or office-bearers appointed for the conduct of worship. The "presbyter" or "elder" so often mentioned elsewhere, especially in the later pastoral epistles, is not even indicated. And this is the more remarkable, that the apostle here and elsewhere in this Epistle gives special injunctions as to certain disorders which had sprung up in the Corinthian Church. He says distinctly that such and such things should not be, but he nowhere says that presbyter or bishop is to take order to prevent them in virtue of his authority. No idea of presbyter or bishop, of priest or prelate, seems to cross his mind.

It is hardly necessary for me to say that this is no evidence that a Christian ministry or order of clergy is not good in itself, or even of Divine appointment. It would be unwarrantable, from the absence of allusion on the part of the apostle, to draw any such general conclusion. The real sanction of the Christian ministry rests upon that Divine necessity for order which is distinctly recognised and enforced in this very chapter. At the same time we may, we are bound to draw this inference, that an order of clergy of this or that definite type, with such and such grades of office, is not vital to the validity of Christian worship. It is scarcely

possible to conclude less than this. For if the idea of Christian worship is only true or complete when a certain order of clergy conduct it, it is inconceivable that St Paul should not have let drop some hint of this in all that he says here or elsewhere as to the organisation of the Church and its service. Not a word escapes him to this effect. Whatever he says implies the contrary. Two rubrics, and two alone, he lays down, and both are inspirations of Christian sense rather than formal impositions of authority. "Let all things be done unto edifying.' "Let all things be done decently, and in order." +

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III. Let us, finally, inquire as to the practical meaning of the picture, or the lessons it bears for us.

Plainly it bears, first of all, a lesson of tolerance. If there is no existing mode of Christian worship that can truly pretend to be in all respects apostolic rather than others- if our several Churches so far preserve the apostolic lineaments in their service, while none can claim an exclusive identity with those lineamentsthere is a clear duty of mutual respect and charity resting upon all. We may greatly prefer

our own mode of worship, but we should have the intelligence and elevation to recognise that there may be good in other modes than our own. This may be styled latitudinarianism; but there is no harm in the word, nor, indeed, in the thing, whatever some good people may think. There is an unhappy craving nowadays after what are called decided and definite views in this as in other matters. The indefiniteness of the New Testament does not satisfy. There must be the voice of authority, and the clear-cut formula ready at hand. And, strangely, the same cry is heard with no less emphasis from the camp of unbelief. Here, also, authority is the watchword, and "uniformity" the borrowed flag flaunting once more its old lie in our face. For ourselves, we are content with New Testament freedom. People forget that to be authoritative and definite what they call decided-in religious matters, where there are no data for decision, is folly and not wisdom. It is just as much our duty to hesitate when we do not see our way, as it is to advance without flinching when the path is open and clear. Suspense of mind. may be painful, but it may be the only course in many cases for a wise, thoughtful, and fair mind. Plainly we are not bound to affirm-nay, we

have no means of affirming- whether this or that form of worship be the true or only right form. There is no well-informed, enlightened, and candid mind but would shrink from such an affirmation. Our duty is therefore clear to use our best judgment, but to concede to others the same privilege. I have worshipped according to many forms in the West and in the East; and I have never found any where I could not find God, if my heart sought Him. Let us prize our own worship more than any other if we will, but let us never look with contempt or irreverence on worship other than our own. There is no inconsistency nor laxity in such an attitude. Nothing is further from true tolerance than indifference. When we belong to a Church, we may have we are right in having a special care for its worship; but let us never turn away in scorn from our Christian neighbour or his worship, while we love the gates of our own Zion and the sanctuary where our forefathers prayed.

As to our own worship, the passage is full of instruction. (1.) This worship should be always intelligent. A ritual which is not plain and comprehensible to all minds, reaching the soul through all its forms, and flooding it with some true light or interest through all its elements of

æsthetic grandeur or beauty, is so far imperfect. It is making more of the form than the substance of the sign than of the thing signified. And this is a mark of corruption in all things, as it is a tendency against which all worship must more or less strive. When we see the mode displacing the matter, and the ritual made a substitute for the spiritual, there is always danger and that of the worst kind of lapsing from Christianity into a sort of paganism, and placing an idol in His room who is a Spirit, and must be worshipped in spirit and in truth.

(2.) But while our worship should be always intelligent and spiritual, it should also be always seemly or decorous. "Let all things be done. decently, and in order." While our reason and conscience are addressed, and our higher feelings evoked, our sense of order, propriety, and beauty should not be offended. Our taste and sense of art, in short, should be consulted as well as our spiritual intelligence. What really interferes with the one will outrage the other. This seems the simple and right rule in all questions of improving worship. Culture has its claims as well as reason, and we are bound to beautify our worship as well as to make it intelligible and earnest. Some of the disorders which the