Recollections of the Christian Ministry

It may be useful to shut up this immensely momentous and interesting subject with an attempt to concentrate some of its serious recollections in fixed and permanent impressions. Habitually to realize just views, both of the gospel, and of the sacred office, tends most profitably at once to excite, support, and direct us. Thus while the Minister’s views of responsibility — ?/ indeed he he under divine teaching — will fill him with the deepest humiliation; yet the contemplation of the Saviour’s glory and love inspires him with hope and joy. Often will the cheering recollection present itself — ‘Where should I have been, if I could not look to Him, whose “blood cleanseth from all sin?” ‘In this spirit he will tenderly plead with his people respecting their sins; and be ready to sit at the feet of the least and lowest of them, while he executes his solemn commission towards them. And how will he speak of the Saviour? Like one who feels his own need of mercy, and who sees the sufficiency of his adorable Lord for the chief of sinners, and the glorious work that he has undertaken for him; he will set forth this enlivening subject with a richness, fulness, confidence, and joy, which, if he has learnt from the Scriptures, he has learnt no less from his own experience. Thus is he humbled, but not discouraged; and while he lies low, he is lifted up by a “grace” that “is sufficient for him,” and sustained by a “strength that is made perfect in” his “weakness.” Thus he is weeping, yet rejoicing — encouraged, thankful, devoted, happy.

However partial views of the Christian Ministry may, by eclipsing the prospects of faith, make our “hands hang down,” we are persuaded, that the sober calculation and enlarged apprehension of faith, will substantiate before us the full support of the Gospel; will enliven our present gratitude; and result in fresh and unceasing excitement in the world of everlasting praise.

1 To maintain these recollections, the Writer recommends Shuttleworth’s ‘Christian Minister’s Pocket Companion’ — a valuable compilation. (Holdsworth.)

2 See 2 Cor. xii. 9.

But to maintain abiding and deepening- convictions of our v» sponsibilities, the Writer has ventured to expand a few questions, which the course of this survey has suggested for his own use, and which he would respectfully submit for the consideration of his honoured and beloved brethren.

I. Do v;e honour our work 7 ‘One of the mistakes’ — said the late Mr. Venn, — ’ that I have cause to regret, is, that from fear of pride, I never paid due regard to the numberless passages of Holy Writ, which so plainly point out, and extol, the high dignity of our office. Had I given but a little consideration to these passages, I indeed believe, I should have had nnich more comfort in my own soul, and more success both in public and private addresses to my people.’’ When God would allure his people to return, by the richest prospect of blessing, he sets before them — not the promise of temporal prosperity and aggrandisement (this had been found ineffectual) — but the gift of -^ pastors according to his heart, who should feed them with knowledge and understanding J““^ How high then is our obligation — as the most important gift of God to his Church, in the deepest personal humiliation — to” magnify our ofUce.’“‘And this we do — when Christ is the inspiring principle of our Ministrations — not one subject among the rest, but that which involves the rest, and gives to them their proper life and interest.” The truth as it is in Jesus^* — as he is the centre of every hne — is the glory and substance of our office.* ‘Let Jesus Christ’ (said the excellent Matthew Henry) ’ be All in All. Study Christ — preach Christ — live Christ.’^ Let us sink ourselves to exalt our Master.’^ It was said of Ignatius, that he carried Christ about with him in his heart; ’ and this I will say — if to represent a glorious Christ to the view, the love, and the admiration of all people, be the grand intention of your life — if you are exquisitely stvidious, that the holiness and yet the gentleness of Christ may shine in your conversation — if in your public discourses you do with rapture bring in the mention of Christ in every paragraph, and on every occasion where he is to be spoken of — and if, in your private conversation, you contrive to insinuate something of his glories and praises, whenever it may be decentlyntroduced — fiual-

1 Life, p. 516. 2 Jeremiah iii. 12 — 15.

3 Compare Eph. iii. 8. Rom. xi. 13. Ephesians iv. 21.

5 ‘Christ crucified — the sreat pervading theme of the Christian Ministry, judiciously expanded, and closely applied — is itself a complete system of doctrines, a connected succession of duties, an unfailing supply of motives, an unexhausted treasury of hopes.’ Young Pastor’s Guide. Sermons before the University of Cambridge. By the Rev. Thomas Dale.

8 Life, p. 122. Compare Sermon on John xiv. 1. Miscellaneous Works, pp. 581- — 583. 7 See John iii. 30.

ly, if, when you find, that a glorious Christ is the more considered and acknowledged by your means, you exclaim — ‘Lord! this is my desired happiness’ — truly you then live to good purpose.’^ ‘If — said a dying Pastor — ‘Ministers only saw (especially in their public exercises) the preciousness of Christ, they would not be able to refrain from clapping their hands with joy, and exclaiming — ‘I am a minister of Christ I 1 am a Minister of Christ!’ ‘*

We “magnify our office” also by an exhibition of its spirit. An inconsistent, worldly, or self-indulgent Minister, trifling with his sacred obligations — as an old waiter strongly remarks — ’ is the pest of the Church.’’ Even if his Ministry should enlighten, it will not sanctify his people. Far less injurious are the open attacks of our avowed and most bitter adversaries. Oh! that the Ministers of the Church may be kept from destroying the Church! Let it be remembered, that the high honour to which we are called, is to give a just representation, not only of the doctrine, but of the person of Christ. Whatever talents be not made subservient to this grand purpose of expressing the dignity and humility, “the meekness and gentleness,” the self-denial, zeal, and love of our Divine Master will bear the awful stamp of unprofitableness at the day of account. Like our Heavenly Pattern therefore, let us display before the world a manifest elevation above it, uninfluenced by its smiles — unmoved by its frowns. Let it be seen and read of all men, that we “seek not theirs, but them”* — that “in all things we approve ourselves as the Ministers of God”’ — having our souls animated, excited, and filled with our work — making it the one absorbing concern — feeling the insignificance of every thing in comparison with it — giving it the lead in every pursuit — concentrating upon it the best and most steady eflTorts of self-denial and love

1 Mather’s Essays to do Good, 113, 114.

2 IIemoir of Dr. Payson. ‘I love to live preaching Christ, and I love to die preaching Christ.’ Halyburton. ‘Happy the Christian Minister,’ says Bishop Home — ‘who, like St. .John, lives only to jx)int out this Saviour to his people!’ On John Baptist — ‘That preacher’ — as one observes — ’ shall have most comfort, who preaches most of Christ.’

3 Nich. Hcmmingii Pastor. 2 Cor. xii. 14.

5 2 Cor. vi. 4. The following lines exhibit the primitive simplicity of their well-known Author.

‘Give me the priest these (traces shall possess — Of an ambassador the lir.st address — A father’s tenderness — a shepherd’s care,
A leader’s couraye, vvliicii the cross can bear — A ruler’s awe — a watchman’s wakeful eye — A pilot’s skill, the helm in storms to ply — A fisher’s patience — and a labourer’s toil — A guide’s dexterity, to disembroil — A prophet’s inspiration from above — A teacher’s knowledge — and a Saviour’s lore.’ — Bishop Kenn.

—and manifesting that sympathizing tenderness of heart, which bespeaks a sense of its responsibihty. This high tone of Ministerial character, grounded upon personal consistency, will never fail to command respect. Thus Mr. Nelson truly remarked — ‘He knows but little of the dignity of the Priesthood, who is content with ordinary attainments.’ Nor can we calculate upon extended usefulness, unless we magnify our office so as to count it worthy of all our pains. This was George Herbert’s spirit, when dissuaded from the Ministry, as a degrading employment — ‘Though the iniquity of the times has made the sacred name of p7’iest contemptible, yet I will labour to make it honourable, by consecrating all my learning, and all my poor abilities, to advance the glory of that God that gave them.’’ Such also was Henry Martyn’s holy exultation. ‘Blessed be God’ — said he — ‘• I feel myself to be his Minister P Tremendous, yet blessed feeling! laying us in the dust, yet lifting us up to heaven.

n. Do we feel the responsibility of our icork 1 The Minister of the Gospel is not an isolated individual, nor is his influence bounded by parochial hmits. The character of his profession gives a tone, not to the Church only, but to the nation at large. Entrusted as he is with the eternal interests of the world, with all its countless population, and successive generations to the end of time — Surely he may well say —” I am doing a great work f’^ And indeed an aifecting, though not an overwhelming, conviction of its dignity and difficulty, is eminently serviceable to check a vain, indolent; and careless mind; to excite us to the improvement of all necessary gifts and graces; to call forth earnest supplications in a matter so plainly above human strength; to exercise our entire dependence on Christ for guidance, assistance, and success; to preserve us against impertinent diversions from our work;’ and to make us deeply solicitous about its success. As a ground of encouragement also — it argues high thoughts of our Great Master; a firm belief of the truth and weight of our message; a freedom from secular ends; an humble, serious, tender, and prepared heart; a readiness to acknowledge our deficiencies, to improve our helps, to be earnest in prayer, to wait in expectation of heavenly influence, to watch against all hindrances, and to render to God the honour of all our success — and even of all due preparation and dihgence.

May we not then inquire — What is our personal sympathy with this aioful sefise of responsibility 7 How are we affected

1 Walton’s Life of Herbert. Neh. vi. 3. 3 Ibid. vi. 3,

RECOLLECTIONS 4-il

by (he Scriptural warnings — enough to “make both the ears of every” watchman “that heareth them to tingle?”’’ How by the spirit of our Ordination service? than which (as Bishop Burnet justly remarks) ’ nothing in any office is so serious and so solemn’* — exhibiting us in both parts of our mighty business — as the mouth of God to the people, and the mouth of the people to God. Do we feel this responsibility iyi regard to our care and diligence 7 Is not Ministerial dihgence as necessary for our salvation, as Christian dihgence for our people? The most regular course of external service or irreproachable conduct will not meet the emergency, without a deep sense of the “necessity laid upon us.”’ The ransom found for immortal souls shows at once their infinite value, and their solemn charge. What could be purchased only l)y thf blood of the Son of God must be worth the labours of a thousand generations. Nor can the murder of a fellow-creature bear any comparison with “the voice of the blood of our brother’s” soul “crying” for vengeance “from the ground.” What fervent exercises of holy sympathy — the clear evidences of our Divine call — flow from a just sense of the weight of our office! Mr. Brown was often deprived of a night’s rest by his tender and oppressive anxiety ;3 and, did young Ministers cherish this impression, they would have deeper views of their awful engagements; and instead of desiring extensive spheres of service, they would be more sensible of the solemn charge of a single soul.*

How do we feel loith regard to our talents 7 They were given to us on account; neither to waste on sin, nor to slumber in indolence, not to concentrate in selfishness — but to “occupy” in our Master’s service.* As in our soul’s salvation, so in our 3’Iinistry, the freeness of the gift is the quickening motive to its active energy.* But are our “gifts stirred up,” our graces exercised — our opportunities improved to the uttermost? To think of talents being specially given to us for the object dearest to the heart of our Divine Master — that of feeding his own purchased church — and yet that

‘Ezekiel iii. xxxiii. xxxiv. Zech. xi. 17.

2 Past. Care, ch. vi. Compare T^islio]) Porteus’ Charges, 1790. Comber mentions a prayer for a Minister in an old Gallican form of ordination — ’ that he may tremble for all thepcople committed to his care; remembering that all their souls are to be required at the watchman’s hand.’

3 Life and Remains, p. 28. ‘When a man is sensibly afferted with tlic value of souIb, with the manner of their redemption, and with the price paid for them; and is well acquainted with the New Testament, in which all this is plainly set forth; as he will never want matter for the best sermons, so he will never want arLniments sufficient to convince his hearers of his own heart being touched with the importance of the subject.’ Bishop Wilson’s Parochialia.

4 Bishop Andrews engraved on his episcopal seal the memorable words — “Who ia sufficient for these things!”

5 Luke xix, 13 — 26. Comp. Phil. ii. 12, 13, with 2 Tim. i. 6, 7.

they should so often be spent in our own indulgence, or in the empty acquirement of a name in the church of God! Even oil moral grounds we are convicted of dishonesty. Are not our wages the compensation for time and talents faithfully devoted to our work? If the abuse of the public money of the state be censurable, much more the waste of the treasury of the Church.

How do we feel respecting the coinpleteiiess of our Ministry 1 “not preferring one” part “above another” — or at least not engaged in one to the neglect of another. We want combination with concentration. To confine our attention to the Pulpit, is to leave uncultivated a vast sphere of sympathetic and aggressive influence. On the other hand to give ourselves exclusively to the Pastoral work, would endanger our bringing into the Pulpit slight exercises — words without matter — fluency without substance — such as would command no weight or respect with our intelligent people.

How, again, do we feel the respo7isihility of our imlpit preparation 7 Most beautiful was the spirit of M. Boos — ’ spending whatever time he could spare in his Church before the altar, until he was able to comfort his congregation;’ judging rightly, that ’ those are not the best sermons, which we have laboured over with diflficulty, but which we have, as it were, supplicated from the Lord with tears and prayers.’ This was connected v.ith a searching Scriptural habit. ‘We must’ — he said — ‘dig very deep to discern the treasure’- — adding, ’ it is wdien we feel our weakness most, that we dig the deepest.’^

This spirit is a cover from the snare of mechanical preparation, which evaporates the Christian glow in chalking out artificial arrangement; while at the same time it is the spring of prayerful industry — far more valuable than talents, improving the highest, and supplying many deficiencies of the more moderate. It will lead us away from the love of novelty, which fills the mind with fancies; instead of seeking after originality, pressing home the common but primary truths of the Gospel — taking the same ground-work, though with enlarged and diversified illustration, with our fathers and prophets of old. Thus will the people “seek the law at the mouth of the priest” — when he lives upon the level of his high obligation, his mind treasuring up — and therefore his “lips keeping — knowledge.”’* We ask — hoio is this responsibility felt as regards the substance of our jireaching? Admitting our Ministry to be exclusively occupied with the one subject, yet are we labouring to compass the

I Life, p. 428. Comp. p. 14. Pref. xlv. 2 Mai. ii. 7. 3 1 Cor. ii. SL whole extent, setting it forth in its integrity — concealing no doctrine, nor bringing any into undue proportions — iyi its purity — without the intermixture of human traditions or authority’ — in its sijnplicity — opening an instant way for the contrite sinner without previous safe preparation — in its connection — giving life and substance to every part by a clear exhibition of the Saviour, seeing that every point inclines to the magnetism of the great centre — combining the doctrine of salvation with the statement of the penalty and defilement of sin — the work of the Spirit in all his perfections and Divinity with the work of Christ; thus through the Spirit raising the whole edifice of faith and godliness upon the true foundation.2 Again — If our Ministry he thus Scriptural, is it advancing 7 As Christians we are led to search “what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge. “^ Ought not then our Ministry to exhibit the results of this exploring, in a more comprehensive, unctional, endearing display of our grand subject? If our office be to open a mine of” unsearchable riches,“^ should we not plant our steps deeper into this golden storehouse, and thence draw out more enricliing treasures for our Sabbath Ministrations? Those of us, who have most reason, and (what goes with it) most readiness, to acknowledge our Divine Master’s grace upon our work, are most sensible of their need of this experience, and most earnest in their desires and efforts to attain it. If we insist upon growth in our people, must we not shew it in our Ministry? The same motto is for Minister and for people — ‘•’•Not as though I have already attained, either were already perfect: hut I follow after.”^

What need have we of a deep sense of the responsibility of the pulpit; like the great Apostle — to be deeply penetrated with the subject of our commission — with the object in view — with the recollection of the Omniscient witness of our conduct, — Truth — co7iscience — the presence of our God — thoughts so weighty and impressive! enough to fill our whole soul! Well would it be for us thus to realize our true character — as not the magistrate — the statesman — the legislator — the wise or prudent man — the morahst — the poet — the man of feeling — or even the Minister of the law — but the ambassador of Christ, ’ sent to man, the sinner — not the partial, but the total sinner — not the impoverished, but the ruined — not to man hurt by sin, but to man dead in sin — not

* See some discrimmating remarks, Bowles, Lib. ii. c. 9. * Eph. ii. 20 — 22.

Ibid. iii. 18, 19. Ibid, verse 8. s phil. iii 12. See 2 Cot. it. 2.

man to be repaired, but to be made — not to be rectified, but to be created.’’ How important is the recollection, that we bring to man nothing that is truly valuable, without an acquaintance with his true character, his lost condition, and his only solid hopes for eternity!

How does our example speak — a most responsible part of our office 1 Spirituality is a main quahfication of the Ministry. A faithful Pastor is a living witness, bearing a powerful testimony in the great controversy between God and the world. His life is vocal — like Chaucer’s Parson — ’ a living sermon of the truth he taught.’ Indeed it is only where the life preaches, that the pulpit will be effective. Unless we are men of God out of the pulpit, we shall never be honoured Ministers in it. Our people ‘ook at us narrowly in the week, to see what we mean — whether we mean any thing — on the Sabbath. We may teach, warn, exhort, but there will be no movement without the holy waik — unless we act the faith we preach. While we preach faith, we must live works, to put to shame the charge of licentiousness, and to put away a stumbling block out of the path of the world. For “though we should speak with the tongues of men and of angels,” we should fail to charm our people into a love of the Gospel, without an exhibition of its spirit. Our obligation every way is most strong to be what we preach. And there must be some defect, unless we bring our own atmosphere of holiness, more or less immediately felt. ‘What Bishop’ or Pastor ’ can forbear trembling, seeing himself engaged by Jesus Christ himself to be like an “aiigeV’^ — pure, spiritual, in a constant application to men by labour, and to God by prayer; and like a” star” full of light, elevated above the earth, fixed to his sphere which is his “church,” incessantly moving in it, and continually diffusing his influences below ‘^ Do we realize the responsibihty of our office, as ‘• the salt of the earth?”3 Alas! sometimes do we not rather seem to assist the putrefaction, than preserve from it? Do we consider the delicate exactness belonging to our function — like the female character, requiring not only restraint within strict propriety, but the most remote distance from the bounds even of suspicion* — a restriction, which, however burden-

1 Budd’s Sermon before the Church Missionary Society.

2 Quesnel on Rev. i. 19, 20. ‘Vouchsafe, Lord,’ (adds this pious expositor”) ’ to send such “angels,” and cause such “stars” as these to shine in thy church.’ — ‘So nolyis our employment, that were our souls as pure as cherubs, as zealous and active as the blessed spirits that are above, we should yet have reason to cover our faces, and to be swallowed up in a deep sense of our own insufficiency for these things.’ Scougal’s Sermon on the Importance and Difficulty of the Ministerial Function. 3 Matt. v. 13.

The Ministerial qualifications are ai/en-iX/jTrrof, to take hold of (1 Tim. iii. 2.) — not to be apprehended — nothing ai’tyoXiroj (1 Tim. iii. 10. Titus i. 6, 7.) — not liable to be some it may appear, is a most constraining oWigation, and effectual support of our work? Christian consistency alone can shield our office from contempt.* Negative holiness is of little avail for influence. We must be” examples’^ — not to the world — but ’ to believers — an example of holiness and purity among the holy and pure.’2

The responsibility of the temporal concerns of the nation, or even the holding up of the pillars of the earth, bears no proportion to the tremendous weight of the charge of immortal souls. Ministers are not “visited after the visitation of all men.” Nothing is distributed to them, either in judgment or in mercy, upon the common scale of calculation, or according to the general balance of the Divine dispensations. “We are made a spectacle to the world, and to angels, and to men.”^ The eternal interests of others are so bound up with us, that we are denied the comparative privilege of perishing alone. Nor indeed can we singly save ourselves; or save ourselves at all, except (as Bishop Wilson reminds us) ’ by labouring to save others.’* What means then the frequent caution or charge of excessive zeal, when our own consciences must tell us, that — did we but reahze the value of the soul — were we suitably impressed with the love of the Saviour, or with the sense of our obligations, we should not minister in the cold and indifferent manner that we do — that we have reason to be ashamed of every sermon we preach — and perhaps to tremble in the very best of them, lest we be convicted of pouring contempt upon the truth of God, and of the guilt of the blood of our people? And are there none of us, whose consciences might present the fearful prospect of hearers dropping successively into the arms of death through the Minister’s negligence, unwarned as well as unprepared; and of going down to the grave after them — with their hands deeply dyed with the blood of their souls — and themselves overwhelmed in their eternal damnation?

Oh! how infinitely awful and mysterious is the appointment, which has thus laid upon us so sinking a burden; and what are the bitterest of earthly sorrows — what the curse of an ungodly world — what the torture of the niartyr’s stake — compared with the unutterable, eternal sting of unfaithfulness to these perishing — yet imperishable — souls? The anticipation of the day of account — solemn to all — is inexpressibly so to us. How awful the peal, which

arraigned — both implying not only freedom from blame, but beyond any suspicion or ground of it.

1 See 1 Tim. iv. 12. 2 Nicholson’s Call upon the Church, p. 43.

3 1 Cor. iv. 9. * See his Sacra Privata. Comp. 1 Tun. iv. 16.

the passing- bell — that useful memento of the great jutlgment — rings in our ears! Another account is carried in before the bar of our Judsre — an account linked with our own, and crowded with sins of Ministerial omission and unfaithfulness! And then to think of the last meeting with all that have died under our charge — to suppose ourselves interrogated concerning our obligations to them. — Oh! can we forbear the impassioned deprecation of guilt — “Deliver me from blood-guiltiness, O God.’’’ An external performance of our duty will easily screen us from Episcopal censure. But to answer to the Chief Bishop for our diligence, at his judgment seat — this is the trembling prospect. Can we forget, that the Minister is the man of all others, who needs the superabounding mercy of God, and continual application to the cleansing blood of Calvary? Have we then no sympathy with the thrice-repeated flight of Ambrose from the Episcopate — the compulsory ordination of Gregory Nazianzen — the deprecation of the Apostolic Bishop of Hippo (Q,uid! vultis ut peream?) — and the deep distress of Chrysostom, counting his elevation a judgment upon the Church 7^ If there was a mixture of superstition with this shrinking humility —” forgive them the wrong;” and let us condescend to learn something of them, which they are well able to teach — to temper our more enlightened views of faith with a portion of that” weakness, and fear, and much trembling,’’^ which they so vividly pourtrayed.* To feel our responsibility in the spirit of dependence — to confess

1 Psalm li. 14. ‘Alienas mortes addimus, quia tot occidimus, quot ad mortem, ire quotidie iepidi d tacentes vidimus,’ — is Gregory’s awakening exposition of this text. Clirysostom’s words on this subject (Scougal declares) ‘are so terrible, that I tremble to put them into Enghsh; and yet’ — adds he with a deep-toned impressiveness — ’ if a man should speak fire, blood, and smoke; if flames should come out of his mouth Instead of words; if he had a voice like thunder, and an eye like lightning, he could not sufficiently represent the dreadful account that an unfaithful pastor shall make.’ Scougal’s Sermon, ut supra. See also some striking thoughts in Dwight’s Sermons, Vol. ii. 444.

2 ‘In the first and most blessed times of Christianity, those only were then judged worthy the Ministry, whose quiet and meek spirit did make them look upon that sacred calling with an humble adoration, and fear to undertake it; which indeed requires such great degrees of humility, and labour, and care, that none but such were then thought worthy of that celestial dignity; and such only were then sought out, and soUcited to undertalve it.’ Walton’s Life of Donne. 3 i Cor. ii. 3, with 2 Cor. xii. 9.

4 The celebrated Rutherford, when petitioning the Assembly against his removal from Anworth, the beloved sphere of his parochial labours, to the Divinty chair, used as one plea — ‘Let it be considered, if one, who dare not be able to answer to Christ for a lesser charge, should be burdened with a more weighty.’ Murray’s Life of Rutherford, p. 153.

Leighton assigns as one reason for his resignation of the see of Glasgow — ‘The sense I have of the dreadful weight of whatsoever charge of souls, and all kind of spiritual inspection over all people, but much more over IMuiisters; and there is’ — added he — ’ an episcopal act, that is above all others formidable to me — ordaining Ministers.’ Pearson’s Life, cxv. Compare Burnet’s Pastoral Care, ch. vi. The toil of sleepless nights seems to be implied in the Apostle’s emphatic term, aypvirviKriv (Heb. xiii. 17.) Were not the Apostle’s “watchings often” (cf aypvirviais 2 Cor. vi. 5.) probably connected with his deep intensity of Ministerial anxiety 1

s Compare 2 Cor. ii, 16, with iii. 3, 6.

our deficiencies and defilements with unfeigned self-abasement — and, under this sense of shame, to prize more highly, and apply more constantly, the blood of atonement for our acceptance — this is the frame we should desire — not oppressed with legal despondency; but humbled, sustained, rejoicing, fruitful, under the influence of the faith, and hope of the gospel.

III. Do ice earnestly desire and expect success in our icork 7 The merchant fails, when he loses his cargo — the statesman, when the kingdom suffers loss — the Minister, when the soul perishes. And what failure in its ruinous consequences can compare with his? His desire therefore for success is spirituahzed humanity. Yet who of us prays, or stirs up his people to pray, for succeis, as if he suitably realized its unspeakal)le importance? And what hope can there be of success without an anxious concern for it? ‘If you would prosper in your work,’ (says Baxter) ’ be sure to keep up earnest desires and expectations of success. If your heart be not set upon the end of yoiu’ labours, and you long not to see the conversion and edification of your hearers, and do not study and preach in this hope, you are not likely to see much fruit of it.’* “The ostrich” indeed “leaveth her eggs in the earth,’’ careless what may befal them, “because God hath deprived her of wisdom, neither hath he imparted unto her understanding.’’^ But what husbandman would sow the seed without some anxiety and expectation of the harvest? And who can help admiring the conduct Df faithful Ehezer, who would neither eat nor drink, until he saw now his master’s business would speed ?3 Yet how often are we satisfied with a creditable performance of our duties, without a deep concern for the success of our work, and yearning compassion for the multitudes, hardening themselves under the sound of the Gospel !* A Ministry devoted to the salvation of souls; aiming intensely and simply at this main object; counting every soul a kingdom; and more deUghted to save a soul than to win a crown — this is love for perishing immortals — this is the true spirit of our ofijce. This was the mind of our Great Master — the satisfaction he anticipated from ‘•’ the travail of his soul” — “the joy that was set before him.”« This also was the sustaining desire of the Apostle under his wearisome labours.* Oh! then, let us, like men and

1 Reformed Pastor and his Life of Alleine.

s Job xxxix. 14 — 17, with John x. 12, 13. 3 Gen. xxiv. 33.

* Mr. Ottee, ejected from Beetles, SuiTolk, if he preached five or six sermons without hearincr of any good elTect upon some or other of nis hearers, was greatly dejected and very ft-rvent in prayer for further success. 5 Isaiah liii. 11. Heb. xii. 2.

6 See Rom. i. 13. Bishop Patrick informs us. in his interesting account of the learned John Smith — ‘that he had resolved (as he one day told me) very much to lay aside othei

Ministers of God, thirst insatiably for the conversion of souls. We must be utterly dead to any high sense of our calling, if we can roll along a course of years in the responsible relation of Pastor, without enquiry or concern, whether our people thrive or decline under our Ministry. Let us not be satisfied with evidence of personal attachment to ourselves, without one beating pulse of love to our Master. Acceptance with man is an empty bubble — success in conversion is every thing. Let nothing therefore content us, short of real fruit. Some outward restraint or reformation may be wrought; but while the heart is uninfluenced, the principle of sin remains in full vigour, and no real or permanent advantage is gained. The main design of our work is left unaccomplished. One soul converted to God is better than thousands merely moralized, and still sleeping on in their sins. Our primary and absorbing object is to have fellowship with the angels in “gathering together the elect of God “’

Though it is true, that the seed buried is not lost, yet we must not tamely acquiesce in the admission of our results not being always visible.* Nor must we live upon undefined hopes; or too indulgently console ourselves in the event of a total failure, with the assurance of personal acceptance. For, though the reward is measured by labour, not by success, and is still “with our God, though Israel be not gathered;”’ yet the promises, pleaded and waited for in the diligence and perseverance of faith, warrant the

studies, and to travail in the salvation of men’s souls, after whoso good he most earnestly thirsted.’ Alleine ’ was infinitely and insatiably greedy of the conversion of souls; and to this end he poured out his very heart in prayer and in preaching. He “imparted not the gospel of God only, but his own soul.” His supplications and his exhortations many times were so affectionate, so full of holy zeal, life, and vigour, that they quite overcame his hearers. He melted over them, so that he mollified, and sometimes dissolved, the hardest hearts.’ Mr. Ward of Ipswich, an eminent Puritan divine, asks — ‘If God were to say to a Minister, as he said to Solomon — “Ask what I shall give thee!” — what should he desire, either before, or more than this — namely, a large portion of that magnetical virtue, whereby Peter and Paul, and other primitive preachers, drew many thousand souls to the knowledge of Jesus V ‘How many faitViful Ministers’ (says Baxter in his Preface to Alleine’s Alarm) ’ have I lately known who have lived in pining poverty and want; and yet, if they could but have truly said’ — ‘Lord, ‘the sermons tchich I privately and in danger have preached hare uon many souls to thee’ — it would have made their burden easy. ‘In my preaching’ (said Bunyan) ‘I could not be satisfied, unless some fruits did appear in my work. If I were fruitless, it mattered not who commended me; but if I were fruitful, I care not, who did condemn.” I would think it a greater happiness’ (said Matthew Henry, in the view of his ordination) ’ to gain one soul to Christ, than mountains of silver and gold to myself,’ adding, in his dread of the misery of Ministerial unfruitfulness — ‘If God suffers me to labour in vain (though I should get hundreds a year by my labour.) it would be the constant grief and trouble of my soul; and if I do not gain souls, I shall enjoy all my other gains with very little satisfaction, and I would rather beg my bread from door to door, than undertake this great uork.’ Dr. Doddridge Wrote thus to a Iriend — ‘I long for the conversion of souls more sensibly than any th mg besides. Methinks I could not only labour, but die for it with pleasure — The love of Christ constraineth me.’

1 Matt. xxiv. 31. 2 See Part ii. chap. i. Mark iv. 26 — 29.

3 See 1 Cor. iii. 8. Isaiah xlix. 4, 5. Comp. Qucsnel on John xxi. 1 — 3.

expectation of a measure at least of apparent fruit. Mr. Robinson of Leicester solemnly reminded his brethren — The want of Ministerial success is a tremendous cii’cunistance, never to be contemplated hut loith horror. ‘Search, ask’ — added he — ’ if there be not a cause, when your seals are not broad and visible.’’ Acquiescence without enquiry is the slumber of indolence, not the quietness and resignation of faith. The Sovereignty of God must indeed be fully acknowledged, but not pleaded in excuse for inertion; nor rested upon, except as a sustaining encouragement in conflict and difficulty. The Apostles, while they were ever ready to bow to this deep and mysterious exhibition of the divine character, yet were full of distress and activity, or joy and praise, according as their Master’s work was retarded or advanced. While their faith was tranquil, their efforts were incessant.

IV. Are loe laying ourselves out for our work 7 At this busy moment, inactivity is fatal to the best interests of the Church. The irregular movements on every side of her are enough to keep all her watchmen in active motion. We have “put our hands to the plough,” from which there is no “looking back.”^ In fact — as with the husbandman, there is little or no vacation from our daily labours. The end of one work is but the beginning of another, a? the season brings it round. But in the strongest emphasis of the term, does the Pastoral labourer “eat his bread in the sweat of hi? face.”’ There is an eternity of rest before us. But here we must not expect a life of indolence; and if we are the Lord’s servants, we shall not desire it But to be successful labourers, we must bring the spirit of the Gospel into our work. There is sometimes a heartlessness about us, most paralyzing to the activity of faith, and quenching to the faint spark of Ministerial zeal and Christian love. Mr. Scott warns us against it, as ’ very dishonourable to the

‘Visitation Sermon, pp. 36, 37. ‘To see no better fruit of our employment than merely to have a l)enefice to live upon, and some reverence from the people, i.s a noor encouragement. The first thing to be done in this sad case, is to search whether the fault be not in ourselves — whether we choose the most suitable subjects, study plainness, yet the love of our hearers, deal with them privately and personally, as well as publicly — whether our lives preach to them as well as our tongues, &c. If any of this be amis.s, it must be amen^d.’ Baxter on Obedient Patience. — ‘When a man is in earnest, nothing will satisfy hmi out this. Others may be satisfied without success: they may go through a formal set of observances, and be contented; instead of examining their Jlinistrj’, and saying — “Shew me wherefore thou contendcst with me.” If any thing but usefulnes.s Will satisfy us, I do not wonder that we are not useful. We must thank God for this and that thing: but nothing must satisfy us but the conversion of sinners. The least success in our profession is better than the greatest in any other.’ — Scott’s Sermon on Rom. xv. 29. We must not, however, confine Ministerial success to the grand work of conversion. See Part. ii. chap. i. ut supra. Comp. Eph. iv. 12 — 16, illustrated by Acts xiv. 22. xvi. 5. 1 Thess. ill. 2, 10. ‘^ See Luke ix. 62.

3 Gen. iii. 19. ‘Nihil est in hac -ita difficilius, laboriosius, periculosius Prcabyten vita.’ Aug.

mercy and grace of the Gospel, and to his name, who commands his servants to rejoice in hope.’’^ Aleariness of our work, when it seems at a low ebb, is much to be deprecated; still more so — the readiness to seek relief from present discouragement in self-indulgent studies or recreations. The disappointed fisherman sits not down in despondency — much less does he direct his mind to any other employment — but he sets himself to enquire into the causes of his failure, and the best mode of obviating them; and girds himself for the next opportunity with the same glistening expectation. Thus must we, like the disciples, “at our Lord’s comma’nd,” continue to “let down the net,” even though “we have toiled all the night, and have taken nothing.”^ But is it ever too long a time to wait? Discouragement lealizes most fully the blessedness of our work. Its supports do not spring from sensible excitements. We work “by faith, not by sight,”^ not acted upon by a temporary and adventitious impulse, but constrained by the love of our unseen adorable Saviour. Our failure, therefore (as has been well observed) should ’ not be a cause for relaxation in diligence, or for despondency in spirit, or for remission in prayer. Let it rather be an argument for renewed energy, for greater zeal and earnestness.’* Like the ancient servants of God. let our discouragements enflame weeping tenderness of intercession before our God.* But let us remember, that prayer without exertion will subject us to his reproofs — “Wherefore criest thou unto me? Get thee up; wherefore liest thou upon thy face?’”*

The axiom — ‘Duties are ours — events are God’s’ — is precisely that mixture of Arniinianism and Calvinism, which constitutes the true Ministerial habit. It is, however, a maxim for rest in unvarying effort — not in slumbering supineness. Phihp Henry tells us — ‘The more we do, the more we may do, in the service of God.’^

1 Scott’s Life, p. 344.

2 Luke V. 5. See Dr. Whitby’s valuable note on John xxi. 6. 3 2 Cor. v. 7.

Bishop of Winchester, p. 526. ‘To relinquish or intermit parochial labour, because it is not attended with success, would be terribh inexcusable. liabour on; commit the matter to God; wait patiently; get a feeling of the bowels of Christ; and die, praying, Lord! pity the people.’ Adam’s Private Thoughts. ‘Our business is only to ‘declare the whole counsel of God’ — to live the life of a ilinister — and not to cease prayuiff. Our reward is sure; our record is on high.’ Venn’s Life, p. 380. •’Sot the Minister who has most success in his preaching shall stand highest in the day of the Lord; but the Minister, whose eye has been single; whose prayers have been fervent; whose bowels of mercies have been yearning over “the ignorant, and those who are out of the way;” and who has most readily sacrificed his own will and temporal interest. Such are comfortable to Christ; and upon such he will put the greatest honour.’ Ibid. p. 365.

3 Exod. xxxii. 19. Acts xiv. 14. xvii. 16. Lam. i. 4. Joel ii. 17. s Exod. xiv. 15. Josh. vii. 10.

‘Life, p. 53. The account of Rutherford’s personal diligence is a stimulating record. ‘He was accustomed to rise every morning at three o’clock. The early parts of the day he spent in prayer, meditation, and study; and the remainder of it was devoted to hut more public duties; to the visitation of the sick, the afflicted, and the dTng, and to the

We may perhaps have to guard against a temptation to bustling activity, or a restlessness of mind, because our plans do not advance as we had hoped. But in good health, and in an equable state of mind, as a late diligent parochial Minister observed — ‘I am always happiest, when I have most to do.’’ Let us therefore satisfy ourselves, that we are using all the means, and with all the earnestness, in our power — like men, filled with what Lord Shaftesbury was pleased to call — ’ the heroic passion of saving souls’ — a passion, which will not confine its impulse to the pulpit. Let us enquire throughout our whole course of Ministry — Is nothing done defectively, or in a wrong spirit? Can we think of nothing more that might be done? Does “the trumpet give” either “an uncertain,” or a feeble “sound?”2 What weekly provision is there for our flock — for those of them especially, who feel the intervals between the Sabijaths to be long? What is there, that shews our readiness to be “out of season,” as well as “in season, to watch in all things,’ to endure affliclions. to do the work of an Evangehst, to make full proof of our Ministry?”^ l»)o our people mark, in our going in and out before them a daily renewal of our Ordination vow, Vv’ithout reservation for our own ease and interest? Are we “offering ourselves” up joyfully upon the service of souls in the spirit of a sacrifice ?* Do we guard against a prevalent danger of wasting our time and strength upon matters of inferior moment? And do we count the day lost, when something has not been either written, or said, or done, in our Master’s service? The fisherman, when not actually engaged in his employment, is mending his nets, or more or less exercised in preparation for his business. And thus might the intervals between our immediate work be filled up with the relaxation of study, conversation, or Christian intercourse, bearing directly at least, upon our great object. ‘Indeed’ (as Bishop

examination and encouragement in godliness of the dilTcrent families of his congregation.” Murra^’s Life, p. 43. Dr. Payson’s (of America) Memoir (Seeleys) gives a similar and most interesting sketch of one,’ who was ready to labour even to faintness in his blaster’s service. Wc read indeed of an eminent :Iinister, who “for the work of Christ wus nigh unto death.” (Phil. ii. 30.); yet (as a ireneral rule) we must regard it as a temptation of Satan, when a legal dread of unfaithfulness, and the undisciplined fervour of zeal incites the servants of Christ to a prodigal expenditure of health, strength, and spirits; thus wasting the candle immoderately “while it burns, and extinguishing its light before the time, “rheir ends indeed are so sincere, their work so delightful, ami their iicarts so overflowing, that the discovery is often made too late of the advantage, which the kingdom of darkness derives from this premature removal of the candlestick from its place. .lt the same time a chastised transfusion of this burning zeal into our temperament would prove pf essential service; and though we would dissuade from that overstretched exertion, which in most cases is a speedy suicide; yet authentic records of extraordinary devotcdness to the work are eminently calculated to resist the encroachments of self-indulgeiice, and to elevate our own Ministerial standard.

Methuen’s Life of Rev. R. P. Beachcroft. 2 i Cor. xiv. 8.

8 2 Tim. iv. 2, 5. * See Phil. u. 17.

Daveiiant justly remarks) ’ a good Minister is never less at leisure, than when he seems to be so. Our people may think, that we have whole days for ease and indulgence, and that we have nothing to do, when we have left the house of God. But if we are what we ought to be, the conflict — I had almost said — the perpetual — but at least the daily and diligent — conflict of prayer, meditation, and study, lies upon us.’^

We may indeed go through our outward routine with respectable but heartless regularity sometimes perhaps blaming the greater earnestness, which it would be inconvenient to imitate. But how different is this from “doing the work of an Evangehst,” which alone “makes full proof of our Ministry!”2 How different from that self-denying self-devotedness, which spiritualizes even our most cursory, and much more our stated, employment; which, instead of waiting for favourable opportunities (that from men’s indisposition to the Gospel may never occur) is endeavouring to make them; constantly devising some plan for the benefit of our flock; and primarily aiming to raise them to a higher standard of obligation and of privilege! It is the holy, humble, and laborious exercise — concentrating doctrine, spirit, example, intensity of interest, and entire endeavour; and “striving therein according to the mighty power” of God,^ that is the appointed instrument for the fulfilment of the Divine purposes. Mr. Scott well observes, that ‘Satan prevails as much by persuading Ministers to sit still, or merely to go on in the beaten round, without attempting any thing more, as in any other way.* For indeed, present qualifications, however great, can never annvil the “necessity laid upon us,” as debtors to our flock, and as “scribes instructed unto the kingdom of heaven,” to acquire greater skill, richer stores, and more heavenly unction, for its all-important engagements. An aged Minister, when exhorted to be more sparing of himself, once observed — ‘When a man has loitered the best part of his day, and the even-

1 Dav. in Col. ii. 1. ‘I may say to him that snatches at the Ministry, as Henry IV. did to his son, that hastily snatched at the crown — ‘He little knows what a heap of cares and toils he snatches at.’ The labours of the 3Iiuistry will exhaust the very marrow from your bones, hasten old age and death.’ Life of Rev. J. Flavel.

3 Col. i. 29. Scarcely one word in our translation of this verse seems to answer the emphasis of the original, in marking the apostle’s determined devotedness to his work —

—xiiTTiit — aywi/tojiei’iii — xarn rrfv eiityciav aura — ci’ipynjiipr]v tv tj-tot — cv Svvanet — I labour even to weariness. I strive as in a conflict. I struggle according to the inward operation of Christ, working effectually in me with great and exceeding power. It seems (as Dr. Hammond remarks) as if ’ all the agonistical phrases in use among the ancient Grecians were culled out and scattered among his Epistles; fetched from Olympus to Zion, from Athens to Jerusalem, and ail little enough to express the earnestness of the holy violence of his soul in this /caXoj avoiv.’ Sermon entitled, The Pastor’* Motto. * Life, p. 213.

ing draws on, he had need double his strokes.’ And surely, all of us — had we a livelier impression of the near conclusion of our work; and did we ponder its importance according to the worth of souls — would be more active in discovering, inventing, and improving from time to time, some fresh point of contact with the souls dropping into eternity before our eyes — some new medium of more accurate acquaintance with their individual condition’ — some closer intimacy with their false refuges — some nearer access to their affections — some sharper edge for the piercing of their consciences — - that ultimately the Saviour might l)e honoured and reign in them, as his redeemed people. Many schemes might be devised for the purpose, of valuable efficiency, but little outward display. As ministers of the Establishment, our framework is ready to hand. Our influence, as the accredited instructors of the land, added to the authority of our parochial oversight, is much to our advantage. Hut how will also our talents and opportunities increase the awful balance at the day of account, if they be not sanctified to our great work! As men specially consecrated to God, we must labour, as if our life was one continued moving on in the course of the Ministry, and our sweetest rest was found in his service. As a beloved friend of the Writer once observed, (exemplifying unconsciously his own character,) — ‘The true pastor is so devoted to his parish, that his parish is to him in some sense the whole world. He should have no heart, as it were, for any thing else. His invention, and every faculty of the mind, should always be upon the stretch to discover and execute means for benefitting his parish.’ Indeed without this entire devotedness of mind and powers, how can we be said practically to Usten to the Divine message —” Take heed to the Ministry which thou hast received in the Lord, that thou

fulfil it r

1 Dr. Doddridge set down in his memorandum book hints, as they occurred to him, of what might be done for the good of his congregation. At the close of the year he took alartTc and distinct view of its stite, wrote some remark.s upon it, and laid down rules for his’“future conduct in his relation to it. — Orton’s Life, ch. v. ‘Were the Lord to make me vouniT again’ (said Mr. Brown on his death-bed), ‘I think I should study to devise some other means for the training of souls, than those which I have used, and to prosecute them with more activity Ihan ever I <lid.’ — Life and Remains, p. 287. ‘If an angel’ (says Cotton Mather) ‘were in the flesh, as I am, and in such a post as mine, what methods would he use to glorifiy God!’ Oni; of Plato’s qualilications for his disciple — ^iXoTToi-os — (De Repub. Lib. vi.) illustrates the industry, interest, and labour of the whole heart concentrated in the work of God. ‘The Devil in the last day shall rise agaijist us in condemnation, for that he hath been more careful to gain souls, than wo to save them.” Bernard.

2 Col. iv. 17. See Chaucer’s picture of the ‘Poor Parson of a town;’ (supposed to

refer to Wickliff)-

‘Wide was his parish, and houses far asunder;
But he ne left nought, for ne rain no thunder;

V. Does the Spirit of love characterize our Ministrations? Let us enquire generally, as to our interest in our work. “Not by constraint” is the spirit of our office; at least by no other constraint than ‘•’ the love of Christ.”^ Irksome indeed must it be to him, who only makes it subservient to his own selfish purpose. But under Christian constraint, our duty will be our deUght — our work our wages. =^ Indeed, even under depressing circumstances, the obligation of standing up as a witness for Christ, and the excitement to set forth his excellence to sinners, bring a sensible refreshment to our own souls, so that our labour of love is a most blessed service. Yet it may be often well to ask — What fellowship have we here with the delight, which faithful servants of God have always experienced in their Master’s work — a delight strongly connected with its effectiveness? For it has been truly remarked — that ‘justice can never be done to any profession, which is pursued with aversion or indifference. Without loving his jJrofession, no

In sickness and in mischief to visite,
The ferrest in his parish, moche and light
Upon his fete, and in his hand a staff.’

Prologue to Canterbury Tales.
Dryden versified these hnes into more intelligible English — Wide was his parish; not contracted close
In streets, but here and there a straggling house;
Yet still he was at hand, without request,
To serve the sick or succour the distrest.
Tempting on foot alone, without affright.
The danger of a dark, tempestuous night.
1 Peter v. 2, with 2 Cor. v. 14.

2 ‘I may conscientiously take the wages for the work, when I have a distinct consciousness, that I would do the work without the wages,’ — Adam’s Private Thoughts.

3 The expectation of solid happiness is thus held out in our path — ‘A faithful Minister aught to be the happiest and most cheerful of human beings.’ — Bishop Jebb’s Charge. ‘A clergyman icho has his heart in his work,’ (not only ought to be. but) ‘is the happiest of men.’ — Bishop of Chester’s Primary Charge. Let us mark this happiness reahzed in persevering self-devotedness — ‘I do not wish for any heaven upon earth, besides that of preaching the precious gospel of Jesus Christ to immortal souls. I wish for no senice but the service of God, in labouring for souls on earth, and to do his will in heaven.’ — Henry Martyn. ‘I esteem the Ministry the most desirable employment in the world; and find that delight in it, and those advantages from it, which I think hardly any other employment on earth could give me.’ Dr. Doddridge — ‘There is nothing out of heaven, next to Christ, dearer to me than my Ministry.’ Rutherford — ‘Now after near forty years’ preaching of Christ, I think I would rather beg my bread all the labouring days of the week, for an opportunity of publishing the gospel oia the Sabbath, than without such a privilege to enjoy the richest possessions on earth.’ Brown — ‘Were God to present me’ (said this excellent man on his death-bed) ‘with the dukedom of Argyll, on the one hand, and the being a Minister of the gospel, with the stipend which I have had, on the other, so pleasant hath the ministry been to me, notwithstanding all my weakness andfeari of little success, that I would instantly prefer the last.’ ‘After nearly thirty-five years’ engagement as a Minister of the cospel, I can declare to the honour of the Master whom I serve, that no moments, next to those of private communion with my God, are to be compared with those, in which I am preparing to bring before others the truths which I have enjoyed myself Memoirs of Rev. W. Kingsbury. ‘Jly employments, which I have always loved, win upon me with fresh charms every day. I think the work of a Minister, where he can know his people, the very happiest while it is the most anxious, on this side heaven.’ Methuen’s Life of Beachcroft.

one can become an able and faithful Minister of the Gospel of Christ. But to such, the love which David had for the priesthood, for its occupations and duties, will become the living principle of conduct. A faithful Minister will love his profession, for the sake of Him who founded it; for the sake of the church and brethren, for whom Christ died; and for the invaluable advantages, which it possesses towards the acquisition of happiness here and hereafter.’^ ‘A Minister’ — observes a serious writer — ‘who dislikes the business of his calling — who has not even an ardent love for it, must lead a very unpleasant life. He saunters away life in listlessness; he turns to his own proper functions with reluctance: he toils through them with distaste; he performs them ill, and is dissatisfied with himself, and, from this dissatisfaction, again performs them worse, and is more uneasy in his own feelings and reflections.”- It is not necessary, that he should be distinguished by talent, or by ecclesiastical dignity or preferment; but that love should be the main spring of his work is of the first moment.^

Let this enquiry also be more specific, with regard to our love to our people. The exercise of this love is one of the most valuable Ministerial gifts. It regards each individual committed to our charge in connection with his capacity for the eternal happiness of the gospel — the infinite value of his soul — his perishing condition — the ransom found by God — and his consequent redemption by the application of this ransom to his soul. According to our perception of these important details will be the enhrgement of our loving anxiety on his behalf. This Pastoral connection, in its full extent of interest and responsibility, is, we fear, too little considered and felt among us. A general concern on one side, and a respectful regard on the other, convey a very inadequate expression of the sacred and affectionate character of this cementing bond.” But we cannot conceive of a Minister’s usefulness — at least of his extensive usefulness — without a cordial love to his people. His powerful

1 Bishop Burgess’ Primary Charge to the Diocese of St. David’s, pp. 23 — 25.

S Gerard’s Pastoral Care, p. 93. See some excellent remarks in Burnet’s Pastoral Care, chap. vii.

3 See VVitslus, ‘De Vero Theologo.’. i i -l- i

Bowles (rives some judicious rules for the forminjT of this mtercstmir bond. 1. Kindness of speech and manners, Eccl. x. xii. 2. Sympathy with tnc trials and j)crplejuties of our people 2 Cor xi. 29. 3. Readiness to communicate to their necessities. Acts x. 38. 4. Condescension to their infirmities. 1 Cor. ix. 19 — 22; x. 33. 5. Social habi of intercourse icith a strict regard to the main dcsiirns of our office. Luke v. 30: xv. 2,3, 6 Watchin<r aprainst incidental occasions of irritation. Further, to maintain this union, he recommemls — 1. To avoid, as much as po.ssible, worldly connexion or business with our people as a fruitful source of contention. Jer. xv. 10. 2. In the necessary intercourse of this world with them, to have a careful jiuard over our own spmt. 3 1 o bury all remembrance of anv ill-natured speeches or injuries, in giving an ear or thought to which, we may broil ourselves in endless and most hurtful disputes. Lib. i. c. M. mind or fine imagination may command their admiration; but love is the magtiet, that will draw them to himself. Let him bear them therefore upon his heart, as did the High-Priest on his breast-plate.’ Let him live with them as a father with his children. ‘Bishops’ (as Jerome reminded his friend) are ’ not Lords, but Fathers.’^ The Pastoral work, without the habitual influence of this principle, is indeed a most severe task; while its privileges are either wholly unknown or misconceived; and the reciprocal affection of our people is considered as a relic of Popish veneration, or the effect of interested motives or enthusiastic feelings. But, in truth, none but those who “watch for souls, as they that must give an account,” can know our painful anxiety, “until Christ be formed in our people, the hope of glory;” or understand our intense interest in superintending the various stages of their “growth unto the perfect man.”’ They cannot be safely left to grow up without food and instruction, on the strength of some supposed innate principle of life. Nor do they ever arrive at that state, which does not require our concentrated watchfulness and care. They need exhortation, not only in a careless and backsHding state, but as the appointed means of maintaining their stedfastness,* and of “going on unto perfection.” All the kindly offices of neighbourly consideration are valuable ’ means of endearing Ministers to their people, and of opening a passage into their hearts for spiritual instruction

‘Exod. xxviii. 29. 2 Jer. ad Nepot.

3 The following interesting and accurate sketch will touch many a chord of Ministenal sympathy. ‘How beautiful and holy in all its perfectness of obligation is the spiritual connexion, which subsists between a faithful Minister of Christ and the flock, which he is appointed to feed with the pure word of God! How many are the methods, by which that bond of affection may be more closely drawn! How various are the ways, in which a faithful and vigilant Pastor may apply himself to the conscience of men and promote their spiritual welforc; administering instruction, reproof, consolation; “becoming all things to all men, that he might by all means save some;” always on the watch for opportunities of seasonably interposing the great truths and warnings of the gospel; anxiously alive to the symptoms of religious improvement in his flock; and looking at that, as his strong cncouraTCmcnt and rich reward! Many an anxious care does he experience for the welfare of those, who are endeared to him by the sacred sympathies of spiritual affinity; many a sorrow for failures, in which the world thinks he has no interest; many a joy also for blessings, which he alone perceives descending upon the heads of those whom he loves in the Lord. And such a shepherd is not without recompence, even in this world: “the sheep follow him, for they know his voice.” Such, my brethren, were the Apostles; such were the first pastors and teachers of the church of Christ; such have been many holy fathers of that church, who imbibed the true spirit of that gospel, which it is intended to uphold and propagate; and in proportion as all its Ministers, by the aid of that spirit, which is promised to them as an abiding and sanctifying Spirit, can assimilate themselves to that perfect model of self-devotedness and disinterestedness, of ardent zeal for the salvation of mankind, and of singleness of intention, as preachers of the gospel only; in that proportion will they be “burning and shining lights” to illuminate and purify the world; and in that proportion will the kingdom of Christ on earth be set forward, and his great designs of mercy carried on towards their accompHshment.’ Bishop Blomfield’s Lectures on the Acts, pp. 114 — 116. Another beautiful sketch maybe found in the Bishop of Winchester’s Primary Charge, pp. 56 — 58.

* See Part V. c. ii. sect. ix.

of all sorts.’’ It will not then be necessary for them to be told, that we love them. This condescension to all their sympathies — this interest in their trials, their comforts, and their families — will constrain them to feel it. Indeed, we hesitate not to say, that there is no feeling” of the parent, with which the experience of the Christian Minister does not sympathize.’^ Even needful reproof will be conveyed in parental language ;^ and the exhortation of the true Pastor will differ as widely from mere official advice or remonstrance, as the tender counsel of a loving father from the accurate tuition of a well-principled instructor.* If indeed, on looking round upon our flock, we can see no one, who, in the language of the Apostle, “owes to us his soul,”^ we can have no conception of that endearing bond of attachment, that unites a faithful shepherd to his deeply indebted flock. But to prove the existence of such a bond would be a most superfluous task. Every parochial visit reminds the affectionate Minister of its happy influence; binding him a willing servant to his Divine Master, and to the church for which he died.^

Now let us apply the Apostle’s description of his own Ministerial feelings to ourselves. His Epistles to the Philippians and Thessalonians present a most exciting picture of Pastoral endearment, in his thankfulness for his people, his prayers for them, and delight in them. Mark his continual “longings to see” his diflerent flocks, for their mutual enlargement and comfort. “Taken from them,” sometimes “in presence, never in heart,” his return to them is the subject of his constant prayers, in which he entreats them to unite with him.^ Nor could he meanwhile be satisfied, without sending messengers to hear of their state and progress; as if good tidings of them were the life of his own life, and an excitement to his

1 Bishop Gibson’s Directions to the Clergy of London.

2 Ambrose could say to his people — ‘Noa minus vos diligo, quos penui ex Ev.ingclio, quam si susccpisscm conjugio.’ De Offic. Lib. i. c. 5. The record of this faithful I’astor is of the same spirit — Jacere eum putes cum jacentibus; lachrymaricuiii lachryinantibus; gemerc cum gemcntibus. Vir clementissimus in vmnemformam setransjhrmavit, xil Iwmines diaholifaucibus ereptos Christo lurrifaccrd. In the same spirit, the primitive Bishop Wilson remarks — ‘He that considers himself as the Father of the Hock, will not forget, with what mildness, tenderness, and love, a Father treats his children.’ Stowell’s Life, p. -286.

3 See 1 Cor. iv. 14. Sec 1 Cor. iv. L’j, IG. s Philemon 19.

6 Rutherford’s Pastoral Life furnisnes a beautiful illustration of this subject. He could assure his flock, that they ‘were the objects of his tears, care, fear, and daily prayers — that he laboured among them early and” late’ — and (to use his strong language) ‘my witness is above, that your heaven would be two heavens to me, and the salvation of you all as two salvations to me.’ Letters, part i. sect. 2. They, in their turn, in petitioning ao-ainst his removal from them, declared, that ’ it has pleased God so to evidence his callino- here, by his blessing on his labours amongst us; the consequence whereof we find io’%e a mutual union of our hearts bcticLrt him and us.’ — Murray’s Life, ut supra, Appendix, F.

7 Rom. i. 9 — 12: iv. 30 — 32; 1 Thess. ii. 17.

continual thankfulness.^ He could not forbear telling them, how his “mouth was opened,” and ‘•’ his heart enlarged” towards them — that he was looking with a father’s expectations to be “somewhat filled with their company” — and (as if a father’s tenderness was inadequate to convey the overflow of his heart) that he was ready to “cherish them, as a nursing-mother her children;” being “affectionately desirous to impart not the Gospel of God only, but also his own soul to them.’’^ His habit of carrying them always “in his heart, to die and live with them;” his anxiety during his imprisonment, employed more on their welfare than on his own life; nay, even his readiness to be detained from the immediate presence of his Redeemer for their sakes; and the joy with which he anticipated the offering of his life “upon the sacrifice and service of their faith,”^ are far beyond our standard of Ministerial sympathy. He was ever willing, for the more effectual attainment of his object, to wave the right of command for the language of entreaty.^ His disinterested love forgot all personal injury, and all occasion of resentment, in the grand object of his people’s restoration to the simplicity of the Gospel.^ Nay, he is willing to lose their hearts for himself, if he could but win them to Christ; overcoming ungrateful returns with the continued overflowing of affection; “seeking not theirs, but them; very gladly spending and being spent for them, though the more abundantly he loved them, the less he was loved.’”* “Glad was he even of his own weakness, if only they were strong,” having his mind absorbed with one great desire — “their perfection.”^ Whether or not the Apostle was raised up as a Pastoral model to his successors in the Ministry — this at least is the true spirit of the office, embodied, and moulded to real life and experience. For be it remembered, that this care, solicitude, and tenderness expressed in prayers, tears, continual sacrifices of personal ease and indulgence, and frequent exposure to imminent peril were not the effect of direct miracle or inspiration, but the effusions of a heart, lamenting over the miserable condition of perishing sinners; yearning over his own children in the faith; glowing with the love of Christ, and filled with his Spirit.

1 Phil. ii. 19; 1 Thess. iii. 1 — 11.

2 2Cor. vi. 11. Rom. XV. 24. 1 Thess. ii. 7, 8.

3 2 Cor. vii. 3; Col. ii. 1, 2: iv. 7, 8; Phil. i. 21 — 24; ii. 17.

* Philemon 8, 9. ’ s Gal. iv. 11 — 15.

6 2 Cor. xii. 12 — 15. ‘This motto of an Apostle (” I seek not yours, but you”) is transmitted to us with his Apostleship, to be transcribed, not into our rings and seals of orders, but into our hearts; there, if you please, to be engraven with a diamond; set, as the stones in our ephod, the jewels in our breast-plate, gloriously legible to all that behold us. — Dr. Hammond’s Pastor’s Motto, ut supra.

7 Ibid. xiii. 9. s ibid. vi. 4, 5; xi. 23 — 27.

The Writer knows not when he has felt more sensibly his almost infinite distance from the Scriptural standard of obligation, than while sketching out this imperfect outline of what a IMinister ought to be, and what he might he. For let it not be supposed, that these are graces and duties peculiar either to the Apostle or the Apostolic age. They mark the standard, which all, who have pledged themselves to the sacred function, would do well habitually to contemplate; and the practical influence of which constitutes the life of our Ministrations. ‘He who has not this solicitous care and Apostolic tenderness, knows not what it is to be a father and a Pastor.’ But ’ happy is that Pastor, to whom his life, his labours, his zeal, and the testimony of his conscience, give the just confidence to say, that he loves the flock of Christ; and that he loves it only for and in Christ, only by his charity, and in his spirit.’’ That he should have a shepherd’s eye and a shepherd’s heart, is equally important for his acceptance with the flock and with the chief Shepherd. The former will often bear the most repulsive truths in such a spirit ;2 and if the Pastor is not in every one’s mouth, he is at least in the hearts of the people of his charge. The latter expects to see in him the image of his own tenderness and love — “feeding his flock like a shepherd; gathering the lambs in his arms, and carrying them in his bosom, and gently leading those that are with young.”^

But if this love to our people is the spring of success, it is equally certain, that the principle of this love to souls is love to Him that purchased them. Hence flow all our pains, patience, and care: from the delight of “spending and being spent” in the service of one whom we supremely love. Under this constraint we cannot be loiterers. There are many tracks of life before us of far greater temporal indulgence. But the recollection comes with power — “He is v-^orthy, for whom we should do this.” The awful immensity of our obligation enlivens the endurance of the Ministerial cross, and makes us feel, that all that we have attempted scarcely expresses even the consciousness of our infinite debt. This love ‘is the great endowment of a shepherd of Christ’s flock.’ He says not

1 Gluesnel on Phil. ii. 19; 1 Cor. xvi. 24.

2 ‘Dilige, et die quicquid voles.’ August, in G;il. vi.. ‘Scarce can the harshest reproofs be thrown back, that have upon thcin the stamp of love.’ — Leigliton on 1 Peter li. 11. In illustration of this — a Minister of a remarkable spirit of love, sllar[)ly rebuked, in the presence of a clerical friend, a parisliioncr for gross misconduct. The severity of the reproof astonished his friend, who could not hel[) declaring, that in his own case, with one of his people, he should have expected an irreconcilable breach. The answer was the result of Christian wisdom and experience — ‘O my friend, when tliero is love in the heart, you may say any thing.’ See also Dwight’s Theology, Sermons cliii. cliv. and Bishop of ^Vinchester’s Min, Cha. of Christ, pp. 396 — 398.

3 Isaiah xl. IJ.

to Peter — ‘Art thou wise, or learned, or eloquent V but “lovest thou me?” “Then feed my sheep“’ — as if he would not trust them with one who did not love him. And surely the under-shepherds cannot forget the attractive influence of that thrice-repeated command,^ enforced as it is by the power of his example, and by the constraining motives of his love. Our whole charge must then be our” dearly beloved and longed for;” many of them doubtless will be our “joy and crown;” and the prospect of meeting them as such “in the presence of our Lord Jesus Christ, at his “coming,” is an auxiliary joy belonging to our anticipation of that glorious consummation.^

VI. Do we pray for our flock 7 It is of little use to be devoted to labour for our people, if we are not equally devoted to prayer on their behalf God make us Ministers of much prayer! For without this devotional spirit, we possess only that negative existence, which will eventually cut us off from the Church, as an useless incumbrance, instead of an instrument of good. A Ministry of power must be a Ministry of prayer. Thus Moses, Aaron, and Samuel,* stood in the gap. Jeremiah’s intercession seemed as if it could restrain the execution of the Divine purposes.* This was the Apostle’s chief mode of expressing his “longing after” his people, “in the bowels of Jesus Christ.” He seems as if he never bowed his knee before his God without expressing his interest on their behalf* Could such a spirit fail of “having power with God, and prevailing?” Without this prevalency with God, we can never hope to prevail with men. ‘The Minister of the Gospel should indeed be as the angels of God, going betwixt him and his people; not only bringing down useful instructions from God to them, but putting up earnest supplications to God for them. And without this, there can be little answer of sviccess in the other; little springing up of this seed, though Ministers sow it plentifully in preaching, unless they secretly water it with their prayers and tears.’^

1 Leighton on 1 Peter v. 2. ‘Christ might have said to Peter — If you love me, fast, lie on the naked ground, be in watchings, defend the oppressed, be the father of the orphan, and the husband of the widow. But, passing by all these — what does he say ■? — Feed my sheep.’ Chrys. De Sacerd. Lib. ii. Comp. Bowles. Lib. iii. 29. and Wits, de Vero Theologo. It was a high commendation of the late Dr. Gillies of Glasgow from a Deist — ’ that he believed, that he would be glad to carry all mankind in his bosom to the kingdom of heaven.’

2 John xxi. 15 — 17. 3 Phil. iv. 1. 1 Thess. ii. 19, 20.
* Exod. xxxii. 11, 31. Numb. xvi. 46 — 48. 1 Sam. xii.

5 See Jer. vii. 16. 6 See Eph. i. 16. Phil. i. 4. 2 Tim. i. 3.

‘Leighton on 1 Peter v. 10. Such prayers as Eph. i. 17 — 19; iii. 14 — 19. Phil. i. 9 — 11. Col. i. 9 — 12, &c. are well deserving of study, as models for enlarged and profitable Ministerial intercession. It was well observed by an old divine, that ’ the Minister, who is more before his people in public, than he is before God for them in private, has little reason to expect a blessing on his labours.” No man ever rose from his

Our constant need of this duty is most palpable. Our responsibilities on behalf of our people are great and awful. The consciousness of the dangers which surround them — the multitude of eyes that are upon them — their helplessness, discouragements, and perplexities — all demand our remembrance before God. More affecting and stimulating excitements may be found in their too frequent insensibility to our glad tidings, and determined opposition to their reception. And indeed here we may ask — Why do we so seldom mark any signal displays of Almighty power — any extended awakening of souls, but because that spirit of intercession is straitened within us, which is at once the preparative and forerunner of enlarged success? Why is it, that our words — instead of bringing our Master’s message from heaven — often seem to die in our mouths, or drop and die between us and our people — that we seldom speak as if we hoped to prevail — that we are ready to despond under protracted unfruitfulness — but because our secret exercises on behalf of our people are so cold and infrequent? Do we not complain of a spirit of formality with our people 1 Time was, when we worked together upon new ground, when sin crouched under us, when our machine from the impulse of excitement seemed to move of itself. Perhaps now the attendance on our lectures has fallen short. Our churches are less crowded. The restraints of our early Ministry are worn out. Indifference has crept in. Even Christians have waxed cold. Our former plans have lost their interest. The edge of ardour is blunted. But has not the main-spring of the machine been weakened? Has not pleading intercession been neglected? If the emergency demands increase of faith, how much better is it to rejoice in the promised strength, than indolently to mourn over the increase of difficulty! Whatever variation of system may be attempted, (and some occasional variation will be necessary,) nothing will permanently maintain the real interest among us, when the excitement of novelty has subsided, but increased energy and faith in Ministeria. prayer.’ Revivals in our congregations must be expected to comknees after praying for his parish, without experiencing an increase of love for his ministerial work, and of ardour in its prosecution. He returns to his flock with something of that holy light shed around his head, which shone on the face of Moses, after talking with the Lord’on the :Mount; so that all men may know by the consistency of his walk and demeanour, and the concentration of every thought on the one great and absorbing object — that he too has been with Jesus.’ Bp. of Winchester’s Charge, IS37. Bowles. Lib. i. 22.

‘Dr. Doddridge felt this so strongly, that it was his custom to set apart days of public prayer, when the work of religion seemed to be at a stand in his congregation. — Orton’s Life, ch. V. Most interesting memorials are preserved of the hours (golden hours doubtless for his people as well as for himself) which he used to spend in his vestry, in personal humiliation and Ministerial intercession. lb. ch. viii. sect. viii.

mence with ourselves. The dechning or prosperous state of the Church may be estimated by the standard of our own religion. Larger supplication for the outpouring of the Spirit would bring increased power to the lever of the pulpit. Our sermons would be manifestly sent down from heaven. Our word wojld coine “xvith much assurance’’^ — with immediate authority — with a distinct message from God. Such a Ministry — connected with enlarged expectations of faith, a higher standard of devotedness, a richer unction of spirit — would” add to the Church daily such as shall be saved. ‘’^ The Lord hasten his promised blessing.

Oh for a due impression of our vast responsibility in this matter 1^ What is the most Evangelical Ministry without this heavenly influence, but battering the wall of China with our breath? “What avails any completeness of Ministration, except every atom that forms this completeness be impregnated with Divine life? How else can we maintain that affectionate self-denying devotion to the service of our people, which is one of the master-springs of our work? Thus we learn how to preach to them; we endure their discouragements; and the spark or flame of love is kept alive under successive provocations and disappointments.* Individual cases, whether of temptation, perplexity, or obstinacy, should be carried with special earnestness and particularity” to the throne of grace.*” Without the ability to spread the cases of the people before God ou all occasions’ — Cotton Mather tells his Pastor and Student — ‘I should not judge you qualified for an ordination to the pastoral care of a flock among the churches of God, but worthy to have au ANAEioi; cried out upon you.’*

The encouragement to this duty is full and explicit. It was when Daniel was presenting supplication for his people, as well as for himself — “whiles he icas speaking in prayef at the beginning of his supphcation,” the commandment came forth. ‘’« And

1 1 Thess. i. 5. 2 Acts ii. 47.

3 Fleming mentions Mr. Welch — often in the coldest winter nights, found weeping on the ground, in wrestling prayer, for his people. When his wife, pressed him for an explanation of his distress — ‘7 hare — said he — the souls of 3000 to answer for, vrhile I know not how it is with many of thein.’ Fulfilment of Scripture, p. 188. The following record of a late excellent Pastor is well worthy to be preserved — ‘So deeply concerned was this good man for the salvation of his people, that he was often heard by his beloved partner, ere the morning light had scarcely appeared, recounting the names of those inscribed upon his Christian list, and offering such ejaculatory petitions in their behalf as their respective cases seemed to call for.’ ^lemoir of Rev. T. Lloyd.

* See Law’s exquisite portrait of Ouranius. — Serious Ca]l,ch. xxi. Comp. Davenant’s description of Epaphras in Col. iv. 12. Mr. Allport’s Translation with copious illustrative notes, has made this valuable exposition more fully the property of the Church.

5 Student and Pastor, p. 202. His own ability in “prayer was most remarkable. On his days of special intercession, he is stated to have individualized with more or les3 minuteness the case of each member of his church — amounting to upwards of four hundred persons. See his Life. Dan. ix. 16 — 20.

if prayer was substituted for complaint — if instead of mourning- “There is none that calleth upon thy name” — we were to send up the cries — “Oh that thou wouklst rend the heavens, that thou wouldst come down, that the mountains might flow down at thy presence!” — our gracious Lord could not “long be angiy against the prayer of his people.’” Surely in penitent returning to him, and faithful waiting upon him, “after two days will he revive us; on the third day he will raise us up, and we shall live in his sight.”2

But constancy in this work is indispensable to the full receipt of its blessings. Well is it for us, if in the midst of our discouragements we can appeal to our flock — “God forbid that I should sin against the Lord in ceasing to pray for you I”^ — if our return from concluding the service of the temple is — not the interruption of the course of our work — but a transition only to another part of it — if the seed just sown is secretly followed and watered with prayer. But is it with us, as it was with the Apostle — an unceasing emvloi/nient — “giving account with joy,” or “with grief;” as our “watching for the souls”* of our flock, has shown the progress or decline of the work of God among them? The subjects of our intercession should have respect to the success of the work of God, ‘.u the awakening, enhghtening. strengthening, and consohng influences of his Holy Spirit; to his presence in our congregations (upon which — as we have just observed — notuin the ability and fervour of the Ministrations, our eflicacy supremely depends); to the supply of unction, life, and comfort proportioned to the weakness, and wants, and temptation of each of our people: and finally to the general effusion of his Holy Spirit upon the Church, to consummate the glory of the latter daNs; to “establish the mountain of the Lord’s house in the top of the mountains,” that “all flesh may see the salvation of God,” and the voice of Zion may be heard, “lifted up with strength, saying unto the cities of Judah, Behold your God. ‘”5 This spirit of Ministerial prayer is as necessary to form the character of a Pastor, as the spirit of personal prayer to form that of a Christian. Nor can there be hope of acceptance for diligence in every department of our momentous lalwur, unless it be constantly cherished.^ Let us therefore exhibit our character,

1 Isaiah lxiv. 7, 1, with Psalm lxxx. 4. 2 Hosea vi. 2. 3 1 Sam. xii. 23.

* Comp. 1 Thess. ill. 9, 10. Koni. xi. 2, 3. with Hcb. xiii. 17. — where the .Apostle is primarily rclcrrinir — not to the solemnity of the final account — hut to a continual rcnilerine of account to God in the manner here intimated. .Sec Owen, Doddrid;;e, lind Scolt in loco. The examples of the disciples sugrresls also this most important habit of renderiniT a daily account of our 3Iinistry to our Divine Master. Mark vi. 30.

s Isaiah ii. 2; xl. .5, 9.

* ‘That Ministratiou of the word, which is not accompanied with continual prayer as ‘’ watchmen set upon the walls, who shall never hold their peace day nor night; giving our God no rest, till he estabhsh, and till he make Jerusalem a praise in the earth.“^ The blessed influences of this spirit of intercession upon our public work will be manifest to all men. While habitually praying for our people, we shall find our people praying with us and for us, so that “for the gift bestowed upon us by the means of many persons, thanks will be given by many on our behalf.”^

In fine — let us sow in faith, water the seed in prayer, wait for the fruit in patience; and we shall reap in joy. We must not expect to advance ^:>er saltiitn; but •’ in due season, we shall reap, if we faint noty’^ Let us aim at great things, but be thankful and encouraged by “the day of small things;” never allowing despondency; quietly waiting for greater results, and expecting them in the full assurance of faith and hope. Our whole work is the display of Divine “strength made perfect in weakness,” so as to make it abundantly manifest, “that the excellency of the power is of God, and not of us.”< Its ohligations call the life of faith into practical exercise, and can only be maintained by the daily habits of that life. Its difficulties — scripturally viewed — are “the trials of faith” — operating as incentives to effort, and encouragements to perseverance. This makes it a means of grace to our own souls, as well as a grand medium of exalting our Blessed Master, and building up his Church. Its object is no less than to gather the revenue of God’s glory from the world, to “complete the number of the elect,” and to prepare the Bride for her Husband.^ Its recommence will be — a cross from the world,* and a crown from our Master.’ And we know but little of the character, privilege, and glory of our work, if we look for any other recompence.

What remaineth then, but to honour our great commission by a high standard and completeness of Ministry — and, for the accomplishment of its grand results, to plead with that most eminent servaxit of God — Moses — for a more full display of the Divine power and glory in the Church: — ‘• Make us glad according

TO THE days wherein THOU HAST AFFLICTED US, AND THE

for its success, is not like to have any very great blessing to go along with it. For a Minister to preach the word without constant prayer for its success, is a likely means to cherish and strengthen secret atheism in the heart, and very xmlikely to work holiness in the lives of others.’ Owen on Apostacy, p. 441 — one of his most searching and important treatises.

1 Isaiah lxii. 6, 7. 2 2 Cor. i. 11.

3 Gal. vi. 9. How wisely does the Apostle mark as the foremost sign of a Ministerpiuc/i patience! 2 Cor. li. 4.

* -2 Cor. xii. 9. with iv. 7. s Ibid. xi. 2.

Ibid. vi. 4 — 9. 7 Dan. xii. 3. I Peter v. 4.

YEARS WHEREIN WE HAVE SEEN EVIL. LeT THY WORK AP-PEAR UNTO THY SERVANTS, AND THY GLORY UNTO THEIR
CHILDREN. Let THE BEAUTY OF THE LoRD OUR God BE UPON
us; AND ESTABLISH THOU THE WORK OF OUR HANDS UPON US j
YEA, THE WORK OF OUR HANDS ESTABLISH THOU IT

‘Psalm xc. 15^17.