The thinking of St. Paul went hand in hand with his experience. His Christianity began in a great experience, in which he discovered the secret of life and found peace with God. He set his mind to reflect upon this, so as to comprehend how it came about and what it involved; and the theology of the first part of his apostolate was nothing but the result of these broodings under the guidance of the Holy Spirit. These in their turn, however, brought him still nearer to God and closer to Christ; and so he obtained new and deeper experiences, of which the doctrines of his more advanced life are again the exposition. Thus his thinking was both experimental and progressive. If his Epistles be arranged in chronological order, it will easily be seen that there is a splendid growth in his theology from first to last. He never, indeed, gave up the doctrines of his earlier life; there is no inconsistency between one part of his writings and another; but neither his experience nor his thinking ever stood still; he made his first doctrines the foundations on which he reared a structure which was rising higher and higher to the very close of his life. St. Paul had the heartiest scorn for intellectualism in religion divorced from experience; and it cannot be denied that it is this divorce which has brought contempt on the intellectual element in preaching. When doctrine is preached as mere dogma, imposed as a form on the mind of the preacher from without, no wonder it is dry and barren. It is when the preacher's own experience is growing, and he is coming up with the doctrines of Christianity one by one as the natural expression for what he knows in his deepest consciousness to be true, that he utters the truth with power. Never, perhaps, is a sermon so living as when the preacher has found out the truth during the week as a novelty to himself, and comes forth on Sunday to deliver it with the joy of discovery. The other feature to which I wish to draw attention is the perfect balance in St. Paul of the doctrinal and the ethical. If reproach has been cast on the intellectual element in preaching by its want of connection with experience, this has been done no less by its want of connection with conduct. But St. Paul is not open to this reproach. This is made clear by the very external form of his writings. An Epistle of St. Paul is divided into two parts, the first containing doctrines and the second practical rules for the conduct of life; and not unfrequently the two parts are of about equal length.