Gentlemen, in the foregoing lectures I have adverted very little to the studies, in preparation for the work of the ministry, with which you are at present occupied. Indeed, I have rather ostentatiously kept to a standpoint at some distance from the academic one, for reasons which I explained in the opening lecture. But the clue which I have endeavoured faithfully to follow has brought us at last to this point also; and I welcome the opportunity of saying something about the more intellectual aspects of our work. The subject to-day is the Preacher as a Thinker. * * * * * In my last lecture I spoke of the vast sphere of operations assigned to St. Paul and of the almost superhuman exertions which he made to fill it. But what did he exert himself to fill it with? It was not merely to overtake the ground and be himself present in so many countries and cities that he was so zealous. That which drove him on was the glorious message of which he was the bearer, with the sound of which he desired to fill the world. He often combines these two ideas in his writings--that the Gentile world had been committed to him as a trust, to care for the souls which it contained, and that the Gospel had been committed to him as a trust, to be communicated to the Gentiles. These two things were included in his apostolate--on the one hand, the care of the heathen world, and, on the other, the publication of the Gospel. Of course he had not, like the original apostles, heard the Gospel from the lips of Christ; but he had received it directly from Christ in some other way; and you know how vigorously he claimed that he had not received it from man and was not indebted to the other apostles for it. He frequently calls it his own gospel, and he maintains it to be as authentic and authoritative as that preached by any of the other apostles. How it was revealed to him we cannot tell. This is the same mystery as we encountered in studying the prophets of the Old Testament. Both prophets and apostles speak with a knowledge of the mind and will of God which has a certainty and authority peculiar to their writings. We ought to speak, if we speak at all, with certainty and authority too; but there is a difference between ours and theirs. I know how difficult it is to define the difference; we cover it up with the vague word Inspiration; but I do not see any use in hiding from ourselves that it exists. Admitting, however, that there is this mystery, yet we can see, in some respects, how the truth, when it came, dealt with St. Paul, and how his mind was exercised about it; and in these respects he is not beyond our imitation.