depraved-they toil too unremittingly for a bare subsistence to allow of their throwing away their few hours of leisure upon what excites no emotion in their bosoms. And the Churches have evinced no great anxiety to lure them upwards. They ordinarily pass through life, therefore, almost without thought of a spiritual existence. Occasionally, a religious tract reaches them-sometimes a visit is paid to them. But they are disposed to look upon these direct efforts, as merely the result of a desire to win proselytes. In no other visible way does a Christian Church in their neighbourhood appear to be a blessing to them. It does not sensibly increase the amount of attention paid to the poor. It does not create an atmosphere of sympathy for them. It does not, by its example, rebuke the common neglect with which they are treated. It does not recognise their rights where denied-nor vindicate their just claims to consideration-nor exhibit Christianity as the stern foe of oppression, and as the feeling friend, as well as monitor, of the helpless and the desolate. Hence, its religious teachings and services are utterly disregarded. Now, I ask any man of reflection, is the mournful fact surprising? Could we reasonably have anticipated otherwise? Have we, after the example of the Friend of publicans and sinners, "stooped to conquer?" Have we, like the Apostle of the

Q

Gentiles, used "guile," the guile of sympathizing and disinterested kindness, to win souls? On the contrary, have not our plans, for the most part, left out of sight the large class of whom we have been speaking, and our organizations manifested far more aptitude in meeting the tastes and habits of the thriving, than in ministering to the wants and necessities of the indigent? The fruit of our indulgence of the aristocratic sentiment is, that upon the working classes, regarded as a whole, the Churches have no influence. The methods they adopt, and the spirit they cherish, do not, and cannot, bring home to the mass of the poor, the glad tidings of salvation. The message of love is not recommended to the notice of this large and important portion of society, by the warmth and generosity of those who profess to deliver it. Their mission is, in this respect, a failure-a failure attributable chiefly to themselves. Their Master put within their reach all the elements of splendid success -pointed out clearly, by his own life and labours, as well as by those of his apostles, the way to it -and plied them with the highest and grandest motives to seek it—and, alas! all in vain. They now reap as they have sowed-sparingly-and they wonder at the ill-favoured character of their harvest.

I will only mention one other mode in which

the aristocratic sentiment operates as an impediment to the efficient prosecution of Christian enterprise, and then dismiss the subject. The maintenance of class distinctions in the Churches necessarily hinders the natural development of very much of that moral power which they may happen to possess. "Union is strength;" but living, hearty, prolific union there cannot be, in things spiritual and eternal, where worth is measured by the shifting accidents of life. There may be contiguity, but there is no fusion-conglomeration, but not oneness. There may be eyes, hands, feet -but they are only nominally members of the same body. The eyes guide, not the handsthe hands are not carried to their proper object by the feet. There is a lack of intercommunion and mutual assistance. Riches and poverty, intelligence and ignorance, judgment and zeal, reflection and activity, heads to plan, hearts to welcome, hands to execute, may be in close juxta-position, but of no use to each other. They are separated by a conventional line of worldly proprieties, and each withers for want of the exercise which the other might elicit. And then, it is fitting that we call to mind the moral opportunities which run to waste the condescension, kindliness, love, gratitude, confidence, joy, which might be continually brought into play, and are not-the virtues which on all sides might be breathed and strengthened,

but are suffered to remain dormant-the balmy and genial atmosphere, friendly to the rapid growth of Christian character of every variety, that might be diffused, but is not-the gladness which in religion is power, that might be promoted and maintained, but of which nothing is known. Oh! these freezing conventionalities; one will never know how much good they nip in the bud, how much sap they prevent from rising and fulfilling its functions, until they have yielded in our Churches to the glow of unfeigned and unrestricted brotherly love! until, instead of many sections, there is one heart! until the manners of a selfish world cease to govern Christian disciples in their spiritual relationship to each other! He would, in our day, be the best friend of the Church, who should prove himself able to say, with effect, to the aristocratic spirit which now possesses and torments her, as Paul to the divining demon of the Philippian damsel, "I command thee in the name of Jesus Christ to come out of her."

CHAPTER V.

THE PROFESSIONAL SENTIMENT.

CONTENTS.

MORAL POWER EVOLVED BY ORGANIZED ASSOCIATION-ORGANIZATION PRESUPPOSES GOVERNMENT-"THE MINISTRY," COMPARATIVELY LITTLE SAID ABOUT IT IN THE NEW TESTAMENT-"OVERSIGHT 66 AND TEACHING CLEARLY DISTINCT FUNCTIONS

99 TEACHING CLASSED BY THE NEW TESTAMENT WITH OTHER

66 GIFTS 99 -MODERN NOTIONS OF A "MINISTERIAL ORDER "

NOT SCRIPTURAL-CHURCH MACHINERY IN APOSTOLIC TIMES-THE PROFESSIONAL SENTIMENT FOUNDED ON MISTAKEN VIEWS OF THE MINISTRY-FED BY, MINISTERIAL EDUCATION-ORDINATION-LIMITATION OF ELDERSHIP IN EACH CHURCH TO ONE PERSON-RENUNCIATION OF SECULAR PURSUITS-CLERICAL TITLES, DRESS, &c.EVILS ENTAILED ON THE CHURCHES BY THE PROFESSIONAL SENTIMENT-FOSTERS THE MULTIPLICATION OF "INTERESTS"-TRANSFERS RESPONSIBILITY FROM THE CHURCH TO THE MINISTER-REPRESSES LAY TALENT AND ENTERPRISE

NOURISHES

MINISTERIAL esprit

de corps-EXPOSES THE PROCLAMATION OF THE GOSPEL TO SERIOUS

DISADVANTAGES-CONCLUSION.