proof enough that the modern church believes. Nor can we doubt its spiritual poverty. It is poor in the divine life. This state of things can not last. We are in a condition where faith must fail if love does not come to the rescue. The greatest of all revivals may be at the door. The church wants nothing but vital godliness—experience of divine things. It has so much of zeal, benevolence, self-sacrifice, philanthropy, that we can not so much as hint at despair. Is it possible that some of our philanthropies are too consuming and exhaust us? If we will stop to think and take account of ourselves, we shall probably find that we lack spirituality because we do not want it. That discovery may be the one thing needed to arouse us to strenuous spiritual endeavor. THE SHAKSPEREAN ANNIVERSARY.