must include everything, and not disproportionately value any one thing. [The man who has established order in his family, or in his own personal habits, is already prepared to appreciate a higher truth. And why should not the minister become the benefactor of his country, and strive to establish good order and good relations between man and man, and thus give popularity to virtue and integrity of manners.]

Success in the opinion of the public, or the popularity of preaching. We may honour a simple blossom with the name of fruit, and take success, so far as opinion is concerned, for a real success. Now, not only is there a great difference between real success and reputed success, but this last, which is not necessarily a means of the first, often obstructs and endangers it.

Popularity is dangerous1 because the gratification of self-love which results from it, and which is so attractive to us, may lead us ultimately to accept as an end what is only intended to be a means, and may tempt us to make concessions which will gradually lead to unfaithfulness. From that time we have two masters; and "no man can serve two masters, for either he will hate the one and love the other, or else he will hold to the one and despise the other," Matt. vi. 24.

be

We may easily be deceived in our own dispositions and motives. The increased excitement which we may feel may soon mistaken for a redoubling of zeal;2 [we may also easily mistake emotion for unction, and for love a certain warmth of benevolence which we give in exchange for what we receive.] We

e may discover the just value of such animation and excitement, if we try our eloquence on the individual souls comprising our flock; we shall probably find that it is not equally fervid. [If the temperature of our zeal is not lower, if it is as lively as when we were in the pulpit, we may trust to its reality; but if its energy is damped, we may feel sure it has been partly sustained by our own self-love.]

For a preacher of high repute it may be useful to find himself suddenly deserted, or definitely restored to his true level. He may then learn what he actually is; and if he can stand 1 NEWTON'S Omicron, Letter v. 2 Ibid.

this crisis, then a true unction will rest upon him; either he will from that time make his office a trade, or his motives will be purified.

Between popularity and permanent unpopularity there is a point, below which it is not desirable to descend, but above which it is not necessary to rise. And perhaps it will be found, that, with some exceptions, the truest successes and the richest fruits have been granted to those who, so far as talent is concerned, have received neither poverty nor riches, but who have been nourished by God with ordinary bread.

There are two kinds of unpopularity, that arising from tediousness or from personal dislike, which is by no means desirable. But it is otherwise with that which attaches to doctrine. Unpopularity of this kind is of such a nature, that it may be made an object of ambition, and may be dangerous. I should not regard it as dangerous if it is a natural result of fidelity, because whatever is necessary cannot be dangerous, or, if so, the danger must not be heeded. But we must first learn whether this unpopularity is an essential element in fidelity. Some ministers think it is, and accordingly make it a point of duty to secure it. If it is inevitable it must be allowed, but it must not be sought; and in any case it should not be enhanced by our peculiar mode of presenting the truth. I believe that it is right, while most rigorously guarding our integrity, to use all means for avoiding this as well as every other kind of unpopularity; for if once the boundary between popular favour and disfavour is passed, the preacher is in as imminent danger of self-seeking in the second case as in the first.—The mere conviction, or at least the too frequent presentation of the idea that we shall be unpopular in proportion as we are faithful, places us in a wrong point of view, imparts bitterness to our speech, induces us to take up an attitude of hostility,' &c.

So much for the question as one of right. As to the facts of the case, I believe it is proved by numerous examples that faithful and conscientious preaching in the minister may be quite compatible with the utmost respect, and even affection, in 1 NEWTON'S Omicron, Letter v.

the people.1 After saying this, I would not hesitate to say, that the gospel would not be a true gospel if it were to glide into the souls of men with as much facility and gentleness as the dogmas of natural religion or of moral philosophy; until the spirit of God has opened the heart to receive his teaching, these sublime truths are as bitter to the palate as afterwards they will be internally sweet. In evangelical preaching there is always a germ of unpopularity, a principle of bitterness, which will be felt even at times when orthodoxy has become popular and fashionable, a quite possible circumstance. There are also periods when this general repugnance to the gospel, and this mysterious attraction to the gospel, are vividly felt at the same time, and when every one is, before he receives it, either prepossessed in its favour, or exasperated against it. But, in general, the wisdom of the preacher is guided and formed by the apostolic thought, "With me it is a very small thing that I should be judged of . . . . man's judgment," 1 Cor. iv. 3; and by that other, not less apostolic, thought, "the fruit of righteousness is sown in peace," James iii. 18; "if it be possible, as much as lieth in you, live peaceably with all men," Rom. xii. 18.2

1 NEWTON'S Omicron, Letter v.

2 CHRYSOSTOM has very forcibly represented the danger of allowing ourselves to be prejudiced in our ministry, either by the desire of approval or the fear of disapproval.-De Sacerdotio, lib. iii. cap. 9; and lib. v. cap. 2, 4, 6 and 8.

CHAPTER II.

CATECHISING.

§ I.-ITS IMPORTANCE AND AIM.

THIS function is, among our duties, of primary importance. Religious instruction, properly understood, is a perpetual renewal of the basis of the Church, and constitutes the most real and precious part of that tradition by which Christianity is perpetuated from age to age, not only as a doctrine, but as a life. The importance of the sermon, properly so called, is so much the greater as it is addressed to hearers prepared by religious instruction.

Catechising is essential to those who are its immediate objects; useful to the parish, which itself needs to be catechised, and is so in fact through the children; useful to the pastor himself, because the obligation to make religion level to the capacity of children reminds him of the simplicity which is essential to him, and brings him back to the true names and forms of things. In all these respects it deserves our earnest attention, which, moreover, is demanded by the difficulty of the duty itself, a difficulty which varies with different pastors, but must be great for all; for, in addition to all the conditions required for good preaching, this task involves special conditions. The pastor who can catechise well will not preach badly, but one who preaches admirably may be a bad catechist.

It is true that catechism has repelling qualities which do not belong to preaching; but it has also attractions peculiar to itself. Still more true is it that catechising involves a formidable obstacle in the small agreement, or rather in the contrast, be

tween the teaching the child receives from the minister and that which he, for the most part, receives from the world and from his own family. But, so far as this obstacle is not insurmountable, it assumes the aspect of a motive for the minister to give the more attention to this part of pastoral duty, and it is even a chief reason for the institution itself.

The object of religious instruction is not only to teach to children the religion that is specially theirs, (as if they already possessed it, and it were theirs prior to instruction), but to establish in them a life.1

Doubtless it is a form of instruction, taking the word in its ordinary meaning, and in a lower sense than that involved in its etymological significance; but it is much more really an initiation into the sacred mysteries of Christian life. "My little children," says St. Paul, "of whom I travail in birth again until Christ be formed in you," Gal. iv. 19.

We must not give the preference to the most intelligent children, to those whose replies are best, [but must often recognise a superiority in spiritual qualities in those whose intellectual powers are more limited. The heart's answers, when they are true, are worth more than the most striking indications of intelligence. The dull child that tries our patience, is perhaps more serious than the intelligent child whom we are much more disposed to caress.]

§ II.-GENERAL CHARACTERISTICS OF CATECHISING.-SOURCE

AND METHOD OF RELIGIOUS INSTRUCTION.

Instruction, as such, should be as solid and complete as possible, but spontaneity and life must be sought; and, in order to attain these, there should be in this study nothing hurried, nothing too laborious, [for that which too much occupies the mind may possibly leave the heart still indolent,] nothing which can suggest too close a resemblance to ordinary studies,— nothing which can leave behind it an unpleasant recollection. [Let the child remember these lessons during his whole life; at 1 For the development of this idea, see the Course of Catechetics.