n the pulpit it is disastrous.

Thus it comes to pass that while the preacher must not neglect his
study, he must just as certainly not fail to learn the lessons of the
home and of the street. He must talk often with his fellow-men. He
must drive conversation with the workman of the city and with the
master for whom he works. He must hold intercourse with the man of
business as well as with the brother minister with whom it is so
pleasant to chat on topics of mutual interest. He must cultivate the
friendship of the ploughman as he "homeward wends his weary way." He
must even condescend to little children. Men can only learn from _him_
as _he_ first learns from _them_. Of course all this may mean some
little sacrifice, some self-denial. The tastes of the preacher may lie
in other directions. They are such pleasant company--those writers who
speak to us from pages waiting to open at our touch. It may seem such
a waste of good opportunity to leave the philosopher in half-calf for
the society of the workman in fustian. It may mean some coming down
from one's stilts, too, some forgetting of what is called "one's
position." It may involve, to put it in a word, the living of a human
life among human beings; still, the results will be worth the winning.

Again, an understanding of the material conditions under which life is
lived, greatly helpful to the preacher as it is, is not all that is
needed. The messenger must know in what direction runs the _thought_
of his age. The learned and able authorities dwelling within the
covers of the precious volumes upon his library shelves form an
interesting and inspiring society in which it is pleasant to spend his
hours. The religious people with whom the preacher mostly consorts
form a more, or less, agreeable circle in which it may be pleasant to
pass such time as he can spare for social enjoyment. But the world has
many men and many minds. Continually the ferment of intellect goes on.
Thoughts ripen into tendencies with wonderful rapidity. It is recorded
of a great emperor that he was wont to disguise himself and wander at
large among his people, listening to the talk of common men. As a
result he knew, even before his counsellors, how set the wind. Hence
he was "beforehand" in his government. There is no rebellion that is
not first a conspiracy, and no conspiracy that is not first a
smouldering, and then a blazing, discontent. The preacher must hearken
beneath