ignorance is more inexcusable in us, than in the priests of any nation: we, less than any, are kept from the sun and air; our discipline is less than any contrived merely to make us acquainted with the commonplaces of divinity. We are enabled, nay, obliged, from our youth upwards, to mix with people of our own age, who are destined for all occupations and modes of life; to share in their studies, their enjoyments, their perplexities, their temptations. Experience, often so dearly bought, is surely not meant to be thrown away: whether it has been obtained without the sacrifice of that which is most precious, or whether the lost blessing has been restored twofold, and good is understood, not only as the opposite of evil, but as the deliverance from it, we cannot be meant to forget all that we have been learning. The teachers of other nations may reasonably mock us, as having less of direct book-lore than themselves; they should not be able to say, that we are without the compensation of knowing a little more of living creatures.

A clergyman, it seems to me, should be better able than other men to cast aside that which is merely accidental, either in his own character, or in the character of the age to which he belongs, and to apprehend that which is essential and eternal. His acceptance of fixed creeds, which belong as much to one generation as another, and which have survived amid all changes and convulsions, should raise him especially above the temptation to exalt the fashion of his own time, or of any past one; above the affectation of the obsolete, above slavery to the present, and above that strange mixture of both which some display, who weep because the beautiful visions of the Past are departed, and admire themselves for being able to weep over them—and dispense with them. His reverence for the Bible should make him feel that we most realise our own personality when we most connect it with that of our fellow-men; that acts are not to be contemplated apart from the actor; that more of what is acceptable to the God of Truth may come forth in men striving with infinite confusion, and often uttering words like the east-wind, than in those who can discourse calmly and eloquently about a righteousness and mercy, which they know only by hearsay. The belief which a minister of God has in the eternity of the distinction between right and wrong should especially dispose him to recognise that distinction apart from mere circumstance and opinion. The confidence which he must have that the life of each man, and the life of this world, is a drama, in which a perfectly Good and True Being is unveiling His own purposes, and carrying on a conflict with evil, which must issue in complete victory, should make him 

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