is a denunciation of certain exercises as not Christian without developing the principle which demonstrates their spuriousness. (2.) Avoid any attempt to make all experiences fit into the same mold. Religious experience has endless diversity in form, while yet in all persons it has certain well-defined common characteristics. The consciousness and acknowledgment of sin as the one hope of acceptance, the trust of the soul in Christ, the submission of the will in a complete self-surrender to God, then will appear with greater or less distinctness in all regenerate souls. Thus also, in the experiences of the Christian there is endless variety in form, in special doubts and fears, special temptations, special tendencies to sin, special manifestations of self-will, pride, self-righteousness, and self-indulgence; and in like manner faith and love, hope and joy, and every Christian exercise have various forms of manifestation in different souls. Here, then, the point to be emphasized is that, in discriminating between the true and the false in religious experience, the thing of vital moment is the _nature_ of the exercise, and not the form or manner of its manifestation. (3.) It seems hardly necessary to add that frequent reference to self, as setting up one's own experience as a standard, is not only in bad taste, but is also of bad tendency as directing from the true standard found alone in God's Word. 3. _Practical Sermons._ The symmetry and beauty of Christian character, and the consequent power of Christian life, much depend on the wisdom and fidelity with which the pulpit presents the duties of religion. The New Testament reveals a sublime system of Christian morals which, clearly unfolded and properly pressed, will elevate and ennoble the life of the church. Here the pulpit has one of its widest and noblest fields of effort. The education of the Christian conscience is one of its primary and most imperative functions; for an orthodox creed and a regenerate heart may be very possible where, from lack of moral instruction and culture, the life is sadly defective. The soul is indeed regenerated, but the new life is not developed in the conscience by the enlightening of the moral judgment and quickening of the moral sensibilities. True ideals of Christian living have not been formed, and the outward character, instead of being a magnet radiant with the beauty of holiness and attracting men to Christ, is marred by moral blemishes which reproach the Gospel and repel men from Christ. The widespread demoralization of late in business life, manifest, too often even among Christian men, in the absence of integrity and of fidelity to trust, should at least suggest the question whether the pulpit has adequately set forth and enforced the morality of the Gospel. I suggest the following hints: (1.) In presenting a duty the grounds of its obligation should be clearly unfolded, that the conscience, thus