people or for the truth,

why should not I be the one to do it. I know better than any other the grounds and reasons for service; the sustaining motives and warrants for sacrifice. These others can have no Master like unto mine, whose glory of service lays upon me constraining charm. They know not as I how vain and weak are things, nor have felt as I the glory of love. Others may push and crowd for the first places their master bids them so I whose Lord is lowly will be last and least. Others may pine and suffer for things I am ahungry and will suffer for righteousness. Others may live for the praise of men - I will learn to bear reproach. Others may fear death I will learn to think of it lightly. They will be concerned with themselves-I will love others and give myself for them, for the sake of Christ, who loved me and gave Himself for me. They will labor for the meat that perisheth-long hours and all aweary, and

it be in vain. I, too, will strive unto weariness, because my labor is not in vain in the Lord. No real approval of conscience, nor favor of God, nor sustaining grace, lights their place. All these are mine. I but name God to my troubles, and sorrow and sighing flee away. Greater joy than makes them count things loss for their fading crown, makes me esteem the reproach of Christ, because my crown of life fadeth not away.

If commerce lures the trader into the wilds of forest and haunts of savage, the Kingdom of Christ may lure the Jesuit upon the same trail and gladden his heart in the midst of the same hardships. The same enthusiasm, with its valor of daring, that is conspicuous in camp and arena and home and office and wilderness and mine and shop, must not be wanting in the Church. To lead here demands the same energy, the same sacrifice, the same daring, the same whole-heartedness: and more, just as the motives are more sur

passing, that in comparison the others are but the reasons of fools. Lacking this, the ministry must so suffer in the rivalry of the world's interests, that the Kingdom of God and the Church will be no longer considered as worthful; and for lack of men to give Him witness, the holy God of Love, whose fellowship is the priceless boon of life, will be conceived as vanity; and for want of husbandry, the gardens of God become again deserts and His cities places of waste.

CHAPTER III

RELIGION-THE EQUIPMENT FOR

T

LEADERSHIP

HE basis of religion is certain facts, realer and surer than the stars. For

the most part these have reference to the energy and resource and disposition of the universe. There is another will. And it is good. It is God's good pleasure to give us His Kingdom. God is love. The earth itself groans and travails to be complete.

The facts of religion are expressed in the creeds and the ideals and the people, which represent the work of the mind and the heart and the experience, or life, of the race upon the revelation of God of Himself, and ground the motives and inspirations for superior living. Every good thing and every

fruitful motive are taken up and unified in religion.

Now the minister, of all believers, has committed himself to these facts, he has accepted the creed. His hold upon these facts, his persuasion of them, his training in them, would seem to warrant the expectation that the fruits of religion should come to the best perfection among the priests of it. There may be other leaders, but the minister has the official equipment for leadership. In him is the recognized and valid foundation laid. Religion objectively considered is inspiration to life. It is an assessment of the ideals and grounds and motives for most worthful and victorious living.

The only logic of a creed is a life to correspond to it. All belief is for the sake of action. Every truth involves a duty. The great facts of religion are foundation for a life of transcendent good. Upon this connection between belief and life, the minister