those duties and trials as altogether (for in part they are) peculiar to him, I will endeavour, by God's help, and with earnest prayer for His enlightening grace, to ground upon the text a review of some (and but a few) of the dangers and difficulties which beset the Minister's path by reason of the influence of things visible upon the human heart.

What is it to look back, when we have put our hand to the plough?

It is to divide (or rather to seek to divide-for our Lord has declared such division impossible) between God and the world, an allegiance pledged to God only. It is to waver in our profession; as though we doubted whether the invisible world had really that superiority over the visible, which, in every prayer offered, and every sermon preached, by us, we declare, or imply, that it has. It is to have God upon our lips, and the world in our hearts.

It is true, that the altered circumstances of the Church modify, in some degree, the sense of passages like the text. The Church in the world is not quite the same thing with the Church out of the world. And yet is not this distinction grounded, in part, upon an ambiguity of language? For the world is not so much a society as a system, outliving changes of circumstance, overstepping the bounds of time and place; something not external to us, but within us; depending for its shape, indeed, but not for its existence, upon outward circumstances. It is coextensive with the visible universe; it will last until the objects of sight shall have given place to those realities which are the subject of Faith. It is the partition-wall between us and

c St. Matt. vi. 24.

heaven; Faith's abiding obstacle; God's antagonist.

Yet let us not omit to acknowledge with gratitude whatever facilities of a true profession the altered position of the Church in these days brings with it. That inconsistency, for instance, between the Christian, and especially the Ministerial, profession, and the comforts of domestic life, which we gather from the text to have prevailed in our Saviour's time, does not exist at least not to the same extent at present. It is now rather the exception, than the rule, of the Church. The life of the Missionary is the only precise parallel, in the present age, to the Ministerial profession in our Lord's time, and that immediately succeeding. The ordinary Minister of the existing Church is permitted to draw large comfort from the endearments of friendship and domestic life.

But the spirit required of him is ever the same. A necessity for sacrifices like those from which the applicants mentioned in the text were averse, may arise at any time. And of the various forms which the world assumes, none is more seductive and ensnaring than that of legitimate, but secondary, engagements. The conscience acknowledges the reality of such duties; the corruption of the heart blinds us to the fact of their subordination. And besides, the temptation to sacrifice to such inferior regards the paramount claims of the Redeemer is now increased in proportion as the system under which we live is less visible. It is the triumph of Faith to equal the evidence of sight. We are speaking of its imperfection. The subordinate duty appeals to sight; the higher belongs to the world unseen. The living

Saviour is not now at hand with His look of reproof, and His word of condemnation: the whispers of the Spirit are less audible than His call: the remonstrance of conscience is less powerful than His rebuke. There is more room for subterfuge and evasion, and explaining away, and the influence of the wish upon the thought; in a word, for all the multiform deceits of the human heart.

Thus far of that which is, in some respects, the most dangerous, because most specious, form, in which the world is apt to draw off the Christian Minister from his duty-the form of domestic ties, and legitimate, though secular, engagements.

Less need be said, because the apparent danger is greater, of the next form in which worldliness assails the Minister; the fascinations of society, with their attendant temptations to the neglect of duty, and the love of popularity; and their tendency to identify the Ministerial character in human eyes with that of the mere man of the world. It would little consist with the particular line of teaching at present marked out for me (which is one rather of suggestion, as from an equal, than of authoritative direction, as from a superior) to give minute rules for conduct in this or any other department of Ministerial duty. And it is surely wiser and better to make this particular subject altogether a matter rather of principles than of details. We must beware of giving to specific acts and practices, whether in the case of Ministers or others, an undue importance as criteria of character. There is much danger, in this way, both of self-deception and of uncharitable judgment. But having said thus much in the way of exception, I must go on to observe,

that, if there is a danger on this side, there is a danger of far greater magnitude on the other; that the province of "things indifferent" is by the generality far too widely extended; that if to the ordinary Christian there are but few things perfectly indifferent, there are to the Christian Minister still fewer that many things which may be expedient in others are in him inexpedient; and many which in others are only inexpedient are in him unlawful -that many an eye is fixed on him which never rests on others; many an ear open to his words upon which those of another fall without effect; that his example and influence form many a character, for which others are in no way responsible; that nothing, lastly, is to him a matter indifferent, which engrosses time dedicated to God; dissipates a mind professedly set upon things above; makes him even seem to countenance what he cannot or ought not to approve; or casts a stumbling-block in the way of one "brother for whom Christ died." For all Christians, but especially for him who is to be an ensample to the flock, there is a rule of discretion, and seemliness, and consistency, over and above the rule of strict lawfulness. There is many a scene and society not, it may be, definitely objectionable— not positively sinful-in which the Christian, and especially the Christian Minister, might hear (would he only listen) the Spirit whispering, "What doest thou HERE, Elijah ?"

C

It is painful even to assume as an hypothesis, the third case of temptations to Ministerial unfaithfulness; in the way of more open and acknowledged sin. Yet let this ever be remembered, that the sac 1 Kings xix. 9.

credness of the Ministerial functions, though a means of holy living, is no guarantee for it. Many a young man (I am persuaded) is led to neglect the right discipline and preparation for the Ministry, by a false and fatal expectation, that all will come in due time; that his new profession will all at once reverse his tastes and habits, without the pain of previous self-denial; that constant occupation in the service of the Sanctuary, and familiarity with scenes of poverty and distress, will produce that sober and serious frame of mind, that love of goodness and distaste for sin, which many can admire in others who fail to cultivate it for themselves. That such a case, in all its force, exists among those who now hear me, I will not suppose; but something like it, I am quite sure, is far from uncommon among those who are by no means the most unfit candidates for the Ministry.

As a general rule, then, let me earnestly warn you against this delusion. Trust not too much to the effect of impressions at first strong, but sure, according to a well-known law of our nature, to grow gradually weaker. Such impressions are, as we know, the invaluable materials of habit; but they are perishable in their own nature, and out of their ruins grow habits of evil. To something more substantial we must look, both before and after admission to the Ministry, than to the power of its associations. Something better is needed to overcome that natural corruption which the Minister shares with his flock. Holy Orders increase our responsibilities; multiply our opportunities; to those also who receive them rightly they are a means of imparting grace as well as authority. But they