blush for our morals. A zeal disavowed by reproach‣ able conduct is but a theatrical air, which has nothing serious in it, and is only a reproach to the ministerial office, and a scandal to religion. Such persons not only degrade the word of God in their own mouths, but they render suspicious and useless the zeal of truly holy ministers. For men of the world, who see in the latter the same zeal that is manifested in the former, suppose that they have also the same vices; they persuade themselves that the zeal they behold is but artifice and ostentation; and they jus tify themselves in their irregularities, by appealing to the lives of those who condemn them. This is the constant burden of the libertine's song; in such impious language consists the wit of those satires and licentious poems with which the world is overspread. A public minister who, by his morals, contradicts the truths which he preaches, makes more infidels and libertines than all those frightful writings which impiety has produced, and which are spread in darkness; and he brands religion with a stigma which the zeal and piety of many holy ministers cannot efface. Zeal against vices is therefore unbecoming and unprofitable, except when connected with a holy and virtuous life. Admit that our sins are not known by the people, and that by our management we have saved them from this stumbling block; what words can a heart which is deceitful, corrupted, and embruted by the most shameful voluptuousness, furnish to recommend the truth, the modesty, the holiness, and the severity of the law? How can you, as an Apostle asks, preach against adulterers, fornicators, and those who commit sacrilege, when every thing you say on the subject may be turned against yourselves? Will not secret shame-the contradiction between your language and your conduct-the false part which you are acting, will not all these even dry up the words in your mouths? And can you sustain an office so disagreeable and so reproachful?

Though you should carry your artifice and dissimulation so far, as to put on all the externals of zeal, what fruit could result from it to your fellow men? It is in vain that any attempt to cover their sins; the semblances of piety which they assume always appear forced and unnatural, as not coming from the heart; the appearance strikes the eye in vain; a secret unction is wanted, and nothing goes to the heart. Such persons may cry aloud, they may appear warm and earnest; but they only are warm; the hearer remains cold; the heart only can speak to the heart ; the vehement language of zeal may be counterfeited; but zeal alone can imitate itself.

Again, what blessings can he expect to draw down upon his ministry, who is himself pronounced accursed? Can he who, like another Lazarus, remains a noisome carcase in the horror and infection of death, be a proper instrument, in the hands of God, to give life and salvation to others? Will the Holy Ghost speak by a mouth repeatedly stained with the language of passion, obscenity, or vice? Will he carry on the work of holiness and sanctification by a wick ed and hypocritical workman? Will he add his grace and blessing to labors which dishonor him, and which are a crime and a profanation in his eyes? And will he employ a reprobate and sacrilegious minister in forming his elect and his saints?

But, my brethren, how is it possible that an openly wicked and immoral minister should not be incapable of zeal, when even lukewarmness, with morals otherwise regular, opposes an invincible obstacle? A new source of want of zeal.

It is not that frighful state of sin, mentioned above which is most to be feared. This is the character of but a small number, who are given up to a reprobate mind, and in whom every principle of piety and of the fear of God appears extinguished. God does not often permit such gross offences. But what you have to guard against is that state of lukewarm

ness and negligence, in your labors, which prevents all their fruit. And indeed, how is it possible that you should present yourselves before your people, as if animated with that divine fire which communicates the sparks of grace to the most cold and insensible hearts, when in reality you have no ardent desire either for your own salvation, or for the salvation of others? If you attend to the duties of your office, merely from habit, and with that air of weariness and repugnance which is inseparable from a lukewarm and unfaithful course of life, you will leave the same dispositions in those who hear you; your labors will awaken neither your faith nor your piety, and they will leave the same asleep in your hearers.--Alas! a holy and fervent minister needs a wonderful measure of zeal, application, patience, and labor, in order to combat all those obstacles which the world, the devil, and the corruption of modern manners oppose to the success of his ministry; and often, notwithstanding the ardor of his zeal, and his uninterrupted attentions, he has the grief to see his labors unprofitable. What then can a slack and indolent laborer promise himself from his negligence and indolence? What fruit can he expect from a field which he cultivates only with a feeble and languishing hand, and which he seems to consider as entrusted to him only to serve as a place for repose, rather than to be the object of his continual care and attention ?

If a common Christian, who lives in lukewarmness is unfit for the kingdom of God, for what is a priest fit who does the work of God negligently? What an object of disgust to a God jealous of his gifts? What an afflicting spectacle to the Church to see an office which requires zeal and labor, exercised by a lukewarm and indolent minister, instead of a faithful workman, who would enlarge the kingdom of the Redeemer, turn many sinners from their evil ways, edify the faithful, and contribute to their consolation and glory! A lukewarm and unfaithful course of life is

then extremely incompatible with the spirit of the ministry.

To conclude, let us review these several sources of á want of zeal in ministers; they cannot be too often placed before our eyes. First, a state of ease and affluence; as if indigence and not charity was to furnish the Church with ministers, and the people with teachers. Secondly, a want of love to God; this must be wholly extinguished in our hearts, if we can remain tranquil and insensible to sins which are daily committed before our eyes, and which are an affront to God. Thirdly, a want of benevolence to our fellow men; can we love them, and at the same time see them perishing, without having the prospect of their eternal ruin awaken in us the least desire to be useful to them? Fourthly, a respect for men ; which leads us to seek their esteem and friendship at the expense of truth; a cowardice which ties the tongue and makes us prefer our own glory and our own interests, to the glory of God Courage, disinterestedness, a holy generosity, a wise and heroic firmness, are the effects of true, sacerdotal grace; and if these are effaced from the heart, the grace of our calling is also extinguished. Fifthly, a wicked life; what zeal against the vices of others can he feel, who is unaffected with his own sins? Sixthly, a lukewarm and unfaithful course of life; zeal is a holy fervor which leads a person to attend first to his own sins; he who pardons himself for almost every thing will very slightly reprove others.

Remove then, O God! from the hearts of thy ministers, all the obstacles which the world, and the flesh incessantly oppose to true zeal; inflame them with that spirit of fire and wisdom, which thou didst shed upon the first disciples; raise up a succession of laborers powerful in word and deed, whom the D

world cannot intimidate; whom all the powers of the earth cannot shake; whom no worldly interests can effect; all whose steps shall be regulated and animated solely by a regard to thy glory and the salvation of sinners; and who shall consider the approbation of men as nothing, any further than it contributes to bring glory to thee in all ages! Amen.