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In a large measure of the same spirit did the great Apostle follow his blessed exemplar. His very soul and spirit were set upon his work. Never did any hireling long for preferment, as did he to be made the organ of spiritual blessings1 to the church. He had a heart and tongue to speak, wherever there was an ear to hear— even at Rome itself. His account of one of his courses informs us, that he commenced his work the very "first day he came into Asia"-" publicly and from house to house "-" declaring the whole counsel of God"—"keeping back nothing that was profitable" "warning every one night and day for three years❞—outwardly exposed to the "temptations" of his enemies, and inwardly pressed in his spirit" by a tenderness, fervour, and compassion, which could find no vent but in "tears "—and determined at whatever cost to pursue his course with undaunted perseverance.3 Thus could he testify-" God is my witness, whom I serve with my spirit in the Gospel of his Son."4

And might we not ask-Is "God our witness ?" Does he mark in us—we say not any particular frequency of preaching, but-the purpose, frame of heart, and stamp of a faithful Ministration of the Word-the spirit of a pastor after God's own heart ?" A devoted Minister feels, that there is sufficient employment for his whole life in his work; that so far as he lives in the spirit of it, it is his highest pleasure; and that he can never rightly perform its duties except he be wholly given to it. He will there

the Old Testament, appears to have wrought so many beneficial miracles in his whole life as our Lord did on this one afternoon.' Family Expositor on Matt. ix. 33. Section lxxii.!

1 Rom. i. 11, 12. 1 Thess. iii. 8—11.

2 Rom. i. 15.

3 Compare Acts xx. 18-36. Other courses of considerable extent are described

Rom. xv. 18-28.

4 Rom. i. 9. Brainerd shows the nearest approximation to this spirit. He could scarcely give expression to the full glow of his love for his Master's work.-'I longed to be'-he would sometimes say-as a flame of fire, continually glowing in the Divine service, preaching and building up Christ's kingdom to my latest, my dying hour.'

5 Jer. iii. 15. Let us listen to Latimer's plain and faithful exhortations. Speaking of "the Shepherds abiding in the field, keeping watch over their flock by night," he adds 'I would wish that all clergymen, the curates, parsons, and vicars, the bishops and all other spiritual persons would learn this lesson by these poor shepherds; which is, to abide by their flock, and by their sheep-to tarry among them-to be careful over them--not to run hither and thither after their own pleasure, but to tarry by their benefices, and feed their sheep with the food of God's word, and to keep hospitality, and so to feed them both soul and body. For I tell you, these poor unlearned shepherds shall condemn many a stout and great learned clerk; for these shepherds had but the care and charge over brute beasts, and yet were diligent to keep them and to feed them; and the others have the care over God's lambs, which he bought with the death of his Son, and yet they are so careless, so negligent, so slothful over them; yea, and the most part intendeth not to feed the sheep, but they long to be fed by the sheep: they seek only their own pastimes, they care for no more. But saith Christ to Peter-What said he? "Peter, lovest thou me?" Peter made answer, Yes. Then feed my sheep." And so the third time he commanded Peter to feed his sheep, &c. Luke ii. 8-12. Compare Quesnel on Luke xiii. 22.

CONFORMITY TO THE WORLD.

107 fore find time for nothing, but what is more or less connected with this main end.

The want of Divine influence on our work should therefore suggest a close and searching scrutiny-Is the whole heart in singleness of purpose consecrated to the Christian Ministry? Mr. Brown's death-bed has given a most encouraging testimony on this subject—the result of forty years' experience--'Oh! labour, labour,' (said he to his sons) 'to win souls to Christ. I will say this for your encouragement-When the Lord led me out to be most earnest in this way, he poured in most comfort into my own heart, so that he gave me my reward in my bosom." To the same purport was the earnest exhortation of the excellent Bishop Beveridge —' As for those, who come to take upon them the office of deacon or priest, in the Church of Christ-let me now beseech them in the name of the Lord Jesus Christ, whose servants they are now to be, that from this day forward they look upon him as their great Master, and lay out themselves wholly in the service to which he calls them. And, whatsoever difficulties they meet with in it, let them follow the Apostle's example-faint not, nor be discouraged, but go on with cheerfulness and alacrity, as remembering, that they serve the best Master in the world; one that will not only stand by them and assist them, but reward them at last with a crown of righteousness.'2

CHAPTER II.

CONFORMITY TO THE WORLD.

As members of society, some intercourse with the world is a matter of necessity; or we "must needs go out of the world.” Some measure of communication is also indispensable for the due discharge of our Ministerial responsibilities. It is, however, most important to ascertain the Scriptural limits and principles of this intercourse, lest we deviate from our Divine Master's rule, transgress its requirements, lower its standard, or substitute other principles in the regulation of our conduct. Now if the prohibition of conformity to the world, and the call of God to "come out and be

1 Brown's Life and Remains, p. 267.

2 See his Sermon on the Institution of Ministers, quoted in Bishop Mant's notes on the Ordination Service. 3 1 Cor. v. 10.

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separate," have any meaning at all, they must be supposed to warn the Minister of the sanctuary from the sports of the field or the chace, from the theatre, the ball-room, the card-table, and the racecourse; and from that unprofitable, sensual life of folly, which unconsciously hurries us on from social intercourse to the ensnaring pleasures of sin. 'A life, in which the love of the world is predominant, is incompatible with that dignified and edifying piety, which should be the distinguishing characteristic of the sacred Ministry. It is this spirit of piety alone, that can insure to us utility.'s For what aptness to teach can be exercised or nourished, where the taste, time, talents, and activity are devoted to secular and self-indulgent engagements?

Many shades of worldly conformity, most detrimental to our spiritual influence, attach themselves peculiarly to the Clergy of the Establishment. Their rank in society, their education, their mode of living, and the necessity which is commonly felt for keeping up appearances all are circumstances, which need the control of a heavenly and mortified mind, lest they should prove offences in our great work. Perhaps few of us are aware of the keen eye, with which our dress, furniture, tables, and household are scrutinized, and the minuteness of comparison instituted between our Ministration and personal habits. Mr. Scott's observations upon this subject, are entitled to great consideration. After remarking upon the inconveniences and temptations of Ministers indulging an affectation of appearance beyond their legitimate station, he adds," -'If we form our judgment on this subject from the Holy Scripture, we

1 Rom. xii. 2.- 2 Cor. vi. 17.

2 Could Jerome, if he lived in our day, have written thus-' Venatorem nunquem legimus sanctum?' The following sentiments delivered ex cathedra have the weight of authority as well as of intrinsic excellence. To speak my sentiments plainly,' (said the late Bishop Jebb at his Primary Visitation,) 'I do not see how a clergyman, consistently with the sacredness and separation of his character and office; consistently with the edification of the flock committed to his charge; or consistently with the vows which he has made at his ordination, can pursue the sports of the mountain or the field; can resort to the race-ground or the theatre; can be found at the card-table or in the ball-room. In avowing these sentiments, I avow the sentiments, which from the earliest ages of the church have been maintained alike by the old Catholic bishops and fathers, and by the most distinguished and illustrious churchmen of modern times.' The body of our own Ecclesiastical Law, compiled by thirty-two commissioners, in the time of Edward the Sixth, and published under his royal authority, bearing date, April, 1571, gives an accurate and elevated standard-'Non sint compotores, non aleatores, non aucupes, non venatores, non sycophantæ, non otiosi aut supini; sed sacrarum literarum studiis, et prædicationi verbi et orationibus pro Ecclesia ad Dominum diligentur incumbant.' 3 Massillon.

4 Jerome's Letter to Nepotian, though scanty in Christian Doctrine, contains some important hints on the general subject of Clerical conduct. It may be found appended to Bennet's Directions for the Study of Divinity and the Articles of the Church, 12mo. 1715. An abstract is given by Burnet, Pastoral Care, chap. iv. Professor Campbell has some forcible remarks upon the same subject. On the Pastoral Character, Sect. ii. Compare also Secker's Charges, pp. 242, 243.

shall not think of finding the true ministers of Christ among the higher classes of society in matters of external appearances or indulgence. If a Minister thinks, that the attention of the great and noble requires him to copy their expensive style of living, he grievously mistakes the matter. For this will generally forfeit the opinion before entertained of his good sense and regard to propriety;1 and his official declarations concerning the vanity of earthly things, and the Christian's indifference to them, will be suspected of insincerity; while it is observed, that he conforms to the world, as far, or even further than his circumstances will admit; and thus respect will often be changed into disgust.' At a later period of life he writes thus-I am sorry to say, that worldly prudence, and the desire of making provision for families, not only for necessary things, but for gentility and affluence, is, in my opinion, eating up the life of spirituality, and simple trust in the Lord, even among those who preach scriptural doctrines. I believe these are clogged in their Ministry-nay, sink in general estimation, and are excluded from usefulness more than they are aware of Admitting even that our income allows this indulgence of expensiveness, yet is it not a point of Christian forbearance to refrain? Is it not most important to show, that our heart is not set upon these things; that Christian plainness and simplicity are our deliberate choice; and that it is a matter of conscience, and of privilege, to devote to the service of God the expenditure, that might have been wasted upon "ceiled houses," or other useless decorations.

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Social intercourse with our neighbourhoods often presents serious hindrance to our work. Not that religion inculcates any breach of good breeding, habits of moroseness, or declaiming with contemptuous severity against the follies of the world. This is neither the spirit of the Gospel of love, nor the spirit that should distinguish its professors, and much less its Ministers; and what is said or done in this temper, had far better have been forborne, than exhibited in a garb of such unkindly roughness. Courtesy is an obligation, fully consistent with the exercise of Christian faithfulness; and, under decided Scriptural restraint, often melts down prejudice, and conciliates good-will. But latet anguis in herbà. The double guard

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1 Jerome's Tract just alluded to may convey a useful hint. Facile contemnitur clericuş, qui, sæpe vocatus ad prandium, ire non recusat. Nunquam petentes, raro accipiamus rogati.' Comp. Quesnel on Luke xi. 37.

2 Scott's Remarks on the Character of Demas, in his notes on Pilgrim's Progress. Life, pp. 395, 396. And compare Letters and Papers, pp. 476-482. Works, x. 224, 225. The world is a deadly enemy to spiritual attainments. You cannot too soon see the high importance of being less conformed to it in all its vanities, vices, follies, and unprofitable waste of time, gifts, and talents.' Legh Richmond. Life, p. 105. 4 1 Peter iii. 8.

3 See Hag. i. 4.

of watchfulness and prayer is most needful to preserve the single eye, and the heart devoted in simplicity to God. It is enchanted ground. A prudent Christian dares not walk on it without a special call. The late excellent Mr. Hervey resolved-Never to go into any company, where he could not obtain access for his Master.' And at least we should determine to venture into no society, but where we sincerely desire and endeavour, to introduce our Master. There is indeed "a time for keeping silence," and "keeping our mouth with a bridle," in the presence of the ungodly; lest, by "giving that which is holy unto dogs, and casting our pearls before swine," we should provoke a needless excitement of enmity against the Gospel. But (as Dr. Watts has well observed)-'I doubt this caution has been carried much further by our own cowardice and carnality of spirit, than David ever practised it in the thirty-ninth Psalm, or than Jesus Christ meant it in the seventh of Matthew." Certainly if we are "dumb with silence, and hold our peace even from good," without feeling, like David under these circumstances, sorrows to be stirred;" it is but too plain, that we have lost that distinction of "the servants of Christ," which it would have been our honour to have preserved; that our Christian prudence has degenerated into worldly cowardice; and that our conversation with the world has been regulated by the fear of man, fleshly indulgence, and practical unbelief of the most solemn warnings of the Gospel.5

Our “

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Our Divine Master never intended, that we should confine our religion to the services of the sanctuary. As men of God, we should have it at heart and in hand, spreading a spiritual savour over the common walks of society, and stamping us with the mark of confessors of Christ in the midst of a world, who hold him still in the same contempt, as when eighteen centuries since they nailed him to the cross. There must be some defect if we do not bring an atmosphere with us, which is more or less instantaneously felt.

1 Eccles. iii. 7.

3 Watts's humble attempt towards a revival, pp. 88, 89. 4 Psalm xxxix. 2. See his Appeal. Psalm xl. 9.

2 Matt. vii. 6.

5 Such as Mark viii. 38. Archbishop Secker remarks, that 'we are apt to fail in not always appearing, in the common intercourse of life, sufficiently penetrated with the importance of our function, or sufficiently assiduous to promote the ends of our mission.' He warns us also, that 'talking with great earnestness about worldly affairs, or with great delight about diversions and trifles, betrays a mind over-much set upon them. Nay, our being only in a very peculiar degree good judges of such matters, or of any that are unconnected with our office, will, (unless we have some special call to them) be commonly thought to imply, that we have studied and love them beyond what we ought, to the neglect of our proper business.-If practical Christian piety, and benevolence, with constant zeal to promote them, are not the first and chief qualities which our parishioners and acquaintance ascribe to you; if they speak of you, as noted on other accounts, but pass over these articles, and, when asked about them, be at a loss what to say, excepting possibly that they know no harm of you; all is not right, nor can such a Clergy answer the design of its institution any where.' Charges, pp. 229, 236, 237.