the proprieties is readily offended by too detailed and intimate a handling of industrial and other purely human questions at the hands of the clergy. There is a certain level of generality below which a cultivated sense of the proprieties in homiletical discourse will not permit a well-bred clergyman to decline in his discussion of temporal interests. These matters that are of human and secular consequence simply, should properly be handled with such a degree of generality and aloofness as may imply that the speaker represents a master whose interest in secular affairs goes only so far as to permissively countenance them.
It is further to be noticed that the non-conforming sects and variants whose priesthood is here under discussion, vary among themselves in the degree of their conformity to the ideal scheme of sacerdotal life. In a general way it will be found that the divergence in this respect is widest in the case of the relatively young denominations, and especially in the case of such of the newer denominations as have chiefly a lower middle-class constituency. They commonly show a large admixture of humanitarian, philanthropic, or other motives which can not be classed as expressions of the devotional attitude; such as the desire of learning or of conviviality, which enter largely into the effective interest shown by members of these organisations. The non-conforming or sectarian movements have commonly proceeded from a mixture of motives, some of which are at variance with that sense of status on which the priestly office rests. Sometimes, indeed, the motive has been in good part a revulsion against a system of
