Pages

v I

ORDINATION LECTURES,

DEIIVEBED IN

EISEHOLME PALACE CHAPEL,

Dtraiua

(kmhtx WLnU:

BY THE

EEV. HENET MACKENZIE, M.A.

ONE 07 THE CHAPLAINS TO THE LOBD BISHOP 07 LINCOLN,

&c. &c.

PUBLISHED BY REQUEST.

LONDON:

RTVTNGTONS, WATERLOO PLACE.

1862.

/CO * ^^ . /#.

LONDON: GILBERT AND RIVINGTON, PRINTERS,

ST. john's square.

o' *•--''■■■■-- ■

TO THE BIGHT EEVEEEND

JOHN,

BY DIVINE PERMISSION,

BISHOP OF LINCOLN;

AT WHOSE DESIRE THEY WEBE WRITTEN, IN A SPIRIT OP

DUTY;

&{jes£ £tdaan

ABE NOW INSCRIBED;

AS A TRIBUTE OF RESPECT,

AND

A TOKEN OF AFFECTION.

A 2

CONTENTS.

Jfirst StutB.

LECTUEE I. On Pastoral Government.

PAGE

Statistical Knowledge necessary.—Register of Families.— Visitation.

—The Chairman of Vestries 1

LECTUEE II. On Educational Work in tlie Pariah.

Importance of Parish Schools.—Locality.—How divided. —Children's Payments.—Clergyman's Office in the Schools.—Sunday-schools.—

Evening Classes.—Confirmation 14

LECTUEE III. On Self-government in the Pastor.

Temper. —Habits of Mind.—Manner.—Outline of a Day's Work 26

CONTENTS.

kmh Btms.

LECTUEE I.

Missions, and their reflex Remits in the Parish.

PAGE

The Church's Commission.—Missionary Societies.—Parish Meetings.

—Influence of Missions on the Parishioners 39

LECTUEE II. Dissenty and the mode of dealing with it.

Distinction to be made between Dissent and Dissenters.— Possible causes of Dissent.—Its Strongholds.—Firmness compatible with Charity.—Value of Example . 52

LECTUEE HI.

Public Teaching, and Parish Literature.

Subordinate Position of the Intellect.—Leading Principles.—The Preacher's Message. — Importance of Elementary Teaching.—Careful Preparation of Sermon.—Parochial Libraries and Secular Lectures .

64

Cjjirfc juries,

LECTUEE I.

Sunday-School Teaching.

PAGE

Imperfections of Teaching from the Pulpit only.—Sunday-schools a means of Union between Rich and Poor.— Organization.—

Observance of the Lord's Day promoted.—Beneficial Intercourse between Clergy and Teachers.—Other Advantages 79

LECTUEE H. Doctrinal Controversy in Domestic Visitation.

Visitation should be general—The Temper necessary.— Baptism.—

Treatment of various Forms of Nonconformity — Baptists, Methodists, Independents, Presbyterians, Quakers, Socinians . . . .92

LECTUEE III.

Secular Aids to Spiritual Influence.

Importance of Punctuality. — Impartiality. —Recognition of Parish Officers.—Forbearance.—Penny Banks.— Clothing and Coal Clubs.—

Provision for Sickness.— Soup Kitchens.—Lending Libraries and Lectures.— Visiting Associations 108

FIRST SERIES.

LECTURE I.

ON PASTORAL GOVERNMENT.

A very short time has been assigned to me to speak to you, Christian brethren, on this and the two following mornings on some practical topics. May my words, under God's blessing, be helpful in the fulfilment of the solemn responsibilities about to be sealed to you in your Ordination!

The first of these Lectures will be devoted to " Pastoral Government,"

the second to " Educational Work in the Parish," the third to " Self-government in the Pastor."

No doubt many of you have asked yourselves the question, " How shall I first set about my work when I find myself settled as curate of a parish?" The small experience of some, and the total inexperience of others, may make you willing to receive some hints whereby this question may be answered.

I am bound to assume that each one of you presents himself to the bishop in a spirit <&

faith, and love, and zeal, and prayer. You could not be competent for your future work without these, and I will not doubt but that you possess them all.

Now it is probable that under the strong spiritual impressions thus enkindled in you, some may be disposed to esteem very lightly any secular, or, so to speak, mechanical aids to the fulfilment of your duties; nevertheless it is to these I call your attention, as calculated materially to help you in the performance of your spiritual functions.

One of the very first steps I would recommend to you (in subordination to your rector's will) is to make yourself thoroughly master of all the statistical knowledge of your parish as to the streets, houses, and residents it contains. Without this your flock can only be dealt with as individuals, or, at best, as a congregation; but, at all events, partially and imperfectly. For the fulfilment of the pastoral responsibility you owe to it, it will' be necessary for you to know it, and to deal with it, as a whole.

First, then, survey accurately the boundaries of the parish wherein you are called to minister. "Mark well its bulwarks, and set up its houses" in the eye of your faith. And while you carefully note in the parish map, which every one of you should procure or make for yourself, the boundary-line of your parish, re-member that every soul within that line is bound

to you by a solemn obligation; an obligation known to and recognized by you, though perhaps unknown to and unrecognized by those to whom you are sent; an obligation which, fulfilled, may enhance your mutual joy in Christ throughout eternity, or which,

neglected, may make more intense endless misery to both of you.

Your special and earliest mission is to make known that Christian obligation to all your parishioners; and in so doing, by acting as a faithful herald for Christ, you will deliver your own soul from one part of the burden laid upon it, and apportion the responsibility between you, where God intends that it should rest.

For you will bear in mind the scope and design of that diocesan and parochial system which is at once the strength and weakness of the Church of England. The territorial limits of the Church and the land being co-extensive, there is not a spot of ground which does not pertain to some particular bishop, and possess a claim upon the ministry of some particular parish priest. In instances where this is not realized, neglected parishes are given over indolently to the well-intentioned but irregular ministrations of Dissent, or recklessly to the encroachments of Satan through the natural desires " of the flesh and of the mind," to the prejudice of the revealed glory of God. And hence the scandal arises, in too many cases, of the National Church "

havisi^ 0^3 *. T^sxafc \»

b 2

live and being dead 1 ," like that of Sardis of old; your mission, however, is " to be watchful and strengthen the things that remain,"

even though they should be " ready to die." Your object will be to fulfil your personal responsibilities,—whether as priest, or as deacon acting under a priest,-by carrying the word of truth and the knowledge of salvation to every soul in the parish committed to your care.

In doing this you will make careful notes of the number of souls and of the habits of the population. For while dealing with the parish as a whole, you must strive also to deal with each member separately as an individual. While you awaken in others a sense of responsibility by reminding them of having a living guide, and teacher, and friend ever ready to lead them as sinners to their Saviour, you will also consider your own responsibility as being honoured with that office, and " watch for their souls as one that must give account." With this view it will be desirable that you should cultivate frequent and

friendly intercourse with as many as possible, and invite them to consult with you unhesitatingly on all their spiritual wants and difficulties, whether arising from error, from ignorance, or from sin.

And that you may more readily refer to any ease in after days, it will be useful that you

1 Rev. iii. 1.

commence your ministry by a Parochial Register, wherein the population is classified according to some easy system. Some may prefer to arrange them under the heads of Educated and Uneducated; some as Rich and Poor; some as Adult and Youthful; some as Members and Non-Members of the Congregation, dividing these again into Communicants and Non-Communicants, and re arranging the lists every new year, so as to mark the changes which have taken place in their relative positions. The last-named method is perhaps the easiest and most practical. But whatever classification you adopt, this at least you must always remember. It is your part and duty to find means of spiritual aggression on all who are as yet twinfluenced by the Gospel; and of spiritual edification for all who are already influenced; for just so far as the population of your parish is untouched by your teaching, just so far your mission from God to them has failed in its object.

While you will endeavour to make your general register of families and households as complete as possible, it will be wise also to have a particular register of all cases of personal visitation that present any special features of spiritual interest. You will thus in the course of a few years provide yourself with a fund of experience which will rapidly mature the fruits of your ministry, and fit ^qwl fe*

dealing with cases of delicacy and difficulty which will not fail to arise, as well as prepare you for dealing practically with larger masses of population than those at first committed to your shepherding.

In the public ministrations of your sacred office, be careful to make them as acceptable as possible. Spare no pains to make yourself a

good reader as well as a good preacher. Look upon this as a solemn duty in the sight of God, and then there will be no danger of its leading you into mannerism, into vanity, or into coxcombry.

Affectation and unreality are at all times offensive as well as silly; but no where are they so offensive as in the house of God and the exercise of the offices thereof. If you are to lead the devotions of the souls committed to your teaching, you must be devout yourselves.

Even a heathen could write " Si vis me flere primum dolendum est tibi." The law of sympathy is innate in humanity, and the heathen poet knew it; but the sympathy you are to cultivate is a sympathy with the Divine nature; and in order to cultivate it, you must be, as St. Peter teaches, " partakers of the divine nature" yourselves 2 . In self-denying study, therefore, aim at excellence both in preaching and in reading; for God, who calls you to His service, requires the best of such

* 2 Pet. i. 4.

services as you can render. Remember that the Apostle who determined " not to know any thing but Jesus Christ, and Him crucified/ 9 still availed himself of the graces of elocution and the use of rhetoric in addressing the accomplished members of the grave court of Areopagus; and similar aids are not only ad-nussiblefor you, but their use becoxnes a duty, if you can thereby impress more faithfully and more successfully the good tidings of God on the hearts of your flock.

Your ministrations in Church, however, will be miserably deficient if you only study to make the pulpit-duties effective. The National Church has provided us with sacred offices for Sunday and week-day ministrations, both public and domestic, which are calculated to elicit our devotion in their utterance, but which require that devotion to be fervently, clearly, and simply expressed, if they are to stimulate the devotion of the people to whom we are sent. The Word of God requires to be read with holy reverence as well as with sonorous utterance, if it is expected to operate with awakening power upon careless ears and slumbering hearts. We are frequently unaware, till

aroused to the knowledge by painful experience, how often the mere formal schoolboy reading of a thoughtless clergyman has destroyed the devotion which ought to have been cultivated, or alienated the sym\&th£&&

which ought to have been attracted. True though it be that we are sent to minister among a people already professing Christianity, it would be an exaggeration of charity to assume that all are equally prepared to accept our ministrations as men of God. We must prove ourselves to be men of God ere we can expect our services to effect a permanent influence on those as yet unimpressed by the vital truths of religion. If our congregations find us careless in the pronunciation of the words we utter, or indifferent to the meaning those words are designed to convey; hesitating where we ought to be decided; bold and loud in expressing professed humiliation; feeble or careless in uttering words of professed praise; will they not justly regard us as blind guides, and thoughtless, if not positively unfaithful shepherds P

In order that the parochial government of the ministry may be systematically felt, you must be careful to let your pastoral visitations be regular, An approximation to a fit system may be found in this rule. In addition to the constant " visiting the fatherless and widows in their affliction," and the sick and poverty-stricken in their hour of need, endeavour to converse with every family that will receive your visits about once in every month, and with every individual about once in a quarter. Except in times of special necessity, too frequent or too lengthy visits are apt to weary parishioners, and not only to interfere with their avocations, but to degenerate into mere gossip. This, however, may always be stopped at once by asking whether it be wished that the clergyman should read. Light and trivial conversation detracts from the influence of a minister of the Word and Church of God ; and though he should have a pleasant and kindly word for all, he must never forget to show " gravity, uncorruptness, sincerity," in his demeanour, and "sound speech that cannot be condemned *" in his conversation. He should be scrupulous moreover in personally recognizing the domestics in every family where servants form a part of the household. AovXov?

teal 8ov\a$ fir) inreprrfdvei, is advice as old as St. Ignatius ; but there is a temptation to neglect it now which probably did not exist in his day \ The position of clergy as gentry, in the present

» Titus ii. 7, 8.

* Baxter's Reformed Pastor, ch. ii. s. ill. 2, p. 84. Ignatius ad Poly carp: (quoted as above:)

TrvKv6rtpov trvvaytoyai ytviBaxrav' i$ 6v6fjLaros tc&vras ("fircr tiofaovs K(d tiofaas fify inrepricpdyct,

i.e. Let the assemblies be gathered;

Seek after (or inquire of) all by name; Despise not servant-men or maids.

You see it was then taken for a duty to look after every member of the flock by name, though it were the meanest servant-man or maid.

condition of society, leads many to undervalue the widely-extended influence for good or evil of domestic servants; the power they exercise over the trading classes connected with the household, and frequently over young children within the household, is very great.

Every well-regulated establishment ought to realize the idea of "the Church in the house;" and a clergyman may do much in helping forward this desirable consummation, if he never allows mere conventionality to interfere with his bringing the knowledge of Christ as their Saviour to every member of the households he visits.

And if the social condition of the Christian family realizes " the Church in the home," the Christian parish, represented in its corporate capacity by a formal vestry, realizes the Church in committee. Here the parochial clergyman should always be found in his place. His duty as a ruler and guide is here recognized and defined by law; and here he is frequently brought into contact with many who abstain from his ordinary pastoral mmkteations. His civil duties will require delicacy of management; but if he be consistent in showing a high sense of Christian duty in himself, and Christian courtesy and gentleness to all, whether opponents or friends, he will

never feel himself out of place. Happily, moreover, he will always find himself supported by consistent

members of his flock; for the position of the laity is much better understood in these days than formerly; the clergy are no longer considered to be the Church. Spiritual life is recognized as diffused throughout the whole body of the laity, and spiritual acts are committed to, and performed by, churchwardens, schoolmasters, Scripture readers, district visitors, Sunday-school teachers and others, without interference with the direct duties of the ministerial orders. It will be your duty, in the exercise of parochial government, whenever placed at the head of a parish, to develop as much as possible the spiritual power of the laity through these and kindred offices. In collections for missionary purposes; in the Sunday-school, and the week-day evening school; in the adult Bible class, and the monthly or quarterly missionary meetings; much kindly aid may be given by the laity of your parish. If you are honoured in ministering among a people who are brought by your ministrations to feel that they are all " taught of God," your labours will be infinitely lightened by their happy and hearty co-operation in works of piety and charity; and the unity of the Spirit will be manifested in the bond of peace, which will bind you together in a hallowed sympathy.

And now in concluding this opening Lecture let me say that—

assuming all Christian doctrine to be carefully, clearly, systematically

\»»$gcfc»

and illustrated, and personal repentance, faith and holiness enforced,—your pastoral government will still be incomplete unless you exhort from the pulpit, as well as from house to house, to the fulfilment of all domestic duties. Family prayer, mutual love, the responsibilities of the parental, the wedded, and the filial states, the true relation of master and servant; all these should make a part of public instruction (as drawn from the written word) as well as private exhortation. A parish must be hallowed into unity by Christian households, just as a household must be hallowed into unity by Christian individuals.

And of all the elements of parochial cohesion do not forget yourselves, or let your flock forget, that the two Sacraments "

ordained by Christ Himself," and affirmed by our Church to be

"generally necessary to salvation," are the most powerful. It is not assigned to me to speak of doctrine to-day, and my allusion to this subject now has mainly reference to the disciplinal results that flow from the due and faithful and universal reception of these holy ordinances. If you are privileged to bring every child of wrath born into your parish into the covenant of grace; if you are privileged to see the adult members of all the families to which you minister "

come up with acceptance to the altar of God," will not you feel a thrill of sacred joy every time you minister at the font or the Lord's table, and enjoy a heavenly felicity when you spread your hands before the Lord and say, "Behold, I and the children whom Thou hast given meP" Will you not then realize a sympathy with the beloved disciple who said, " I have no greater joy than to know that my children walk in truth 5 ," a 11 *! with that not less distinguished Apostle of Jesus who was anticipating a blessed meeting with his flock at the great day, when he cried out in rapture,

" What is our hope, or joy, or crown of rejoicing P Are not even ye in the presence of our Lord Jesus Christ at His coming ? For ye are our glory and our joy 8 ."

* 3 John 4. • 1 Thess. ii. 19, 20.

LECTURE II.

ON EDUCATIONAL WORK IN THE PARISH.

•

In offering for your consideration some hints on educational work in the parish, I may assume that you feel at least an equal interest in the young, as in the adult members of your flock. It is thought by many, and some of these in high places, that these growing souls demand a greater share of your time and diligent personal superintendence; and though I cannot concur in this view, certain it is that the influence they will hereafter exercise in their manhood's prime will

largely outweigh that of the generation now in their vigour, but then in rapid decadence. The school is, in fact, the germ of the coming parish,—of what the parish is to be a quarter of a century hence,—

and the prudence and forecast recommended by our Lord 1 , will teach you to imbue its growing members with those principles which will then

ON EDUCATIONAL WORK IN THE PARISH. 15

work most successfully for the glory of God and the advancement of their own happiness.

In dealing with the lambs of Christ, not less than with the sheep of His fold, the exercise of faith and love and zeal and prayer is imperative upon all.

And in this work, as in taking charge of your parish altogether, I would recommend you to commence the material part of your duty by acquiring accurate statistical knowledge. Learn not merely who are the children God entrusts to your pastoral guardianship, but how they are employed. Your " Parochial Register for School purposes,"

should tell you at a glance before you have been a month in your parish, who attend the national school, and who do not; who attend dames' and other private schools, and who attend no school at all.

I need not here pause to speak of the necessity of education; that is generally admitted; or of the education required being religious; that is admitted too, both by the Church and the sects; but I do wish to impress upon you that a parish without a school must be an imperfect parish; and that rather than there be no school at all, the parish priest ought at certain hours in the week, as well as on Sunday, to turn voluntary schoolmaster himself, and make his own hall or kitchen the schoolroom if no other can be obtained. "With the facilities now offered, however, for the erection and maintenance of schools, that parish must be unusually depressed in circumstances, or must have been hitherto unusually ill-shepherded, which is reduced to this necessity.

The proportion of children needing practically the maternal and educational care of the Church through the clergy, will be found to vary much, according to the nature of the parish, and the social position of its members. Doubtless the competent education of parents imposes a definite responsibility upon tfiem with reference to their children, which tweducated parents cannot be expected to realize. Hence the Church must take a special charge of the latter, and provide for the growing generation those blessings of a sound and Scriptural education which, apart from her maternal responsibilities, they would never have the means of acquiring. We may perhaps approach a proximate estimate of what ought to be done in each parish, by assuming the case of one containing a population of 1000, sufficiently compact in size for all the children to be able to attend school; viz. having its school so situated that no children live more than a mile and a half from it. Such a distance, or even a little exceeding it, ought not to be a bar to the children of our hardy peasantry regularly coming for education.

It has been said that one-fourth of the whole population of every given parish are of an age

to be at school. If this is correct, it would give us 250 children in such a supposed parish as we contemplate. Could thfe whole of this number be brought under Christian training, there would be required separate schools for boys, 'girls, and infants; but it is not probable that such a population could find the means of maintaining more than two schools. There is some difference of opinion as to the way in which such schools should be divided: and many experienced educationists would recommend—(1) a mixed school, under a master; and, (2) an infant school, under a mistress. My personal experience (which, however, can only go for what it is worth when opposed by the experience of others) is unfavourable to the encouragement of mixed schools for children above a certain age, when others may be had. My own impression therefore is, that the schools in such a parish should be—(1) for boys of more than seven or eight years of age, under a master; and (2) for girls and infants under seven or eight, to be educated together under a well-qualified mistress.

In forming new schools, it will be most essential to place them under the best possible management. A good master and a good mistress are sure to be appreciated wherever they are found, and will in most cases (with the aid now granted by Government) make the schools self-supporting; whereas inferior tead&sR&' , *r&.

always entail a heavy expense upon the incumbent of the parish, even when aided by a small endowment, and will utterly fail to realize the design contemplated in their appointment. The Church has lost a large source of income from endeavouring to provide entirely eleemosynary education for the poor. The humbler classes are generally able, and (in towns especially) almost always willing when able, to pay something for the training of their children. They value more highly what they pay for than what they receive gratuitously; and by bearing a due share in the expenses of education, are led to take a more lively and more personal interest in the progress made in the schools.

In the regular superintendence of your schools you must be very careful not in any way to supersede the master and mistress in their duties. There is a distinct work for both of you; and each will develop the work of the other, if care be taken that the one intrude not into the other's province. If I might venture to characterize the line of each by a single word, I should say that the strictness of judgment should characterize the master, the gentleness and liberality of mercy, the pastor. Every School to be perfect must have a certain amount of discipline, and consequent formality; any tendency to rigidity in this direction should be tempered and softened by the loving character

which it is the very business of the Christian minister's life to display.

The perpetual exaction of duty in matters of detail necessarily gives a kind of angularity to the school teacher's habits and manners. The pastor may, and ought to, round off the corners of this sharpness, and tone down the stiffness which children are themselves apt to acquire from it. He is to be essentially the educator, the bringer-out of inner life into its fittest form; while the teacher and instructor imparts knowledge, and defines those principles which the pastor's affectionate guidance develops into the highest visible type they are

capable of exhibiting. Tfifl great mission to children is to expand their faith into holy obedience—holy, not formal. "Wonder and love are the leading characteristics of childhood; he need not, therefore, fear to set before the lambs of his flock the highest mysteries of faith, but he must always so describe them as to square with the affectionate nature of Him who said, " Suffer the little children to come unto me, and forbid them not." The pastor's influence in the schoolroom so exercised will prove immense; the habits of childhood will be elevated, their manners improved, their earnest nature quickened into a spiritual and living power, when their pastor is ever beheld " walking in the spirit," a visible witness for Christ, before their almost daily observation.

c2

But while the frequent and kindly visits to the daily school which the pastor gives are calculated to stimulate the teachers and elevate the learners, there is one point in which he must be the chief practical teacher himself. He should not only systematically take a Scripture class in the week-day, but he must actively and personally superintend the Sunday-school on the Lord's day. Sunday-schools are not meant only for one class of society, or for those who acquire in other places secular knowledge during the week. It is good to encourage the children of parishioners above the class educated in the National Schools to attend them, as well as those below, it if there be any; and it should be made attractive, not only by its gentle discipline, and the kindness of its voluntary teachers, but by the fervour and' earnestness with which Scriptural truth— and not only Scriptural knowledge, but^ the " faith which worketh by love "—are woven into its pupils' hearts.

As an engine of influence throughout the parish, the Sunday-school deserves also to be highly appreciated. Teachers as well as learners are by it practically taught to keep the unity of the Spirit in the bond of peace. The classes of society, too widely separated by the forms of this world, are thus oftentimes brought into a hallowing relationship; and if the pastor gathers his teachers together during one even-

ing of the week, and prepares them by direct teaching of some particular portion of Scripture for the labours of the ensuing Sunday, he not only attaches those whom he instructs to his person and office, but directly fulfils his apostolic mission by disseminating through varied channels the one stream of truth that it is his duty to dispense for the salvation of his flock.

You may form some idea how imperfectly the teaching of the Church has been brought home to the poor of this country, by learning that (so lately as 1856) in sixteen parishes in this diocese the difference of actual attendance of school children varied from one-fourth to one-hundredth of the population; and though education has certainly made some progress since then, I fear there are some parishes still in which it is held in very low estimation indeed! Should your lot be cast in any of the less favoured parishes, you will find that the ordinary day-schools for children will not meet the requirements of your flock.

In almost every parish, though more certainly in these, are to be found some young of both sexes who are not only uneducated, but who feel the want of education. For such it is desirable to make provision by opening evening-schools, or forming lending-libraries, or improvement societies. Facilities for the formation of these have of

late been largely increased through the practical experience of the metropolitan evening classes in London, and other kindred associations, whose officers are always ready to give information to clergy who apply to them. Faith and youth are the two elements of cohesion essentially necessary to their permanent success. If merely literary, or otherwise not based on a religious foundation, they have no claim on the parochial clergyman's time and attention. If not definitely adapted to youth, the numbers, however great at first, necessarily fall off, and there is no reserve to provide a perpetual succession.

And while these institutions—interesting and influencing the general parishioners by occasional lectures on popular topics which the local clergy are always able and generally willing to provide—are calculated to elevate and improve the young men by systematic classes for personal instruction, there is another class who ought not

to be lost sight of, I mean the young women. It is not advisable that the younger clergy should themselves form classes for evening instruction for females only; but they may often find Christian ladies, or females of cultivated mind and Christian grace, who will devote one evening in the week to a class of this nature; and such class will always exercise a hallowing as well as a civilizing influence on its members, if its meetings be commenced by prayer, and closed by the reading of the Scriptures.

Time will not permit me to speak fully on the subject of rewards in schools, whether for adulte or children; but my own experience leads me to believe it wholesome to let the rewards, in the Sunday-school at all events, be earned rather than given ; viz. to have a system of marks for time, lessons, and conduct; to affix a conventional value to these marks, suit* able to the means at your disposal, and to let their assigned pecuniary value purchase school-books and other rewards at stated seasons.

jBut the culminating point of the pastor's educational efforts is the formation of the Christian character, the development of the lineaments and proportions of Christ in those who are called after His name and baptized into His brotherhood. This cannot be done by any system of rules, or any mere external pressure: it must be drawn out from within, as the very word education implies, and can only be effected by the pastor working in the strength of the Spirit upon souls over whom that Spirit has breathed, who have been thus made plastic beneath the blessed influence of the ministry of the Gospel.

Thus are the servants of Christ made fellow-workers with God in the conversion of the old into the new—the

natural into the spiritual man—a hallowed honour!

And now, in closing these hii~ts on educational work in the parish, let me add one word on a sacred duty which frequently under God's blessing gives point and efficiency to all school instruction previously imparted.

The Church's care, which brings us to the font in infancy, and consigns us with hallowed rites to the grave at whatever age we may be called home, has been specially extended to the young in her offices of the Catechism and Confirmation. The mere hard, dry rote-teaching of the former is no preparation for the latter; and when the time for the latter comes, f ou will have to ascertain that your young brethren are personally and practically imbued with that knowledge of the Christian covenant, creed, obedience, prayer, and the sacraments, which is necessary for every one who is presented to the bishop for imposition of hands. You will find the preparation for that solemn rite one of the most interesting periods of your ministry.

Rightly and carefully used, it will carry you into the hearts as well as the homes of your flock, and prove a blessing to parents as well as to children. Spare yourselves therefore no pains in devoting your most active energies to fix the principles of the young at that auspicious season. Confirmation is a meeting-point

for all the theories of the sects, as well as a starting-point for the adult life of the Churchman. Here may be found a development of the idea of election as held by the Calvinist, of conversion as held by the Arminian, of " the ordinance " as held by the Baptist, of admission to membership as held by the Congregation-alist; and here especially is to be found the test of success or failure in your previous school-work in the parish, and the means of building up into our most holy faith the souls of the young committed to your care. Let your school-work among all classes of your parishioners have reference to this seal of the Spirit; and the Spirit in whom, for whom, and through whom your work is done, will bless that work abundantly to the glory of the Triune Jehovah.

LECTURE m.

ON SELF-GOVERNMENT IN THE PASTOR.

My task of to-day is perhaps the most difficult of those assigned me.

It touches the inner rather than the outer life of the pastor; and its design is to give you such a sketch as will lead each of you to exercise habitual self-government in the fulfilment of your coming duties. For this there is special need of faith and prayer.

Even if you are deeply imbued with these now, and if love and zeal in addition are daily actuating you, where is the assurance that they will be always sustained ?

The sense of shame and personal humiliation that comes over us in our private communings with God, when we reflect on our shortcomings in the ministry, is too deep and too sacred to be made a subject of record; but I would solemnly warn those who put their hands to the plough how they venture to look back, lest the edict go forth against them, that they be not fit for the kingdom of God.

ON SELF-GOVERNMENT IN THE PASTOR. 27

The wisdom of the wise uttered this sentiment under the law, " He that ruleth his spirit is better than he that taketh a city V And an inspired Apostle has said, " If a man know not how to rule his own house, how shall he take care of the Church of God*?" These passages prove how essential is the power of self-government to every one called to office in the ministry of the Church; for how can a man rule his house, unless he has first learned to rule himself?

I need not speak of the restraint of desires that are vicious, or in any way opposed to the direct commandments of God. These may be assumed to be already overcome, or you would not dare to present yourselves as vessels to be consecrated for your Master's use in the edification of His Church. I would rather limit myself to those defects of temper, habits, and manners, which so frequently mar the success which might otherwise wait on the ministrations of the clergy.

We all know painfully well what a snare temper is to most of us; and yet, even while knowing and lamenting it, are probably apt to look with too lenient an eye upon our own defects in this particular. But in dedicating ourselves to God's service under His holy call, we are bound to overcome every defect that

i Prov. xii. 32. ■ 1 Tim. iiL 5.

militates against the successful promulgation of the blessed law entrusted to us to inculcate. If one who preaches peace by Jesus

Christ, and exhorts his parishioners to follow the meekness and gentleness of his Master, is himself known to indulge in habitual hastiness and impetuosity; if one who preaches forgiveness, and never enters the pulpit without saying aloud, " Forgive us our trespasses, as we forgive them that trespass against us," is known to be at strife and enmity with others; if anger, vin-dictiveness, or jealousy, break out as visible imperfections in the temper of the pastor; how shall the flock have faith in his sincerity, and confidence in his honesty P

2. Much, too, of pastoral success depends on the habits of mind cultivated and exhibited by the clergyman in his parish. Theprocras-tination that ever defers till to-morrow what ought to be done to-day, should be conquered by a vigorous determination to carry out the maxim, " Directly you find a place or a person in your parish with which or with whom you are unfamiliar, conquer your ignorance."

The easiness of the good-natured man who assents to views with which he cannot concur, is a sin against the pure conscientiousness which ought to characterize the minister of Christ; it may be screened under the pretence of imitation of that great Apostle, who "

became all things to all men, if that by any means he might save some," but even this desire, unless carefully watched, is apt to degenerate into a weakness in place of being the embodiment of a principle. The loquacity that will talk without knowledge and reflection is sure to bring discredit in its train; while the silence that an unrestrained and self-indulgent reflectiveness is apt to generate, places the taciturn clergyman under the just imputation of a want of sympathy. Severity of remark, and the un-kindness of sarcasm, are offences against the exemplary charity of Christ; and " idle words "

are opposed to the direct teaching of that Scripture which we, of all men, are bound to uphold. Indolence is a snare of Satan especially calculated to entrap those of a soft and amiable disposition, and needs to be combated by that vigour of zeal which alone can compete successfully in the race of souls. If we would " so run that we may obtain," we must bear in mind the stimulus applied by the Apostle to the Corinthians, when illustrating his teaching by the Isthmian competitors, " now they do it to obtain a corruptible crown; but we an incorruptible !"

3. Defects in manner frequently, too, prove impediments to ministerial success; but while you are very careful not to undervalue the influence of manner upon others, be most careful not to become mannerists yourselves. In pri-vate intercourse let your tone be ecyialbj tefe

from moroseness and from levity; from sub-servience and from discourtesy. The freedom of the Gospel should be illustrated by the frank honesty which outspeaks all, but only what it feels. Any thing like presumption or haughtiness is as offensive as it is unbecoming; and your bearing, whether in private or in the pulpit, should be that of dignified simplicity and modest assurance. The nervous timidity which characterizes many of the younger clergy in the pulpit must be overcome as a positive fault. Though not equally to be condemned with the over-bold confidence which sometimes offends in others, it is an evidence of want of faith, as well as of want of courage. Our work is a work for God; whatever we speak, we speak in His presence; and if we be not ashamed to compose our sermons in His Name, and to read them before Him, we ought not to be ashamed or afraid to speak them unhesitatingly before our fellow-sinners.

In temper, habits, and manners; in self-denying humility, yet in burning but even chastened zeal; yea, in the entire self-government of the pastor, we have not far to go to look for a perfect pattern. He who is our Saviour as well as the Saviour of those to whom He sends us, is our example in spiritual rule as well as theirs and ours in spiritual obedience: and if that Spirit which was given to Him without measure be duly sought in His name for the sanctification of our wills, then shall we (and then only may we hope to) "bring every thought into captivity to the obedience of Christ*,"

and stand forth His acknowledged witnesses to the world in general, and to our own flocks in particular.

It may perhaps be useful to some if I attempt to give such an outline of a day's parochial work as may illustrate the practices of one who

aims at habitual self-government in the discharge of his parochial functions.

Such an one will be no sluggard; and though some variation must be allowed for the difference of constitution, and of previous habits and training, we may suppose his rising to be so early as to give him at least an hour for divine meditation and sacred devotion of a purely private character, in his dressing-room before eight o'clock. At that hour he will probably commence prayer of a more public kind, domestic and social, if he has not the opportunity of daily service in church. Upon this will follow his morning meal, which should for health's sake be not too hasty, and for work's sake not too protracted.