dying the same kind of death. But how different are they in their souls! Each mind has a world of its own. He, who is in the midst, in being and character, stands at an infinite distance from the other two. He is the God-Man. Invisible worlds pause and wonder at His sufferings, the material universe vibrates with His groans. Of those on His side, one of them is a stricken penitent, struggling his way up to a virtuous and a happy life in the future, and will soon be in the paradise of the blest; the other is a hardened wretch, ripe for destruction, and will soon fall into the nethermost hell. Characters so diverse, where circumstances are so like, should (1) Guard us from the error of making external circumstances the test by which to determine our spiritual position. And (2) Show us the native power of each soul over the external circumstances in which it is placed.*

Sermonic Saplings.

A TRUE AND A FALSE

ESTIMATE

GENUINE MINISTERS OF THE GOSPEL.

OF

LET A MAN SO ACCOUNT OF US AS OF THE MINISTERS OF CHRIST," &c.-I. Cor. iv. 1-7.

Here we have

I. A TRUE estimate of genuine ministers of the Gospel. First: They are servants of Christ.

"Let a man so account of us as of the ministers of Christ." There are some who regard ministers of the Gospel as

* See "Homilist," Vol. ix., Page 132.

servants of their Church. The Churches guarantee their stipend, and they require that their dogmas shall be propounded and their laws obeyed. The paymasters, whether deacons or elders, or the State, naturally expect subordination in their ministers. He who yields in any measure to such an expectation degrades his position, and is not in the truest sense a minister of Christ. He who is the true servant of Christ will feel and act as the moral master of the people, the leader and commander. Obey them that have the will over you," &c. There is no office on this earth so dignified and royal as that of the true servant of Christ. Secondly: As servants of Christ they are responsible. "Stewards of the mysteries of God." The "mysteries of God" here mean the Gospel, which in the second chapter is said to be "the hidden wisdom which God ordained before the world." The Gospel is a mystery not in the sense of absolute incomprehensibility, but in the sense of progressive unfoldment, both in respect to communities and individuals. It is a mystery to the man who at first begins its study, but as he gets on it becomes more and more clear. The true minister is entrusted with these "mysteries," is to bring them out, translate them into intelligible ideas, and dispense them to the people. As a steward of such things his position is one of transcendent responsibility. Thirdly: As servants of Christ they are faithful. "Moreover, it is required in stewards that a man be found faithful." Fidelity is an essential attribute of a true minister. He must be faithful to his trust, not abuse it, but use it according to the directions of its owner. Faithful to its owner, in all things regulated by his directions. He must be faithful to his hearers, seeking no man's applause, fearing no man's

frown, "commending himself to every man's conscience

in the sight of God."

Fourthly: As servants of Christ they are independent. "But with me it is a very small thing that I should be judged of you or of man's judgment." Whilst no true minister will despise the favour or court the contempt of men, they will not be concerned about their judgment so long as they are faithful to their God. Paul gives utterance to this sentiment in order, no doubt, to reprove those preachers in the Corinthian Church who were seeking the praise of men. Paul seems to indicate here three reasons for this feeling of independency. (1) His own consciousness of faithfulness. "For I know nothing by myself, yet am I not hereby justified." "The sense is," says a modern expositor, "I am not conscious of evil, or unfaithfulness to myself: that is, in my ministerial life.” It is well remarked by Calvin that "Paul does not here refer to the whole of his life, but only to his Apostleship. And the sense is, 'I am conscious of integrity in this office. My own mind does not condemn me of ambition or unfaithfulness. Others may accuse me, but I am not conscious of that which should condemn me, or render me unworthy of this office.'" Another reason that Paul indicates for this feeling of independency is, (2) His confidence in the judgment of God. "But he that judgeth me is the Lord." I am content to abide by His judgment. If His judgment of me agrees not with my own judgment of myself, I will loyally submit. The other reason for this feeling of independency is, (3) His belief in a full revelation of that judgment. "Therefore judge nothing before the time until the Lord come: who both will bring to light the hidden things of darkness," &c. Do not let us judge

one another; do not let us even trust too much to our own judgment of ourselves. Let us await heaven's judgment. (a) There is a period appointed for that judgment. "Judge nothing before the time till the Lord come." There is a "day appointed in which He will judge the world in righteousness." Ah! that day. (b) At that period there will be a full revelation of our characters. "Who both will bring to light the hidden things of darkness and make manifest the counsels of the hearts." (c) At that period, too, every man shall have his due. "And then shall every man have praise of God." "Praise" here does not mean approbationbut that every man shall receive his just due. Such considerations as these may well make ministers independent of the judgments of men, and regardless alike of their smiles and their frowns. Here we have

II. A FALSE estimate of genuine ministers of the Gospel. "And these things, brethren, I have in a figure transferred to myself and to Apollos," &c. Paul here means to say that he spoke of himself and Apollos to show the impropriety of one minister being pitted against another. The members of the Corinthian Church had evidently formed an incorrect estimate of the true Gospel minister. First: They seemed to estimate ministers in proportion as they met their views and feelings. Every true preacher preaches the Gospel as it has passed through his own mind, and as it passes through his own mind it will of course be more interesting to the minds most in harmony with his own expeience, capacity. and sympathies. Hence, in the Corinthian Church those who preferred Peter's preaching thought no one was like Peter : those who preferred Apollos thought there were none like him;

and so with Paul. It is so now. "There is no minister like our minister; all others are grades below." This is very false, for inasmuch as the great bulk of the community are more or less uneducated, unreflecting, and sensuous, the preacher who approximates most to their type of mind will attract the largest crowd and get the loudest hosannas. But is he on that account superior to others? By no means. Thus it is that some of the most inferior preachers are over-rated, and the most elevated and devoted degraded; whereas all true ministers are "servants of Christ," the "stewards of the mysteries of God," and as such should be honoured. Secondly: They seemed to estimate ministers according to the greatness of their natural endowments. "Who maketh thee to differ from another ?"&c. Between the natural endowments of Paul, Apollos, and Peter there was a great difference, and, indeed, between all ministers of the Gospel there is a difference in natural endowment, a great difference in the quality and measure of mind. But what of that? There is nothing in those natural endowments for boasting, for they all came from God. The man of the most far-reaching intellect, the most brilliant imagination, and transcendent genius, has nothing which he has not received from that Spirit which distributes to every man according to his own will. No man or angel deserves credit on account of natural abilities.

66

CONCLUSION. "Let us strive," says F. W. Robertson, as much as possible to be tranquil. Smile when men sneer; be humble when they praise; patient when they blame. Their judgment will not last; 'man's judgment,' literally 'man's day,' is only for a time, but God's is for eternity. So would you be