his work and by his work; and that to the new demands to which he has given rise, he answers by new developments of his interior life: If it be thus, there can be nothing better for the parish than that the pastor should remain; as Thomas Adam did at Wintringham, which was his first and his last parish, and where he passed fifty years. In the Wesleyan Church, a pastor remains only three years at the head of the same parish, so as to prevent his peculiar tendencies from becoming deeply rooted in their too affectionate hearts.

These great phases of our life ought to be solemnized: such a day as that in which we take the charge of a parish ought not to pass as ordinary days. It is a sort of vigil kept previous to commencing knighthood, in which we solicit on our knees the panoply—the complete armor-of a servant of Jesus Christ; in which we put on the whole armor of God, as St. Paul recommends in the epistle to the Ephesians (vi., 11-17).

We should also, from respect for the parish, be careful as to our first appearance after entrance. Our first sermon should be carefully studied; it should embrace our whole mind, and, if possible, our whole personality, announcing us with modesty and frankness. Nevertheless, we must not speak of ourselves more than is necessary.

We ought, together with this, to take distinct note of the pastoral dispositions, and to make trial of them as one does of a garment which he is to clothe himself with, and no more to lay aside. What are these?

1. The spirit of humility, which does not consist in disparaging what we have, but in wishing to be nothing in ourselves; in esteeming others better than ourselves; in know⚫ing how to accept injustice, and suffering ourselves to be counted as nothing. The more a pastor reduces himself for the sake of magnifying God, the more has he of authority. The more we are emptied of ourselves, the more shall

we perceive, in this emptiness, the grandeur of our ministry.*

2. The spirit of modesty and of moderation. He must prepare himself in an extraordinary manner, and still choose ordinary paths; not project great things outwardly; not despise the day of small things; walk with the humble; avoid the spirit of an innovator; place his feet as much as possible in paths already made, according to this word of Moses: "Ask now of the days which are past, which are before thee" (Deut., ii., 32); and that of Jeremiah: "Stand ye in the ways and see, and ask for the old paths" (vi., 16). This does not mean, Confine yourselves to the past; perfect nothing, correct nothing, begin nothing; it only imports, Do not lightly reject traditions; forsake not, without reason, that which is established; let there be a legitimate presumption in favor of that which is; make constancy the rule, and change the exception.

3. The spirit of war, and the spirit of peace. The spirit of war is essential to the ministry and to the profession of Christianity. Like Christ, we come to kindle a fire, and we should even restrain ourselves until it be kindled; we bring a sword, and not peace; we throw into the mass a burning leaven. The exterior may deceive us; but the exterior ought not to determine our judgment or our stand-point. Even as to that peace, and those guarantees which are incorporated in the civil institution and rooted in the soil, we should act as if there were nothing of these; for all these may be nothing; all these, perhaps, will be no more to-morrow, us at least. Notwithstanding appearances, Christianity, in its vital and characteristic elements, is always a stranger and an intruder. We must gird up our loins, for this peace is only

for

* See Port Royal, par M. SAINTE-BEUVE, tome i., p. 464, on the remarkable authority of M. Singlin, Director of Consciences in this institution. His humility was the source of this authority; for he cast nimself on God alone.

a respite, a truce; we must draw the bow for a mark much further removed than that which seems to be presented to us. "He teacheth my hands to war, and my fingers to fight." —Psalm cxliv., 1. Thus the spirit of strife is necessary, but also the spirit of peace. The pastor should not approach his parishioners as if they were adversaries; he should treat no one as an adversary before he is proved to be such: He should regard his flock as a flock—a family; and in every respect he should proceed upon the principle of benevolence. From the first, let the pastor regard himself as beloved. Nothing more falsifies our position than putting ourselves on the defensive. Those who hate us, or would attack us, will perhaps be disarmed by our confidence, our benevolence, our candor.

4. The spirit of devotedness to the parish, for which, in mass and in detail, we should be ready to surrender life, as in certain difficult circumstances, epidemics, war, etc.

It is in our hearts to die and live with you."-2 Cor., vii., 3. It is better to renounce the ministry than to neglect any thing pertaining to it.

Let us pass in review certain general duties of the pastor after entering on his functions. First, that of residence.

The law, with us, has in great part provided for this, by requiring the pastor to live in his parish; but this does not forbid frequent and prolonged absences. We must be careful as to these. There are some pastors who prefer to be every where rather than at home. We must avoid even occasions of religious wandering.

2. Regularity in Functions, and Earnestness in fulfilling them.-We must avoid the bad taste of those pastors who lament or trifle over the number and the weight of their functions, and stun the ears of the world with them: We must not allow ourselves in delays, which, in certain cases, may have most pernicious consequences. To success and

prosperity in the ministry we may apply these words: “A little more sleep, a little more slumber, a little more folding of the hands to sleep; so shall thy poverty come as one that traveleth, and thy want as an armed man."-Prov., vi., 10,

11.

The minister should be constantly absorbed in his ministry. "Think on these things" (the duties of the ministry), says Paul to Timothy, "and give thyself wholly to them."-1 Tim., iv., 15. It would be deplorable to have a predominant taste apart from the ministry, so that this should occupy only the second place. That minister is in a sad position whose ministry is not his life. If one gives himself entirely to a ministry only when he loves it, he will love it only when he gives himself entirely to it. Nothing so attaches a minister to his flock, and vice versa, as the sacrifices which he makes for it.

In order to give himself entirely to the ministry, he must simplify his life, avoid whatever would draw him from duty, whatever will not contribute to the success of his work, all the cares of the world,* even the cares which may consist with the ministry, but which are not an essential part of it, and which we may with propriety transfer to others.-Acts, vi., 2.

"Take no thought, saying, drink," etc.-Matt., vi., 31, 32.

What shall we eat, what shall we "Take heed to yourselves, lest your

hearts be overcharged with cares of this life."-Luke, xxi., 34.

H 2

SECTION FIRST.

WORSHIP.

In a practical and local point of view, we here have little to say; but we should not restrict ourselves to this point of view. Wherever duty and the form of duty are traced, it is useful to ascend to principle, and thus to become penetrated with the true spirit of duty, the spirit which is to be found in principle, and not lower.

Worship is the more immediate expression, the purely religious form of religion. It is the internal or external act of adoration-adoration in act. Now adoration is nothing else than the direct and solemn acknowledgment of the divinity of God, and of our obligations toward him.

Public worship, otherwise called service, or divine office, comprehends, according to the ordinary idea, whatever is performed during the time in which an assembly remains together in the name of God and for the cause of God.

According to this idea, then, worship includes also exhortation, or instruction, or exposition of the word of God. This, however, is framed into worship, rather than an integrant part of it. It is only when we generalize the idea of worship, and make it to include whatever has God for its object, whatever our intention refers to God, that we may call preaching, or instruction in religious truths, worship. It is so neither more nor less than any other good work. "Adoration," according to Klopstock, as cited by Harms, "is the es sence of public worship. Instruction and exhortation* by the * Die unterrichtende Ermahnung.