CHAPTER V.

"You may always be abiding, if you will, at Jesu's side;In the secret of His Presence you may every moment hide."[10]

[10]I quote from a beautiful hymn, beginning, "In the secret of His Presence." It is given in part in several recent hymn-books, but for its complete form seeFrom India's Coral Strand, (Home WordsOffice, Paternoster Buildings,) a collection of the poems of its gifted writer, a Hindoo Christian lady, Miss E.L. Goreh.

But now, what will be the surface and expression of such a hidden life, as the young Clergyman passes through his busy common day?

LIFE IN LODGINGS.

Let me speak first of his life indoors, that is to say, probably, in his lodgings. There the day at least begins and ends; and, in more ways than he is aware of till he sets himself to consider, he may—or may not—glorify his Masterthere. He is quite certain to be watched, whether the eyes are friendly or unfriendly to himself and to his message and ministry. He will be watched of course not only as a man but as a Minister. And the results of the observation may be most important, for good or for evil, to the immediate observers; and they are pretty sure to reach many other people through them. "What shall the harvest be?"

SELF-RESPECT.

Let one result be, a clear impression in the house that you, the new Curate, are a man ofself-respect. Perhaps thatwordwill not be used, any more than its Greek equivalent, αἰδὼς, that noble pre-Christian ethical term which lay ready and waiting to be glorified by the Gospel. But let Self-respect be your principle and your practice, and it will leave its impression, by whatever word the impression may be described. Let the man be seen by those who are about him, and who in one way or another wait on him, to bequite simple while quite refinedin ways and habits; to be active and wholesome in the hours he keeps; to hold self-indulgence under a strong bridle (shall I say, not least the self-indulgence which cannot do without the stimulant and withoutthe pipe?); and he will be in a fair way to commend his message indoors. Let him be seen, without the least affectation, but unmistakably, to find his main interests, within doors as well as without, in his Lord and His cause and work; to be the avowed Christian at all hours; and he will be doing hourly work for Christ. With it all, let him be seen to be "gentle to others"while "to himself severe"; let him, while always self-respectful, be always watchfullyconsiderate; and his light will shine; he will be an Œcolampadius, aHouse-light, indeed.

CONSIDERATENESS.

On that last point I must dilate a little; on the point of Considerateness. I remember a conversation a few years ago with one of our college servants, an excellent Christian woman, truly exemplary in every duty. She was speaking of one of my dear student friends now labouring for the Lord in a distant and difficult mission-field, and giving him—after his departure from us—a tribute of most disinterested praise: "Ah, Sir, hewasa consistent gentleman!" And then she instanced some of my friend's consistencies; and I observed that they all reduced themselves to one word—Considerateness. He was always taking trouble, and always saving trouble. He was always finding out how a little thought for others can save them much needless labour. The things in question were not heroic. The thoughtfulness for others concerned only such matters as the bath, and the shoes, and the clothes, and somesmall details of hospitality. But they meant a very great deal for the hard-worked caretaker, and they were to her a means of quite distinct "edification," upbuilding, in the assurance that Christ and the Gospel are indeed practical realities. I break no confidence when I add, by the way, that my friend had not always been thus "a consistent gentleman." But the Lord had found him, and he had found the Lord, in the midst of his University life; and he had learnt most deeply and effectually, at the feet of Jesus, the consistency of Considerateness.

I do press this aspect of our daily walk with all earnestness on my younger Brethren. I press it on them at leastto think about itwith painstaking attention. No Christian man, as such, means for one moment to be selfish. But lack of attention does in very many cases indeed allow the real Christian to contract, or to continue, selfish habits. Many good men quite fail to realize how selfish, practically, it is to be unpunctual. You have your understood mealtimes in your lodging. It may not be always possible to keep strictly to them; the exigenciesof work may make it honestly necessary now and again to be out of time. But let nothing less than duty do so for you. The breakfast kept standing because you are not up when you should be may very likely mean much needless trouble and much domestic disarrangement. Guests often brought in without any notice may mean the same.

SIMPLICITY AT TABLE.

Perhaps I need not say, yet I will say it, that the consistent servant of God, whether at his own table or at his neighbour's, will "take heed unto himself" not even toseemfastidious. There are some men about whom, if you know them, you feel sure that they willnotchoose the best dish at the table; and there are others, I am afraid, about whom you feel pretty sure that they will. One man will not think, or at least will not seem to think, whether the meat is hot or cold; and another will rather decidedly avoid the latter. Pardon the details; they have something very real to do with our Consistency.

USE OF THE TONGUE.

And indeed we have need to ponder Consistency when we come to "the unruly member." It is not often, perhaps, that the risks ofthe tongue are specially present in a bachelor's life in lodgings. But they are not absent there. Friends come in, and we will suppose that you and they are waited upon at your meal. What does the servant hear? Much talk about other and absent persons? Unkind or flippant criticisms? Idle, frivolous words? Very likely not, thank God; for we do want to remember our Lord. But let us take heed. Nothing is more conspicuously inconsistent in the Christian than needless, unloving discussion of the characters and lives of others; nothing is more keenly noticed when overheard; nothing more breaks the spell of influence for God.

"Quisquis amat dictis absentum rodere vitam,Hanc mensam vetitam noverit esse sibi."[11]

[11]Possidonius:De Vitâ Augustini, c. 22.

Such was the memento which St Augustine had inscribed upon his dining-table. He found it necessary to remind the Bishops (coëpiscopi) whom he entertained not to misuse their ordained tongues. And the Pastors of the nineteenth century need it still, quite as much as it was needed in the fifth.

"SET A WATCH."

It is impossible, of course, to lay down exhaustive rules for the Christian guidance of conversation in detail. It is quite certain that the Gospel does not prescribe, or intend, that we should never speak except about things spiritual, or even except about our special duties in the Ministry. But it is quite certain too that the Gospel does prescribe inexorably the utmost watchfulness and self-discipline in the matter of the tongue, for all who name the Name of Christ. "For every idle word that men shall speak they shall give account" [Matt. xii. 36.]; "Let no corrupt communication proceed out of your mouth, but such as is good to the use of edifying, that it may minister grace unto the hearers" [Eph. iv. 29.]; "If any man among you seem to be devout (θρῆσκος), and bridleth not his tongue, that man's devoutness (θρηκεία) is vain" [Jas. i. 26.]; "Set a watch, O Lord, before my lips." [Ps. cxli. 3.]

LIFE IN A CLERGY-HOUSE.

I may say a few words in this connexion about the peculiar call for care and consistency where a group of young Clergymen live together in a "clergy-house."

*ITS OPPORTUNITIES AND NEEDS.

It seems to me that such groups must in the nature of thecase beeithermeans of the greatest good in the mutual intercourse of their members,orjust the opposite. As sure ascorruptio optimi est pessima, so sure it is that the young Clergyman who is not consistent in temper, word, and habit, is the most unhelpful specimen of the young man; just because of the discord between his ministerial character and his personal. And if, say, three or four young servants of God (by profession) domicile together and arenotconsistent, I am afraid they will positively and actively draw one another, without in the least meaning to do so, away from the mind of Christ and the walk with God. Do they allow themselves to engage in trivial foolish, unkind talk? Do they so valiantly determine "not to be goody-goody" as tacitly to avoid all open-hearted, loving, reverent conversation about their Lord and His truth? Are they much fonder of endless argument than of the Word of God and prayer? Do their united devotions tend to be formal and perfunctory? Do they (I come back to that point again) "bridle not their tongues" about the absent, about those over them, about thosewho differ from them? Then they are doing each other harm, at a rapid rate, by their collocation. On the other hand, are they each for himself living close to their Master and Friend in the secret chamber and in the inner heart? Are they walking humbly and gladly with their God, much in prayer, and having the Scriptures often open? And are they considering one another, to provoke unto love and to good works? Are they remembering generally and habitually the sacredness of the duty of mutual influence and example, in personal habits, and otherwise? Are they determined each for himself to help his brethren in all things pure, and just, and lovable, and of good report, and to strengthen them to endure hardness, and not to be ashamed of the blessed Name? Then they are blessing one another in Christ, as few men otherwise can do. But personal, individual consistency is the absolute requisite to this; each man must follow the Lordfor himselfin faith and fear.

THE DUTY OF EXAMPLE.

I spoke just above of the sacredness of the duty of example. It is a theme on which Ientreat my younger Brethren very often to reflect, with self-scrutiny before their Master: I may be wrong, but I cannot help thinking that here is a duty which is decidedly less remembered now, among young Christian men, than it was in other days. With exceptions many and bright, I yet fear that there is a decline in this matter as a rule. That unhappyindividualismwhich is the bane of our day, and which is the fatal enemy of all true and healthyindividuality, breathes its malaria through even earnest Christian circles. In the formation or allowance of personal habits, in particular, it is sadly common to see young Christian men practically quite forgetful of the power and responsibility of example. I do not think that this was quite so common twenty or thirty years ago. Not that I wish to take up the futile part of a merelaudator temporis acti; I believe that the phenomenon has its reasons, its law so to speak, in the peculiar conditions of our day. But then the Christian man is never to be the slave of the conditions of his day, while heisto "serve his own generation by the will of God." [Acts xiii. 36.] So I appealmost urgently to my reader, if he should chance to need the friendly call, to awake to a renewed attention to the responsibility of example, and to watch accordingly over consistency in everything.

"FOR THEIR SAKES."

With the humblest reverence may I quote in this connexion the words of our blessed Lord in the High Priestly Prayer? "For their sakes I sanctify Myself." [John xvii. 19.] So saidJesus Christ. Perfectly holy personally, He was yet always deliberately hallowing Himself, separating Himself, to the Father's will and work, "for their sakes"; because of His relations with His disciples. Shall not we sinners, at whatever interval, yet really, "follow His steps" in this also? "For their sakes," for the sake of our brethren in the Ministry, for the sake of our servants, for the sake of our neighbour of all sorts and kinds, let us "sanctify ourselves" in a daily, willing separation from the way of self to the will of God, diligently seeking the expression of that will in His holy Word. It is the duty of every Christian. It ispar excellencethe duty of every Christian Minister, from the oldest Archbishop to theyoungest Deacon. To take Orders is to renounce all ideas of a selfishlyprivatelife. Our whole life henceforth is "for their sakes"; even in those parts of it which must, from another point of view, be most jealously protected from officialism, and lived as if for the time no one existed but the man and his God. We are emphatically now "their bondmen for Jesus' sake." [2 Cor. iv. 5.] "Others" have now an indefeasible right not only to our ministry of Ordinances, and to our preaching, and our visiting, but to the example of our habits, of our lives.

MANNER.

Following up the same line of remark, let me say a word about our duty to others in the matter ofmanner. It is sometimes, surely, forgotten by Christian men that they have no right to be careless of their manner. Many an excellent and otherwise consistent Clergyman seems to assume that, whether with his brethren or with his parish neighbours, his manner may take care of itself, if he only "does not mean it." But well-meaning is a poor substitute for well-doing; especially that otiose sort of well-meaning which only means not meaning ill.["NOBLESSE OBLIGE."] Christians have no business with so poor and thin a phantom of virtue. They are not at liberty not to think about a kindly courtesy of address, and a manly deference towards elders, and watchful "honour" given to woman [1 Pet. iii. 7.], and amanifested(as well as felt) sympathy of heart with all who ask it. They are forbidden by the whole will and rights of their Master to be loud and "casual" in intercourse; to be moody and uncertain; to be difficult to please, easy to offend; to think it a small thing to speak the word to others which may wound, even lightly, with any wound but the really "faithful" one of a loving caution or reproof in Christ. No one is to be so independent in one aspect as the Christian man, and particularly the Christian Minister. Few men have so strong a vantage-ground for independence as the Clergyman of the English national Church. But it is the sort of independence which carries also the deepest obligation, the strongest sort ofnoblesse oblige. It is "for their sakes." And so the same man is bound to be also the most accessible, the most attentive, the most courteous and sympathetic. Avoiding carefully, of course, all affectation and unreality, he is to take care that a Christian reality within does show itself in a Christian manner without. "Let your moderation, your oblivion of self, beknown unto all men." [Phil. iv. 5.] Let it be seen and felt, in your rooms, in your parish, in your church.

TEMPER.

Obviously this takes for granted the Clergyman's recognition of the call to "rule his spirit." [Prov. xvi. 32.] The temptation not to do so is very different for different men. One man finds temper and patience sorely tried by things which do not even attract the attention of another. But very few men indeed, in the actual experiences of pastoral life, whether in town or country, quite escape for long together the stings which irritate and inflame. But theymustlearn how to meet them in peace and patience, unless they would take one of the most certain ways to dishonour their Master and discredit their message. The world has some very true instincts about the power of the Gospel, as it ought to be, as it claims to be. And one of them is that a Christian as such is a man who ought always to keep his temper.The Christian Clergyman is most certainly, at least in an ironical sense, "expected" never to bepersonallyvexed and hot. Will it be so? Will he take ignorant rudeness pleasantly, should it cross his way? Will he meet opposition patiently, however firmly? Will he show that he remembers the text, "The bondservant of the Lord must not strive"? [2 Tim. ii. 24.]

THE REV. C. SIMEON.

That text was the watchword of a great man of God, the Rev. Charles Simeon, in the early and exquisitely trying experiences of his long ministry (1782-1836) at Trinity Church, Cambridge. The parishioners shut their house-doors in his face, and locked their pew-doors against those who came to hear him. Every form of irritating parochial obstruction was employed. And the young Clergyman had by nature a very short temper, and a very fearless spirit. But he had found peace through the blood of the Cross a few years before, and the interests of his Saviour were become all in all to him. So his first thought was, what would best commend Jesus Christ to the angry people? And the words seemed to soundconstantly in his soul, by way of answer, "The servant of the Lord must not strive." Never was tried patience more beautifully made perfect. He was always giving way, and always going on. He carefully ascertained that it was illegal to lock the pew-doors; but hedid not take the lawof those who locked them. His soul was kept in peace; and by degrees, as might be expected, a calmness which clearly was not cowardice but consistency won a victory whose effects are felt to this day through the whole Church of England in the results of Simeon's mighty influence.[12]

[12]I may be permitted to refer to my brief sketch of Mr Simeon's Life:Charles Simeon(Methuen, 1892), ch. iv.

THE SECRET OF PEACE.

How shall we, in our measure, whenever called to it, "not strive," but "let our oblivion of self be known unto all men"—in the cottage, in the villa, in the vestry? There is only one way. It is by abiding in the Secret of the Presence, in the "pavilion" where "the strife of tongues" may be heard indeed, but cannot,no, cannot, set the hearer on fire. We must claim on our knees, very often, our Master'spower to keep the soul which He has made, and which longs to manifest Him

"In faith, in meekness, love,In every beauteous grace,From glory thus to glory changedAs we behold His face."

POWER OF A CONSISTENT LIFE.

I have inevitably touched only some parts of the great subject of personal ministerial Consistency. More will be said later. But the treatment on paper, at almost any length, must be incomplete at the best; many an important side of the subject will need to be omitted. My aim has been, and will be, to speak of those sides most, if not only, which are in special danger of neglect at the present day; and this means of course the passing by of some large topics.

PAINS AND MEANS.

But contributions, however fragmentary, to the study of Consistency will not be in vain. "A Minister's life is the life of his ministry," says some one of other days with pithy force. "Happy those labourers of the Church," says blessed Quesnel, the Jansenist (on Mark vi. 33), "the sweet odour of whose lives draws the people to Jesus Christ." We all recognize thebeauty and truth of such sayings. We all admit the fitness and duty of Consistency. But we must also recollect that in order to our consistency there is needed more than an abstract approbation; we must attend, we must reflect, we must examine ourselves, we must discipline ourselves, as those who aim at an object at once lovely and necessary. Above all, we must order our steps in our Lord's Word," [Ps. cxix. 133.] and we must maintain a living communion of spirit with our Lord Himself, who is not only our Exemplar, our Law, and our King, but also our Secret, our Strength, our Life.

CONTENTS

THE DAILY WALK WITH OTHERS(ii.).

If Jesus Christ thou serve, take heed,Whate'er the hour may be;His brethren are obliged indeedBy their nobility.

In the present chapter I follow the general principles of the last into some further details. And I place before me as a sort of motto those twice-repeated words of the Apostle,Take Heed unto Thyself.

These words, it will be remembered, are addressed in both places to the Christian Minister [Acts xx. 28; 1 Tim. iv. 6.]. At Miletus St Paul gathers round him the Presbyters of Ephesus, and implores them to take heed to themselves, and to the flock. A few years later he writes to Timothy, commissioned (whether permanently or not) to be Pastor of Pastors in that same Ephesus, and lays it on his soul to take heed to himself, and to the doctrine. In each case the appeal to attend to "self" comes first, as the vital preliminary to the other. And in eachcase it takes the form of a solemn warning; not only "remember" but "take heed."

TAKE HEED UNTO THYSELF.

I have already tried to emphasize the duty of "heed-taking," in several directions. But I come in this chapter to some important matters which seem specially to fall under such a heading; matters in which the lack of prayerful heed may, and often does, work great and even fatal mischief in the lives of Clergymen.

RELATIONS WITH WOMAN.

i. Let me first say a little, in brotherly confidence and candour, about the young Clergyman'srelations with Womanin ordinary intercourse.

It would be waste of words to talk about the delicacy of the subject; it is self-evident. And it is obvious also that in a book like this the subject can be treated only in the way of general suggestion; no vain attempt shall I make to state and discuss possible exceptional cases of social difficulty. But it is quite necessary to say something on this matter, for it is indeed a pressing and important thing in ministerial life.

I will begin, then, with the assumption that the young Clergyman recognizes, and seeks topractise, the great Gospel principle of a sanctified chivalry. "To the feminine vessel, as to the weaker, give honour," writes St Peter [1 Pet iii. 7.]; words which must be cut large and deep into our ministerial hearts if we are to live as true Ministers and true men. They have a particular reference to married life, I know; but their full scope is far wider. And they are among the most wonderful utterances of the apostolic Gospel, when we read them in the light, or rather under the contrasted darkness, of the contemporaryanti-chivalry of the Rabbinic teaching about woman. They are the utterance of Peter, the married man, after his discipleship in the Spirit at the feet of Jesus, the Mother's Son. "Giving honour;" do not forget the phrase. It lifts us into a higher and far healthier region than that of either mere fondness or mere admiration. Indeed, it is all-important to remember what a deep gulph lies between two things which at first sight may be mistaken for one another—Admiration for Women, Reverence for Woman.

So let apostolic chivalry, unaffected, but watchful and practical, govern your life, by thegrace of God. Let it be quite impartial as a principle. You may possibly have to speak with a princess; you are sure to have to speak and deal with very poor and ignorant women. But each and all they areWoman, and you must remember the Apostle's word. Courtesy and consideration are due to them all, as you are a man, a Christian, a Minister of God. The expression may vary, and within limits it must, but the principle must be always there. To the poorest woman give the wall in the street, offer the best seat in the train.

WE ARE TRUSTED.

I must here so far anticipate a future chapter as to point out how constantly this call to "give honour" must be remembered in pastoral visitation. We Clergy aretrustedto an extraordinary degree in personal intercourse with female parishioners. How often a pastoral call is paid, whether at mansion or cottage, when no man is at home! "Take heed unto thyself"then. The call under those circumstances should be as brief as possible. And the whole interview should be ruled by a heedful while unobtrusive respect and self-respect. Do notthink a strong word of caution in this matter out of place and out of scale. Carelessness of even appearances here may wreck a life; it may certainly blight an influence.

WHEN AND HOW TO TAKE HEED.

But I do not forget that we are not yet concerned directly with pastoral visitation as such; we are thinking of incidental social intercourse. The young Clergyman will sometimes, however seldom, find himself visiting in not exactly the pastoral sense of the word. Courteous hospitality will be shown him by neighbours; and while he will very often decline these calls, because his Master's work in other and more obvious forms claims him, sometimes he will accept them, as his Master did. Or his needful holiday has come, and he is staying at a friend's house, or is thrown into new intercourse at some health-resort. And we will suppose that he is a bachelor, and not engaged. In what particular directions shall he take heed?

"KNOW THYSELF."

Below and above all details, he will take heed to remember his always present Lord and Friend, and to live and talk as knowing that "Heis the unseen Listener to every conversation"; a recollection which ought to banish from our talk, whether we talk with man or woman, alike frivolity, unkindness, untruthfulness, and dulness. Then, to come to a few details under that great principle—the man will need to watch and be heedful in one or more quite different directions, according to his character. And God grant us all such honesty and simplicity before Him as shall teach us to know at least something of our own characters, especially in their weak points. There ought to be no surer prescription for a true γνῶθι σεαυτόν than to walk in the light" [1 John i. 7.] of the presence of Him who sees everything just as it is, and in that light to look at ourselves, and the world, and His Word; aiming every day, not to be thought "nice," or to be thought remarkable, but to let Him shine out of our lives.

THE DUTY OF RESERVE.

One man, then, will need more than another to cultivate a quiet reserve and restraint of manner in social intercourse with young ladies. It is the way of some men, without thinking about it, to be too demonstratively attentive. It is the way of others to forget that they are not everywhere at home, and to be far toofamiliarly friendly. "I look on every girl I meet as if she were my sister;" so said one young Clergyman, a very fine fellow indeed, but certainly in this sentiment very much and very dangerously mistaken. Attentions and confidences may be meant as honestly as possible. But if they go beyond a certain line (soon reached) they may most naturally be thought to mean something more; to be a preliminary, however distant, to an offer. And just possibly such a thought may not be unwelcome to the other person concerned. And if so, and if all the while nothing but courtesy was meant, you, my friend and Brother, without knowing it, perhaps without ever knowing it, mayspoil the lifeof one who cannot possibly, as a woman, express herself to you. I have known such a case in clerical life. The man was a true man, but he allowed himself, for the pleasantness of it, to be very agreeable where he meant no more than friendship. Great, while silent, was the sorrow that resulted. Take heed unto thyself.

SPECIAL RISKS.

There are some parochial circumstances where even unusual caution is needed in thisdirection; for reasons which I allude to with pain. It is a fact, I fear, that in some parishes the Curate is in danger of being rather actively pursued, by here and there a parent, as a possibly desirable son-in-law. I have even heard of a certain Incumbent who was given not indistinctly to understand that the coming Curate would be less welcome if he was a man already married. Such a state of things is of course one of exceptional social risk and difficulty for a Curate, and for a young single Rector or Vicar still more so. Nothing will do but a very real "heed-taking," beginning always in secret with God, and then quietly carried out with sanctified common-sense. Fatal mistakes, really fatal to future usefulness in the Ministry, may very easily be made otherwise.

But then there is an opposite side to the question. Some young men, not all certainly but a good many, are in great danger of a rather exaggerated estimate of their own attractions and importance. There are some junior Clergymen who are, if I do not mistake, prone to think that most young ladies whom they meet are fascinated by them, or are at least inimminent peril. Such delusions meet sometimes with not very gentle corrections. But it is better to be forearmed against the delusion—as it most probablyisa delusion in the given case. And the best prophylactic is the old one; a secret walk with God "in the light," and a recollection of the constant need of self-knowledge exactly where such knowledge is least pleasant. I repeat it; may the Lord grant us each and every one His true γνῶθι σεαυτόν. By a blessed paradox it is sure to prove the secret of a true self-oblivion; for it means for certain, among other things, a truer and fuller sight ofHim.

MATRIMONY OR CELIBACY?

The subject thus before us is a very large one. It connects itself with the whole question whether marriage or celibacy is the will of God in the man's ministerial life. Happily I have no need, in the Church of England, to defend "the holy estate of matrimony" as if it were in the slightest measure incompatible with the fullest sanctification of life and of ministry. Personally my belief is that, in the immense majority of cases, the married Clergyman is the more useful Clergymanif(an "if" ofextreme importance) his wife isaltogether one with him in the Lord. But I distinctly think that there are very many exceptions to the matrimonial rule. There are branches of ministerial work, particularly in parts of the sacredmissionaryfield, where the single man seems to make the better Minister. And no true servant of God will allow himself to think first of an opening for marriage and then of an opening for ministry.

"ONE IN THE LORD."

Here I pause to say what it lies much on my heart to say somewhere. Let the true man, who is at present free in respect of marriage-engagements, resolve that in the whole question of seeking or not seeking a wife he will consider first, midst, and last his Master's work, his Master's Ministry. Better a thousand times be the most solitary of human beings than choose with your eyes open a married life in which you will not find positive help (not merely no positive hindrance) in your work for the Lord Jesus Christ. Beware of the temptation to seek the mere pretty face, or the mere fortune large or small, or mere accomplishments, or indeed anything short ofthe truly converted believing heart and dedicated will.

*MARRIED LIFE AS IT SHOULD BE.

The Clergyman and his Wife are sacredly bound to live their united life wholly for Christ. They are to help one another on in Him, to stimulate one another in work for others in Him, to give each other always mutual aid towards a constant growth in faith, hope, and love; towards an ever better use of means, and time, and tongue, and everything. If their Lord gives them children to train for Him, those children are to see their parents so living, not only individually but together, as to glorify and commend the Gospelto them, from the very first. And the wider family of the parish, sure to be observant, is to see the same sight in measure. Happy the married Pastor whose home and its life respond to such a description. Alas for the man whose passion, blindness, hurry, self-will, or whatever else it is, has betrayed him into a condition of things which cannot be so described.

I may be writing for some readers to whom such a "take heed unto thyself" may be in point even as they read. If so, let me seize the occasion. With not a few very sorrowfulillustrations in my mind I lay all emphasis on this earnest word of affectionate warning. And let me add to it another word, as in duty bound, and with the utmost solemnity, knowing that the thing is vitally important. I appeal to you not lightly to seek marriage, not lightly to make engagement, even where you have good assurance that all would be spiritually well, if there is a real probability of a married lifeclogged with pecuniary perplexities.

You observe that I do not speak absolutely on this point; I dare not. I do not say, Do not do it; I say, Do notlightlydo it. Faith is one thing; "light-heartedness" is another. And sometimes light-heartedness means nothing better than a vague expectation that "something will turn up." Perhaps what does turn up is a weary and distracting struggle with debt, and a gradual habituation to a not very creditable life upon the means of others, who very likely can spare only with difficulty what comes at length to be taken without gratitude. I beseech my Brother to "suffer the word of exhortation."

RISKS OF DEBT.

ii. I touch thus already on the secondpoint about which I would fain cry, Take heed unto thyself. That matter isMoney. A few words here will sufficiently convey my appeal, but those few must be pressing. I appeal to my younger Brethren to be watchful day by day in the matter of money. At this moment there rises in my memory the face and name of a Clergyman with whom, long years ago, I became acquainted about the time of his ordination. He was unquestionably in earnest; I believe that he truly knew his Lord and Master, and was truly desirous to serve Him in His flock. But I am perfectly sure that he must have forgotten, almost from the first, to take heed unto himself in the matter of money.

*PECUNIARY INTEMPERANCE.

Perhaps he had brought with him from the University that fatal habit ofpecuniary intemperancewhich sometimes gets a hold upon a man second in its grasp only to that of intemperance commonly so called. Unhappily the ways of modern college life too easily generate such a habit, as University men are led more and more by their surroundings into a dread of appearing to be poor, and are almost expected to cost their fathers more for theacademical year of eight or nine months than they will earn in the clerical year of twelve. But however it was, my poor dear friendhadabout him the tendency to debt. And not all his earnestness and his devoutness could maintain his influence when that tendency began to tell. One post of duty had to be soon quitted for another, and so again and again, under this ever-recurring failure. Let us take heed unto ourselves.

PUBLIC AND PRIVATE MONEY.

In dealing with money which in any sense is public, no care can be too great. In a case well known to me, a Clergyman imperilled his whole influence, to the verge of ruin, by the simple but effectual process of allowing money collected for a church-object to be mixed and "muddled" with his private funds. He was not business-like, and he was not at all well off. And somehow, when the time of reckoning came, the money had melted, he knew not whither. Strenuous exertions on the part of friends replaced privately the missing collection; but it was only just in time. I have often heard our Indian Missionaries say how great and frequent is the difficulty raised bythe apparent incapacity of some otherwise excellent native Pastors to keep public and private money apart. They mean all that is honourable; but a friend comes in begging for a loan, and there is the church fund at hand, and of course the sum taken shall be soon repaid, and of course it isnotrepaid. But such difficulties are not confined to India. The native Pastors of England have great need to take heed unto themselves.

THE ACCOUNTS IN GOOD ORDER.

If possible, let us make our lay parochial friends our secretaries, and above all our treasurers. But if it must be otherwise, and often it must be, let us take heed, at any cost of pains. To do so may be overruled to win a positive influence for the Clergyman. I well remember a dear friend of mine telling me, with loyal pleasure, of his holy and devoted Vicar's care in this direction, and its power over the keen-sighted and not always friendly members of the school-committee in his great parish. Every item of the books was accurate; every halfpenny of receipts accounted for. Men could find no fault in that Clergyman save concerning the Law—and the Gospel—of his God.

INVESTMENT-CIRCULARS.

Perhaps I need only allude in passing to that crude sort of temptation put so freely before us Clergy, the circular advertisement of the mine which is to pay twenty per cent., or of the company just formed (I have such a circular in my possession, and keep it sacredly,) to promote the construction of a new projectile which shall make war more horrible than ever; one condition to the success of the Clergyman's investment being, of course, that war, thus made more horrible than ever, shall also be as frequent and continuous as possible. But the schemes announced in these circulars are very various in character; good, indifferent, and bad. Need I say that, as a very safe rule, they must all be viewed as bad from the point of view of the young Clergyman's (or indeed of the Clergyman's) purse? It is a truism to remark that high interest means low security; but even a truism can bear occasional repetition when it has to do with a good man's whole life and work, and when the oblivion may mean acute or chronic misery. Such investments are for us a form of gambling, almost as much so asthe shameless circulars which we sometimes receive from foreign cities, announcing the possibility of clearing a fortune at one stroke by a turn of the lottery machine. Does the sending of such missives to the English Clergy mean that English Clergymen sometimes answer them? If so, I say that it is strictly impossible that the man who so answers, whether he loses or wins, can also be walking with God, and so working that the Lord works with him. So far as such acts go, he is acting an awfully untrue part, and his Master knows it. Let us take heed unto ourselves.

OTHER MONEY-PERILS.

In conclusion, I turn another way. The whole question of the increase and investment of money is a very solemn and searching one for the Christian, clerical or lay. There are holy men who say that we ought in no degree to "lay up." While I reverence their meaning, I do not agree with them. Yet I do most deeply feel that their warnings raise a danger-signal in a direction opposite to that which we have been viewing, but equally important. Some of my younger Brethren have already a private competency; othersmay be expecting one.

*"WHEN RICHES INCREASE."

To others, gifted in one way or another for marked acceptance in the Church, posts are, or will be, offered which even in these days bring a good income, perhaps a growing one. Take heed unto thyself. It is with deep significance that the Word of God bids us not set our heart upon richeswhen they increase[Ps. lxii. 10.]. It is often observed, I fear, that a man's readiness to give diminishes in proportion to his power for giving. There is a subtle fascination for many minds, and among them for minds generous at first, in an access of possessions; the thirst for more sets in, however imperceptibly, and perhaps the Christian, perhaps the Pastor, has become—before he knows it—covetous; caring a good deal for money. Let us take heed unto ourselves.[13]

[13]I cannot help relating a pathetically amusing remark I once heard in a Dorsetshire cottage. I had looked in on the good housewife in the course of a long walk, and she was telling me about the needs and straits of a recent time of illness. The aged Vicar of the large and thinly-peopled parish was a well-to-do man, and not at all unkind in meaning and manner. But he never gave alms, or indeed material help of any kind. "Poor Mr——," said the cottager, with the kindliestnaïveté, "he neverdogive away anything. There,I suppose it be his affliction."

"LAY NOT UP FOR YOURSELVES."

I am sure that the Gospel has no censure for modest comforts and for simple refinements. I am sure that it bids the Christian, whether Pastor or not, "provide," look beforehand, with a view to save needless anxiety and disadvantage both for himself and yet more "for them of his own house." [1 Tim. v. 8.] But I am equally sure that it commands us even more emphatically not to lay up treasure upon earth; not to make the sad mistake of thinking that the work of life is to get. Rather may ours be the spirit of a noble-hearted friend of mine, now at rest for ever, early called away from heroic Missionary work. He had found himself rapidly getting richer in a successful school-enterprize; and recognizedin thisa summons to give it up, and volunteer for the foreign field.

But I say no more. Probably to the great majority of my readers these last paragraphs seem little to the purpose, at least at present. But there are few lives in which, sooneror later, such reflections may not find a corner for application.

THE MOTIVE.

Meanwhile, whether our call is to avoiddebt or to avoid gathering, we will look up for new motive power into our Master's face. Him we love; Him we long to commend; and to Him we belong with all we have. In His Name, and for His sake, we will take heed unto ourselves.

CONTENTS

THE DAILY WALK WITH OTHERS(iii.).

Thrice happy they who at Thy side,Thou Child of Nazareth,Have learnt to give their struggling prideInto Thy hands to death:If thus indeed we lay us low,Thou wilt exalt us o'er the foe;And let the exaltation beThat we are lost in Thee.

Let me say a little on a subject which, like the last, is one of some delicacy and difficulty, though its problems are of a very different kind. It is, the relation between the Curate and his Incumbent; or more particularly, the Curate's position and conduct with regard to the Incumbent.

A LECTURE ON CURATES.

I need not explain that the legal aspect of this important matter is not in my view. Not long ago I listened, in the library of Ridley Hall, to an instructive lecture, by a diocesan Chancellor, on the law of Curates; one of a series on Church Law delivered under the sanction of the University. The Lecturer informed the audience, certainly he informed me, of many points of practical moment not clearly known to us before. He gave a sketch of the historyof the licensed Curate as an institution, and made us aware that he is a modern institution, comparatively speaking. Before the Reformation the numerous host of "chantry-priests" was largely used to supplement the offices of the parochial Clergy. After the Reformation, for a very long while, the pastoral arrangements did not include a special institution of Assistants. Then, as the unhappy system of pluralities grew large and common, such as it was all through the eighteenth century and beyond it, "the Curate" meant not the active assistant of the resident Pastor but the substitute for the non-resident—the Curate-in-Charge. It was not till well within these last hundred years that men were commonly to be found doing what we now understand so well as Assistant-Curates' work. The presence in the Church of us Assistant-Curates (I hold a licence myself, and am therefore one of the company) is at once an effect and a sign both of the great increase of population and of the concurrent increase throughout the Church of England of the desire for fuller and more laborious ministrations.

A CHANCELLOR'S SUGGESTIONS.

So our able Lecturer led us through our own history; and then he proceeded to instruct us in some main elements of our legal qualifications, and duties, and rights: how to get into a Curacy, and how to get out of it; what are the Bishop's rights over the Curate, and how the Archbishop may interpose if the Curate pleads a grievance against the Bishop. But I trust that this and other Lectures of the same course may see the light some day in a better form than a rough and passing report of mine. My purpose in referring to them now is that I may call attention to one point on which the Lecturer laid no little stress. It was, that it is the wisdom of the Curate, when he has once deliberately accepted a Curacy, to be thoroughly loyal all along; to consider himself as "at the Vicar's beck and call"; to serve him heartily and unreservedly. If tempted to do otherwise, particularly if tempted to complain of the Vicar to the Bishop, let him resist that temptation to the utmost of his power. "There may be sad exceptions, and necessity knows no law; butas a rule," said my honoured friend, "I mayassure you, from a large experience, that the Curate who complains of his Incumbent to his Bishop injures not the Incumbent but himself."

LOYALTY.

Our Lecturer avowedly spoke not as a spiritual but as a legal counsellor. I would now take up his words, and from the point of view of the friend and Brother in the Lord say a little to my younger Brethren, engaged or about to be engaged in assistant Curacies, concerning the Christian rightness and Christian wisdom of taking the sort of line which the diocesan Chancellor recommended.

THE IDEAL INCUMBENT.

As I come to the subject, let me say on the threshold that I am sure to be writing for many readers who little need the discourse, at least at present. You are working under a Vicar or a Rector whose example and also whose friendship is one of the greatest blessings of your life. You see in him a man perhaps much older than yourself, perhaps nearly your coeval, but however a leader, who is also, in the Lord Jesus Christ, your brother, and your most considerate while stimulating friend. He consults you, without forgetting his responsibility ofultimate direction. He gladly and fully recognizes and honours your work done under his organization. He has not the slightest wish to come between you and the affections of his parishioners among whom you move. He cultivates, in his busy life, Christian fellowship with you in private; you pray together, and talk together, not only about the parish but about the Lord, and the Word, and your own souls. He lets you find in him, as he is glad to find in you, just a man, a friend, a Christian, with trials and blessings of inner experience on which it is sometimes good to speak to one another; a living soul, companionable and human, while in it Christ dwells by faith. You have experienced with happy uniformity your Incumbent's patience, sympathy, fairness, trustworthiness. You have seen in him one who is himself always at work, always watching for the flock; who does not put on you this duty or that merely because it is irksome to himself, but whose whole purposes are in the cause of God, and who distributes labour in any and every interest but his own.

And perhaps you see this man honoured and loved by all around you, as they too see and know him to be what he is. You move about in the parish, and you are quite sure to hear allusions to the Vicar. And as a rule, perhaps, they are all friendly, all loyal, all grateful. You find yourself, in short, under no appreciable present temptation, being (as of course you are) a true man yourself, to do anything but identify yourself very gladly with him.

YET EVEN HE IS NOT PERFECT.

But then, even in this bright supposed case—a case of which the Church of England contains hundreds of practical examples, thank God—appreciable temptations in the other direction, the wrong, unhappy, fatal direction, may very conceivably creep upon you with time. Your admirable Incumbent is all the while a mortal man, and as such, most certainly (he himself above all men knows and owns it), he is not perfect, not quite equal to himself in every way. Perhaps he has come to be not perfect in physical health, and thus he is obliged, to his own grief, to do less in this or that branch of activity than some of hispeople think he ought to do; and then you are tolerably sure to hear some not very just and generous complaints in the parish. Perhaps domestic sorrow, or domestic straits and care, may have come in to becloud his spirit and to make his energies for a season flag. Perhaps among his many gifts you may find some gift a little lacking; he may be manifestly less strong in the committee, or in the labours of arrangement generally, than in the pulpit or the class; or it may be just the other way. And you, my dear friend, may be (or may think yourself to be) somewhat strong where he is somewhat weak; an opportunity for many subtle temptations. The days and weeks go on; and if you let "the little rift" of criticism widen, and do not continually take it to your Lord to be examined and mended, other feelings—not born from above—may steal in between you and this good man, your elder and leader in Christ. Petty dislikes and impatience may rise in your heart about some trifling point of manner, some momentary failure of sympathy, some oblivion of arrangement or engagement due to a sore stressof work, some very small matter of Church order, or Christian dialect; or who can tell what?

GRAVE POSSIBLE TEMPTATIONS TO DISLOYALTY.

But also it is just possible that I am writing for some reader who finds himself in more grave and pressing difficulties than these. My most honoured brethren the Incumbents, if any of them should cast their eyes over these chapters, written by a Curate mainly for Curates, will not blame me for saying that there are cases, sad and sorrowful, where the Curate cannot honestly think with perfect happiness of his leader's work and influence. Perhaps that Incumbent has "run well," nobly well, but (as it was of old with some primitive saints) something or someone "hindered him." [Gal. v. 7.] Perhaps he has lost first love and zeal, and sunk, he knows not how, into an indolent clericalism, or anticlericalism, of thought and habit. Perhaps he has suffered care, disappointment, parochial conflicts, to sour his spirit, or at least to take his heart away from his people. Perhaps he has felt the sad influence of controversial battles, and the love and richness of the old Gospel hassomewhat faded out of his life, and conversation, and sermons; I do not refer to faithful care over distinctive and world-offending truth, but to the controversialspirit, which is altogether another thing. Perhaps he has somewhat lost command over temper; perhaps he has not yet found in our Lord's great fulness the open secret by which He supplies patience to His servants, even when they are sorely vexed by man. And just possibly difficulty between Curate and Vicar threatens to arise from some side-quarter; from those who stand around the Vicar, who inevitably see him often and intimately, who are active and important under-workers in his field, and who may themselves be not quite fully "governed by the Spirit and Word of God."

BEWARE OF THE GROWTH OF A CURATE'S PARTY.

I have put a good many supposed cases. How much I should rejoice if I could know that not one reader of this page could find any of my "peradventures" the least in point within his experience. But I must emphasize one of them which is hardly a peradventure at all; namely that the Curate is practically certain, sooner or later, to find temptationspresented to his loyalty by the conversation of parishioners. There is not one parish in all England where everybody is pleased with the Incumbent; pleased always and about everything. And if the given Vicar or Rector employs a Curate, and if that Curate is you, it will be a moral miracle if you never hear of such discontents. You will hear of them, very probably, in ways which will offer you, however faintly, an opportunity of acting towards your chief a little as Absalom acted towards David when he expressed certain pious wishes thathewere made judge in the land in his father's place [2 Sam. xv. 1-6.]. I do not for a moment mean that you are, or ever will be, a man of treacherouspurposes; the Lord forbid. But if you do not watch, and are not in some measure forewarned, you may easily be betrayed unawares, quite unawares, into speech or into action which will practically be treacherous to the man who is over you in Christ, and so toward Christ's work and cause in the parish where you serve. Do you not know the possibilities to which I refer? Have they not crossed either your own path or thatof some Curate-friend of yours? Is there no such thing as an intimacy formed by the Curate in some house where the Incumbent is not liked, and is that intimacy never used by the Curatenotfor the noblest ends? Is there no weak listening to parochial gossip on the Curate's part? Is there never any allowance by the younger man of a growth around him, in ways which he could stop summarily, if he tried, of a certain unwholesome sort of preference and popularity? Is it not sometimes known that a Curate condescends so low as to concur with criticisms or sarcasms on his chief, or even to volunteer them? Alas for the parish where there is a "Curate's party," small or more extensive. Happy the parish where no chance is given in that direction by either Incumbent or Curate. Happy the Curate who is so truly loyal and dutiful, it may be even under difficulties, that he makes it quite unmistakable that, if a party is to gather, it must gather around some one else.

HOW TO REPRESS IT.

Some cases happily in point are present to my own mind. I once knew of a parish inwhich the truly devoted Vicar was, however, not popular; he had sadly felt the weight of depression and disappointment, and this had had a weakening reflex influence on his ministry. He was joined by a Curate, a man in the prime of youth and vigour, well qualified to attract confidence and affection, and particularly gifted as a preacher. Very soon many parishioners showed a preference for the young man's ministrations in public, and for his company in private; it was a golden opportunity for the almost spontaneous formation of a Curate's party. By the grace of God, the young Clergyman was enabled both to see the position at once and, by most decisive and manly speech and act, in the right quarters, to show, without a chance of mistake, that he considered his work as altogether identical with his Vicar's, never to be carried on for an hour outside a faithful subordination. Another instance may be given. Some years ago it was my duty to explain at a meeting the objects and work of the Divinity Hall with which I am connected. Quite incidentally, while describing our course of teaching, I mentioned my earnest desirealways to caution my student-friends against giving the slightest encouragement to the rise of Curates' parties.

*AN EXAMPLE.

At the close of the occasion, a Clergyman rose at the back of the parish-room where we met, and said a few words, as gladdening as they were unexpected. He had come to the meeting-place with no knowledge of the meeting; merely to keep an appointment. But he happened to be the Vicar of a large town parish, and there to have had a friend of mine as his Curate; and he told us how this same Curate had come to him at a time when the parish, under circumstances inherited from past years, was ripe and ready for partizanship and division. Nothing would have been needed but the Curate's passive allowance of such tendencies to embarrass and spoil the difficult work of the Vicar. But my dear young friend was "found in Christ"; he knew his Lord's will in the matter, and he strove to do it. By active discouragement he precluded the mischief completely, and thus greatly strengthened his leader's hands for the work of God before him.

"THE LOST GRACE, HUMILITY."

Surely few Christian men have wider and nobler opportunity than Curates have for the practice of "that lost grace, humility," in its form of unselfish dutifulness, "good fidelity in all things." [Tit. ii. 10.] My Brethren know the sort of humility I mean; no artificial mannerism, nothing in the least degree unworthy of the "adult in Christ." What I do mean is that thing so scarce in our days, the noble opposite to that individualistic spirit than which nothing is more narrow, more low, more hostile to all true, genial development and greatness. I mean the generous modesty which delights to recognize the claims of an elder, of a leader; which loves the idea of trustworthy service, taking as its motto a more than princelyIch Dien. I mean the temper of mind which sees the happiness of siding against ourselves, of judging not others but ourselves; the spirit which is much more anxious to vindicate a superior's reputation than our own, more alert to ward criticism off from him than to shield our own head from its arrow. I mean the life which shows that so far from being ashamed of the idea of subjection, the man has learnt atthe feet of Jesus to think true service the truest freedom.

Another day, very probably, the Curate will find himself an Incumbent, and will have his own helping brother at his side. It will be a happy thing then for both parties if he has thoroughly learnt that great qualification for command, the experience of obedience; and has cultivated the exercise of sympathy with his subordinate by having first striven in honest loyalty to take his chief's part against himself.

TAKE PART AGAINST YOURSELF.

Few, very few, are the cases where a man who has accepted a Curacywith his eyes reasonably openfinds that such is the friction of the position that his first duty is to seek a release. There are such cases, I am afraid. But, I say it again, they are very few; and in every case which looks as if it were one of them, the Curate shouldfirstexercise the severest scrutiny upon himself, trying honestly to find, in some magnifying mirror, "the beam in his own eye." [Matt. vii. 3.] And even where such scrutiny still leaves it plain, after consultation not only with sensible friends (ifnecessary) but of course with the Lord Himself, that it is best to seek a change, let it be remembered that, up to the very last day of connexion, the Curate is still the Curate, bound to all possible loyalty and good faith.

"SUFFER THE WORD."

It is with some misgivings of feeling that I have dwelt thus at length on difficulties and anxieties incident to the relationship of Curate and Incumbent. But I do not think after all that I shall be misunderstood. In the nature of the case, the bright sides of the matter have hardly needed comment. The Curate who finds himself the favoured and advantaged helper of some true-hearted leader needs little counsel from me, unless it be in face of the fact, on which we have touched, that the noblest leaders in the Lord in the whole English Church are not above parochial criticism, or even parochial slander. But I do know that there are Curates whose circumstances are less favourable; and I long to impress it upon them that few Christians have a larger and more fruitful field than they for the cultivation of some of the crowning graces of the Gospel.It is for them to make no common proof of the power of the Indwelling Lord to subdue the iniquities of His people, to hallow their inmost spirits, to set before their lips the watch and ward of His blessed Presence, to drive utterly away from their pastoral souls the wretched spirit of sarcasm, to enable them for an unselfish faithfulness when no eye but the unseen Master's oversees.

INDEPENDENCE AND LOYALTY.

It is no part of the system of the Church of England, as it is of that of the Church of Rome, to put a man (or a woman) under the "spiritual direction" of a fellow-sinner, who is to be, for the "directed," the organ and representative of the will of God. For such a method is no part of the apostolic Gospel, which never for a moment bids us surrender conscience into the keeping of another. "Who art thou that judgestAnother'sservant? To hisown Masterhe standeth or falleth" [Rom. xiv. 4.]; words which deeply and decisively contradict the root-ideas of spiritual despotism, for they teach us to think of our fellow-Christians, as if—for purposes of the conscience—He who is their Master and ours was, for them,anotherMaster than ours.[14]Yet the ideas of spiritual despotism are only the distortion or parody of ideas which are as true and sacred as the Gospel can make them; the ideas of self-abnegation for the good of others, and of resolute denial of the miserable spirit which prefers self to others and talks about rights when we should be intent on duties. The Christian man, andà fortiorithe Minister of Christ, is called (as we have seen in earlier pages) to nothing less than a life in which, while conscience is inviolable, self is surrendered to Christ, in that practical sense of the words which means surrender, for His sake,to others, in all things which concern not right and wrong but our self-will.

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