THE ITINERANTS' CLUB.

PAUL'S ADVICE TO TITUS-TITUS ii, 1-6.

THE letter to Titus is in a familiar vein, and yet evidently has a clear method. Paul has thus far, after the introduction, set forth in great detail the qualifications of a church ruler. In the next place he describes the people of Crete, in connection with whom Titus was called to administer the affairs of the church. He next explains to Titus his duties in relation to the various classes of people to whom he was called to minister. This classification of the people is significant. It is common for us to associate men largely with reference to their external conditions. We speak of ministers, of laymen, of merchants, of statesmen, of laborers in their various departments. Paul calls the attention of Titus to his people on the basis of age and sex. He departs from this in regard to slaves, who are mentioned as a separate class.

He begins his address as to the instruction Titus should offer to these various classes by saying, "Speak thou the things which become sound doctrine." Errors had already arisen in the church, which needed correction. He desires that they devote themselves to those doctrines which are applicable to the real needs of those over whom he is placed. There is a great deal of doctrine that is true which is not helpful under all circumstances. It is as if he had said, "Speak of those things which will be appropriate for those to whom you are called to minister." He should preach those things which are healthful in view of the various conditions of his hearers, and his first direction is, "That the aged men be sober, grave, temperate, sound in faith, in charity, in patience." It has been maintained by some that "aged men" refers to a particular class, such as elders, or men of prominence in the church. It is clear, however, that he means to speak of them rather in reference to their age. The advice is such as would be very fitting. They are called upon to be "sober." The same characteristic is affirmed to belong to a bishop (1 Tim. iii, 2). It involves self-control and moderation in all things. It alludes also to abstinence from wine, and should especially belong to those who are advanced in years. They should be "grave," that is, venerated for their characters, persons walking humbly in the sight of those with whom they mingle. They should not be triflers. Trifling may be tolerated in one who is young or middle-aged, but it would be very unbecoming to those who are aged; hence the exhortation. He further says they should be "temperate"-persons of sound mind, involving also the idea of self-control and abstinence from all that which is lowering or degrading. The Revised Version translates this "sober-minded." He next affirms that the aged people should be "sound in faith, in charity, in patience." These three elements are the familiar ones

of St. Paul, except that he here puts patience instead of hope. One at once recalls the noble utterance in 1 Cor. xiii, "Now abideth faith, hope, love." These in Paul's view are the permanent characteristics of a Christian. In the exercise of their faith they are to be healthy and sound, and that is equally true of their love and their patience. The substitution of patience for hope which we would expect in connection with faith and love is due to the fact that he is referring to old people who are likely to become impatient or discouraged, and he incites them here to a continuance in patience.

His next address is to the aged women, who are exhorted as to their behavior rather than as to their faith. Negatively, they must not be false accusers. It would indicate a tendency of the times among the aged to accuse or slander others. They are not to be slaves to much wine. At this time the excessive use of wine was not uncommon in the case of women, and the apostle here is instructing him to guard them in this matter. On the other hand, they are to be teachers of that which is good. It is to be noted also that the purpose for which he exhorts the older women is that they in turn should be teachers of the younger women.

The advices given to the younger women are to be noted because of the insight it gives us in the views of the apostle of the special duties to which they are called. They are duties largely relating to the home. He emphasizes their personal conduct, discretion, their relation to their home, their goodness and their obedience to their husbands, and gives as a reason for this exhortation "that the word of God be not blasphemed." These young women are those supposed to be Christian young women, and if they violate the regulations of human life, they bring the word of God into disrepute.

The apostle next refers to young men, and he has a single sentence only with regard to them, namely, to exhort them to be soberminded. It is worthy of note that sobriety of mind, self-restraint, is an advice given in reference to every class of persons to whom Paul refers. It is necessary for the aged men, essential to aged women, likewise essential to the younger women, and to young men. An exhortation which seems characteristic of every age and class certainly must be regarded as a great and important one. Selfrestraint, therefore, the proper control of one's thoughts and actions, he regards as an essential characteristic of a Christian life.

The hermeneutic value of this passage is in some respects of great significance to the young minister. It teaches that an important element in a minister is the care and instruction of the aged. This is one of the first duties of a minister of the Gospel. The aged need sympathy. They are cut off in a measure from those enjoyments and associations which are common to the young people. They have their joys which are their own, they have their aspirations, but they have certain needs which only those younger than themselves can supply, and the young minister who can be a comforter of the aged people and a help to them in their difficulties and their

hopes can render a great service. It is worthy of note that Titus is exhorted to address directly the aged women. In other words, he is directed to instruct the aged how they are to instruct the younger women. The mothers are the best teachers of the daughters.

The three things to be noted are, first, the interest Paul takes in young men. This is one of the great features of our modern life. The dangers of the young are many, and the minister is to be their protector, their guide, and their counselor. There is something about young life that loves to be counseled and helped by those who are in similar conditions; hence the power of the young minister over the young, whom he should carefully guard and wisely instruct. This also teaches the intense personality of Paul's counsels. He counsels Titus about persons rather than about things. General administration is alluded to as important, but first of all he would have Titus consider the people of his church in the various relationships which are vital to their lives-in the relationship as old men, old women, young men, young women.

At the basis of all is the general exhortation with which the chapter opens, to set forth sound doctrine. Doctrine and life are so intimately blended that they cannot be separated from each other without some injury to each. He who would set forth doctrine without relation to its bearing on everyday life becomes a dogmatist and a mere expounder of theories, not a sympathetic and loving teacher. On the other hand, he who purposes to instruct and encourage others should not neglect doctrine, as all doctrine is related to life, and all life is dependent for its success on doctrine.

THE SPIRITUAL TRAINING OF JOHN WESLEY.

THE spiritual nature may be trained as well as the moral and intellectual nature. The new life in the soul is the response of the Holy Spirit's influence to the faith of the believer, but the divine life needs constant nurture, by meditation, prayer, instruction from those who are experienced in the things of God. The primary spiritual training of John Wesley was in his home under the special care of his godly father and mother.

We pass over the earlier years of Mr. Wesley's life and come to the time of his maturity. The first great element in his spiritual culture was prayer. He was clearly a man of prayer. The first hour of the morning was given by him for meditation and prayer. There is no exercise which brings our whole being into play more fully than communion with God. We are conscious of the All-seeing One piercing the deep recesses of the soul, of God's presence ever ready to help, of our Lord bending over us with tender compassion; and in this struggle of the soul we enter the very Holy of Holies and gather spiritual strength such as can be gathered in no other way.

The next element in John Wesley's spiritual training was meditation. Paul said to Timothy, "Meditate on these things." John Wes

ley was a man of contemplation. He had a keen and active intellect, and was ever seeking for the truth. He was given to prayer and meditation. This is one of the secrets of all spiritual nurture, and he employed it to the full. He meditated on the character of God, his nature, his attributes, and the conception that came to him out of this meditation was exceedingly beautiful. God was to him a being of holiness, wonderful goodness, and transcendent beauty. This meditation influenced his religious thought and life.

Spiritual development of Mr. Wesley was promoted by the regulations which he and his friends laid down to guide them in their journey to Georgia in our own country, which was his first missionary field. He was the leading spirit in the formulation of such exact, and to the average mind burdensome, regulations. "The rules which Wesley and his friends observed during their long voyage were as follows: From four in the morning till five they employed in private prayer. From five to seven they read the Bible together, carefully comparing what they read with the writings of earlier ages. At seven they breakfasted. At eight they had public prayers and expounded the lesson. From nine to twelve Wesley usually learned German, Delamotte studied Greek and navigation, Charley Wesley wrote sermons, and Ingham gave instruction to the twelve children on board. At twelve they met together for mutual prayer, and to report progress. About one they dined; and from the time of dinner till four in the afternoon they read or spoke to certain of the passengers of whom they had respectively taken charge. At four they had evening prayers, and either expounded the lesson or catechised and instructed the children in the presence of the congregation. From five to six was again spent in private prayer. From six to seven they read, each in his own cabin, to three different detachments of the English passengers, of whom about eighty were on board. At seven Wesley joined the Moravians in their public service, while Ingham read, between the decks, to as many as desired to hear. At eight the four faithful friends met in private to exhort and instruct each other; and between nine and ten they went to bed without mats and blankets, where neither the roaring of the sea nor the rocking of the ship could rob them of refreshing rest.*

The spiritual training of Mr. Wesley through the religious literature of the time and the experiences of those with whom he came in contact must be reserved for another paper. One must bear in mind, however, that his soul was awake and ready to welcome spiritual truths and influences from whatever quarter they came. He might well be designated as a seeker of the truth from the earliest to the latest period of his life. During the period of which we are now writing there was a steady growth in his spiritual perceptions and Christian attainments until that memorable night in Aldersgate Street, London, when the light shone into his soul and he realized with joy that he was indeed a child of God.

Tyerman's Wesley.

ARCHEOLOGY AND BIBLICAL RESEARCH.

BERLIN AND ARCHEOLOGY.

PROBABLY no city on earth affords so many and varied opportunities for the intelligent study of archæology as does the city of Berlin, with its numerous museums and great educational facilities. True, there are larger collections in certain departments in some other museums, as in London and Paris, to say nothing of Gizeh and Constantinople. Nevertheless, the advantages at Berlin for archæological investigations are unexcelled. This arises largely from the fact that this city has one of the greatest universitiesmay we not say the greatest?-in the world. Then again, the university is so located as to be within a few minutes' walk of the principal museums. In short, they may be regarded as parts of the university, since the various departments of the several museums are, generally, under the immediate direction of some learned professor, a specialist, thoroughly versed in the subject. Take, for instance, the Museum der Vorderasiatischen Altertuemer-that is, the Antiquities of Western Asia-which contains the more important objects found in several Bible lands, as in Babylonia, Assyria, Syria, etc. Though not as extensive as the similar collection in the British Museum, yet the articles are well selected and the museum is under the immediate supervision of Professor Friedrich Delitzsch, of Babel und Bibel fame. He is also assisted by several other Assyriologists of repute. Professor Delitzsch is exceedingly kind and ever ready to help all inquiring students. He is naturally very popular with those taking his work. Perhaps there never has been a time when so many people have been studying the cuneiform texts as at present. Be that as it may, it is certain that the number at Berlin has never been so large. Yet, lest the reader may be misled, it should be stated that the number of those engaged in this work during the past semester was less than twenty. Of these fully one third were from English-speaking lands. It was the privilege of the writer to spend one or more hours daily during July with Professor Delitzsch and thus learn directly of the great master. In passing, we may say that Professor Delitzsch has during the past year been devoting much attention to the Hammurabi Code, without doubt "the most important Babylonian record which has thus far been brought to light." This code, as our readers know, has made a great stir in archæological and theological circles, not only in Germany but also throughout Christendom. Just as the discovery of the Tel-el-Amarna tablets compelled the abandonment of several critical theories, so the unearthing of this code will prove a damper upon both the Wellhausen school, and Cheyne and his followers.