watchful carefulness against this baneful snare of our Ministry.'

Upon the full consideration of the subject, the Writer is constrained to express his decided conviction, that a very considerable proportion of Ministerial inefficiency may be traced to the source of worldly conformity. This needs no proof in the too frequent cases of decided love of pleasure and dissipation. 'For' (as Massillon asks his clergy) after having fully mixed in the diversions and follies of the world, can you appear in a Christian pulpit, impressed with a sense of the importance of the Gospel and zealous for its success? Of such Ministers we would desire to speak "even weeping," that they are the sores of the church-that they have given more strength to the cause of separation, than the most powerful objections either to our established formularies or govern

1 Not wishing to interrupt the direct line of argument in the text-we throw into the form of a note the suggestion (applying with equal decision to Ministers to every department of the Church) -whether an engrossing interest in worldly politics does not sometimes operate unfavourably upon the spirituality of Christian Ministrations? Politics and party' (Bishop Burnet observed of his day) eat out among us, not only study and learning; but that which is the only thing that is more valuable-a true sense of religion, with a sincere zeal in advancing that for which the Son of God lived and died, and to which those who are received into holy orders have vowed to dedicate their lives and labours.'-These remarks-important in themselves-derive additional weight from being found in the preface to the last edition of the Pastoral Care, written only three years before the Bishop's death, when we may hope that the remembrance of his own course, (far too political for the sanctity of his office) suggested the caution. It is not meant that the Clergy should neglect the exercise of their civil privileges, or the enforcement of civil obligations. But surely the Minister of a "kingdom not of this world" ought to be ready to say of his own interest in the politics of this world" Let the potsherd strive with the potsherd of the earth." The more we are of politicians, and party men, the less we are of Ministers, and the less of unction, fruitfulness, and comfort will be found in our work.-See some useful hints to Ministers in Scott's Life, pp. 306, 307.

ment-and (what is far more fearful)-that they are charged with the awful responsibility of dragging with them immortal souls down to perdition by their negligence, or by the positive influence of their example.

But is not also the lax, indulgent approximation to the spirit of the world—either in our general habit and appearance-or in our intercourse with the world -a leading, though not always a tangible, cause of Ministerial failure? Even the faithful exhibition of the cross must be materially weakened by a want of the corresponding exhibition of its power, in crucifying its Ministers to the lusts and affections of the world. A connexion with the world beyond the point of clear duty, (or even within these narrow bounds, without a heavenly temper) must bring us into a worldly atmosphere, which deadens the vigorous actings of a spiritual life, till, like the torpedo, we benumb every thing we touch. Conscience in a tender and susceptible state, might almost determine the question-What is the effect of such connexions upon the spiritual frame ? Has there not been in this atmosphere a closer communion with the world than with God? Has not the spirit of prayer been well-nigh extinguished, and delight in the more spiritual exercises of our work fearfully lost? And does not our Ministry thus become (perhaps unconsciously to ourselves) weak, general, and indefinite upon the main point of separation from the world. Or, even if our exhortations reach the Scriptural standard of decision, must not their power be wholly counteracted by this compromising spirit of the world?

Scriptural and earnest statements of truth, combined with sociable conformity to the world, will give

"as a

no offence, and bring no conviction.' Cowper's line -If parsons fiddle, why may'nt laymen dance ? '— has at least as much truth as wit in it. If we go one step into the world, our flock will take the sanction to go two; the third will be still more easy, and the atmosphere more enticing, till at last it proves, bird hasteth to the snare, and knoweth not that it is for his life.” 2 "The Minister, therefore, who would not have his people give into worldly conformity such as he disapproves, must keep at a considerable distance himself. If he walks near the brink, others will fall down the precipices." 3 A preacher' (remarks a beautiful expositor) who enjoys the smiles of the world, can hope for little success from God;' but' a Minister of the Church, who is entirely disengaged from the love of earthly things, is a great treasure, and a great “ consolation" to her.' 4

1 The "way is still narrow,” and “the gate is yet "strait." The world will allow us to say this officially, to read it in the lesson of the day, and to amplify the solemn saying in a sermon. But if we mean what we preach, and awaken men's belief of our sincerity in the interval between one Sunday and another, then begins the debate between a Minister and his flock. So long as he is not missing in the circles of pleasure, he may deliver without suspicion the most fearful warnings of God against a slumbering world; and none will molest him. But the moment his own example comes in aid of his doctrine, and irritates the consciences of those around, his creed is discovered to be false and foolish.”—Antichrist. By Rev. J. Riland. Pp. 49, 50.

2 Prov. vii. 23.

3 Scott's Life, p. 122.

4 Quesnel on 1 Cor. ii. 3. Acts iv. 36. See some striking thoughts on the subject of this Chapter, in Rev. D. Wilson's Prefatory Essay to Baxter's Reformed Pastor, p. liii.

CHAPTER III.

THE FEAR OF MAN.

WHAT conscientious Minister is not painfully reminded of the truth of the Divine aphorism-" The fear of man bringeth a snare?"1 Perhaps no Ministerial temptation is more specious in its character, or more subtle and diversified in its operation. Its connexion with worldly conformity is sufficiently evident from the recollection of its paralyzing influence upon Christian boldness. Mr. Scott, in the early part of his Ministry, appears to have suffered severely from the power of this temptation; and there are few of us of Lavater's selfobservant stamp, but will have some sympathy in his graphical delineation of his difficulties This' (he observes) is the last victory the Christian gains--Here I find my own deficiency, as much or more than in any other respect and often I feel an inward timidity, when about to preach upon an unpopular doctrine, or expose a foible, which some one of my congregation, whom I otherwise love and esteem, is remarkable for: and in every instance I feel the greatest reluctancy to resign the good opinion, or act contrary to the judgment of those for whom I have esteem. It is true, I am peculiarly bound to strive against this, by reason of my Ministerial office. I am to speak boldly, "not as a man-pleaser, but as the servant of God"-and therefore I endeavour to master all these fears, to act implicitly as my conscience suggests, without respect of persons. Conformity to others in things unchristian, the fear of man, a servile spirit of time-serving, &c.

1 Prov. xxix. 25.

are the faults of Ministers, and effectually hinder even those that desire it from performing the most important parts of their Ministry, both in public preaching, and by private application. But this kind of spirit goeth not out but by a very spiritual and devout course of life. Indeed its expulsion is the gift of God, and is especially to be sought for from him."1

e-No

Our public Ministrations are continually infested by this snare. Conviction of duty is often nearly sacrificed to it. Subjects uncongenial to the taste and habits of influential men in our congregation are passed by, or held back from their just and offensive prominence, or touched with the tenderest scrupulosity, or expanded with wide and undefined generalities -so that the sermons (like letters put into the postoffice without a direction) are addressed to no one— one owns them.-No one feels any personal interest in their contents. A Minister under this deteriorating influence will be chiefly exercised in general truths devoid of particular application-more in what is pleasing than what is direct and useful. Many other subjects may be equally necessary, or indeed more important, but these are more conciliating. There is thus a continual conflict between conscience and the world- I ought to speak for conscience' sake; but I dare not speak for fear of the world.' The offensive truth must be smoothed, disguised, and intermixed, until it is attenuated into an insipid, pointless, and inoperative statement. The spirit of cold refinement, which gives occasion to this compromising Ministration, is one of the most baneful hinderances to the

1 Scott's Life, pp. 117, 118. The Apostle appears to intimate the power of this Ministerial hinderance, in exhorting Timothy to stir up all his gifts " of " power, love, and of a sound mind (which-and not "the spirit of fear" had been given him by the imposition of hands) to resist its influence. 2 Tim. i. 6-8.