Appendix

ADDRESS

MADE TO ABOUT THREE HUNDRED AND FIFTY OP TBS

IRISH CLERGY,

(after an early breakfast TOQETHBR’!

AT THE ROTUNDA, IN DUBLIN,

ON FRIDAY MORNING, APRIL 14, 1837;

BSFORE THE ANNUAL MEETING OF THE HIBERNIAN AUXILIABT
CHURCH MISSIONARY SOCIETY.

The Author sends out this Address with much reluctance, and only in deference to the kind and earnest expression of those who were most interested in it. He has made a few additions, which time did not allow him to a;ive in the delivery; and he begs his dear brethren to receive it, as deprecating all assumption of authority, and dictated crly by an affectionate desire to “stir up” his own mind and theirs, “by way of remembrance,” upon a few matters of primary importance to those, who are charged with the high responsibility of the Christian Ministry.

Old Newton Vicarage, May 3, 183T.

ADDRESS.

Beloved Fathers and Brethren,

“I A3I with you in weakness, and in fear, and in much trembling.” 1 cannot but feel, that I am standing before many, at whose feet I should most gladly sit; I can only thank you for the strengthening sympathy of your prayers. I have longed these many years to see you, not as though I could “impart unto you any spiritual gift;” but trusting “that we might be comforted together by our mutual faith” and love. And now that we are “come together with joy by the will of God, may we with each other be refreshed!”

We have looked upon you as a Church in the fellowship of the sufferings of our common Lord. We have viewed you in the consecrated furnace, stamped with the special seal of God’s election,^ the cheering badge of fatherly love f and having “the Spirit of Glory, and of God resting upon you.”^ We come, therefore, not to sympathize with your sorrows, but to join in your songs of praise — “Thou causest men to ride over our heads; we went through fire and through water, and thou broughtest us into a wealthy place.”*

Bear with me, however, dear brethren, while I bring before you one practical recollection connected with the Lord’s dispensation with you. “The Refiner purifies the sons of Levi, and purges them as gold and silver, that they may offer unto the Lord an offering in righteousness.”’ We look therefore to see in you the shining of the furnace, the character of our God visibly reflected in you. We look for this manifestation mainly in the ^rand object of your ministration — the exaltation of Christ. This is the object for which we are to live; to set up Christ, and none beside him, before our people; Christ for us, the ground of our faith; Christ in us, the life of our souls; his blood and righteousness, the matter of our trust; his Spirit, the quickening principle of our souls; Christ, “the way, the truth, and the life;” Christ, the refuge and consolation, the present and eternal salvation of his people. Ah! when we look at the hopes of a fallen world centering in him, this fi.xes our purpose, not to “know anything but Jesus Christ, and him crucified;”* this gives to us our text, this furnishes the materials of our sermon; this brings out

1 Isaiah xlviii. 10. 2 Heb. xii. 6. 3 i Peter iv. 14.

Psalm lxvi. 10. * Mai. iii. 3. 1 Cor. ii. 2.

the commanding truths of the Gospel before the Church, in a more vivid apprehension of the person, glory, and work of Christ.

In adverting, however, to this point, I would state two features essential to a complete ministration of the Gospel.

First, that it should he a continually advancing ministration. Though the whole substance of our message is contained in the single sentence — “Christ Jesus came into the world to save sinners’” — yet who does not know that in this compass is included the infinite and eternal love of God — “the height, and depth, and length, and breadth, of that love which passeth knowledge?”2 If we might be satisfied with having a family of little children, “begotten in the Gospel;” instead of training up young men as the strength, and fathers as the stay, of the Church; then it may be sufficient to deal out the elementary truths of God. But if our souls grow, our Ministry will grow. If we regard the real welfare of our people, we shall “go on to perfection j” in the exercise of the work, “not laying again the foundation,”^ so as to stop there; but “building up” our people “upon their most holy faith.” We are to “speak to them the wisdom of God in a mystery;”^ that they may not only “receive Jesus Christ the Lord;” but that they may “walk in him, rooted and built in him, and stablished in the faith;” adding to their “faith, knowledge;” “forgetting the things that are behind, and reaching forth,” in the path of heaven, “to the things that are before.”^ This, my dear friends, I feel to be a matter of very primary moment. The exercise of it must lead us from Sabbath to Sabbath, and from year to year, to advance from general statements to more detailed and enlarged expositions j to descend into a more minute contact with the sympathies of God’s people; to describe not merely the person of Christ, but, as in the book of Canticles, his very feature; as in the Epistle to the Hebrews, all the Office characters connected with him. I cannot allude to this point without the deepest humiliation before God. Often have I been tempted to commit the Ministrations of the last few years (though I believe them to be scripturally accurate in their character) to the flames. But I have felt the preservation of so humbling a memorial of scanty knowledge to be useful to me. I have thought it also important by this means to mark continual progress, or otherwise, in thought and experience. I have looked also prospectively to make a valuable use of it in future time, by filling up the mechanism with richer moulding; the result of more deep in-wrought influence of Divine teaching. But, be that as it may, the real responsibility belonging to us is, not merely to preach, but “to fulfil the word of God;” to be going on in a course of expansion and enlargement, “warnmg every man, and teaching every man in all wisdom” — not satisfied

1 1 Tim. i. 15. 2 Eph. iii. 18, 19. s Heb. vi. 1, 2.

1 CJor. iL 7. 5 Col. ii. 6, 7; 3 Peter I 5; Phil. ilL 13, 14.

with the early stage of the Christian life — but “that we may present every man perfect in Christ Jesus. “i

Secondly, I would suggest the importance of a complete ministration of the Gospel. This would include three points, suited to the complex character of man. There is doctrine for the head, experience for the heart, practice for the life and conversation. Take one or two of these things separately, and what a poor, starving, ineffective Ministration it is! What are doctrines without experience, but dry, abstract notions? What are they without practice, but Antinomian ungodliness? What, again, is experience without doctrine? It is a religion of feeling; a religion of delusion; fostered by excitement, instead of connected with principle; a mere ignis fatuus, instead of the “light of life;” inducing a spiritual “confidence in the flesh,” instead of a “rejoicing in Christ Jesus.” What is experience without practice? It shows only the power of impulse, instead of permanent habit, and leaves the man the wretched victim of his own delusions. Thus, again, what is practice without doctrine, but “the body without the spirit, which is dead?” without experience — mere external formality, wholly destitute of the “joy and peace of believing in Christ?” We bring the matter to a very simple point, when we connect every feeling, and every obligation with a continual contemplation of Christ, and an entire dependence on him, “rejoicing with joy unspeakable and full of glory,” that “all our springs are in him.”

I am led to dwell upon this point, because, so far as my own observations have gone, I have uniformly marked instability of profession to be combined with partial views of Scripture, a sort of favouritism of Scripture. Sometimes it may be doctrines, or some particular doctrines. Sometimes it may be the prophetical parts of the Word — those parts that give occasion to the indulgence of speculation, or which act more directly upon the imagination, than upon the conscience and the conduct. It is very difficult to preserve a well-balanced mind in the reception or dispensation of the Gospel. Where no positive error is introduced, important truths are too often misplaced, or stretched beyond their scriptural dimensions. It matters little which be the favourite point. A partial exhibition must be ineffectual. We can never uphold a steadfast consistency of conduct, except as connected with a whole Christ, and a whole revelation of God.

I add one further responsibility on this point. We “beget our children in the Gospel;” but we do more; we educate our children in the Gospel, and we must expect our children to show the character of their education, whether it be a wise and sound; or a defective, or eccentric, education. In the former case, we may expect them to set out the adorning of Christian perfection; in the latter case we shall observe the absence, or, at least, the imperfect development, of some feature

Col. i. 25, 38.

of godliness, if not some spiritual deformity in the profession of the Gospel.

Does not this view — slight as it is — bring out the practical conviction, that it is no light or trifling matter to preach the Gospel? See how it exercised all the wisdom’ — all the energy’^ — of the great apostle! “Who is sufficient for these things?”^

I cannot but hope, dear brethren, that our minds are deeply impressed with the grand moment of this matter — that it does command the best feelings and the warmest glow of our hearts. But it calls for much more than this. It involves the responsibility of the cultivation of all our talents, the enriching of our minds, the concentration of every power of man, the redemption and improvement of all our time, to be consecrated to this primary work. Those who feel that less than this entire all is needed — that preparation, and thought, and exercise are matters of small concern, have never realized those views of the sacred office, which (speaking for myself) I desire daily to impress more vividly upon my own mind.

There is often much delusive misconception on this point, arising from natural causes. Fluency of utterance, for example, stands with some ministers as a welcome and indolent substitute for more laborious work. This, indeed, when it opens the communication with a well-stored mind, is a most valuable gift. But, apart from this resource, it is a most serious evil to the individual, and a starving injury to the Church. It leads to the habit of saying a great deal, when we have very little to say. It leads us to mistake a flow of words for solid instruction. It exhibits a library of duplicates, instead of a well-assorted stock of theology, or an ill-furnished house, crammed with a multitude of articles, but most of them of the same kind. Now the results can obviously never stretch beyond a little temporary interest and excitement, while there is nothing here of permanent edification to feed the Church of God. An eminent minister relinquished for a while the practice of extempore preaching, because he often detected himself to be speaking without thought, knowledge, experience, or judgment ;* and though I do not see it necessary to follow his example, yet the spirit of it is greatly to be cherished. My heart trembles under the recollection, that the mischief of one crude sentence in the pulpit may spread throughout eternity. What is delivered, therefore, as from the mouth of God, needs to be weighed and examined with the most deep and considerate study. As to myself, I confess that I should as soon think of building an house from the result of my own unassisted labour, or a navy from the oaks of my own planting, as of furnishing myself for the diversified cases of my people without any enlargement of my own resources, and without a well-digested use of

1 Col. i. 28. 2 Ibid. 29.

3 2 Cor. ii. 16. 4 Life of Rev. T. Thomason, p. 169.

them in previous preparation and study. “How,” asks an old writer, “can the people grow, if the minister does not grow — and how can the minister grow without study — if he does not daily drink in more than he pours out? If the nurse does not feed, and that more than another, she will soon bring both herself and her child into a consumption.”’ As, therefore, we would not have the souls that are hanging upon our breasts languish for want of nourishment, and ourselves faint in the work, let us endeavour to recruit ourselves for the expenditure laid upon us. The distinguishing mark of “the pastor according to God’s own heart” is, that he “shall feed his people with knowledge and understanding.”’’* The “scribe well-instructed unto the kingdom of heaven” has a “storehouse,” from whence he “brings out things new and old.”^ I would, therefore, that we might bind it as a responsibility resting upon us all, to study and pray, to pray and study again; to labour and work; to concentrate mind, as well as heart and soul, in our great and glorious object — saving souls — feeding souls — winning souls, and rearing families for heaven. In, this way only I hope to establish my people solidly in the ways of heaven, and to anticipate a joyous meeting with them in the presence of our God.

But we come now to an obvious inquiry — Whence are the necessaiy stores for our work to be obtained? And here, of course, we first of all have recourse to the sacred Book. This is indeed the Uher sacerdotalis, to which we may well apply the rule of the ancient critic — Nociurnd versate manu, versate diurna. This is our grand material for solidity, sobriety, clearness of adaptation. No study is so enriching as the deep, diligent, accurate, and meditative study of the Word of God. All other studies — be they ever so valuable in themselves — are utterly unfruitful to us, if this book, with all its rich unction and Divine influence, be not the ground, substance, and foundation of all. But oh I how barren is even this Book of God, if it be not read and studied on our knees! How utterly uninstructive it is to us, except as we are living in fellowship with our Lord and Saviour! It is only when we are walking with him, and he with us, “opening to us the Scriptures,” that “our hearts burn within us.”* But on this point, I would observe, that it is no trifling matter to sit down to the study of this holy volume. Much time is frittered away, even in Scriptural reading. I feel deeply the value of this rule — “Let the. Word of Christ dwell in you richly in all wisdom”^ — as directing to a profitable study of the Word. In the neglect of this rule, I have known sermons full of scripture, yet most unedifying. The sacred treasury was largely drawn upon; but they were “profitable” neither “for doctrine, nor for reproof, nor for correction, nor for instruction in riglitcousness.” The power of the Word depends not upon its careless and promiscuous use,

1 Oornal. 2 Jer. iii. 15. Matt. xiii. 62.

Luke ixiv. 32. Col. iii. 16.

but upon its suitable and practicable application. I would advert especially to the study of the Apostolical epistles, as forming the moulding and full character of our ministry. The epistle to the Romans marks a complete and connected ministry; to the Galatians, a controversial ministry; to the Thessalonians, a loving ministry; to the Hebrews, an advancing ministry, well balanced between the awful and enlivening views of the Gospel; the epistle of James, a practical ministry; the epistle of John, a searching ministry to professors, shewing the different features of heart-religion, grounded upon the grand doctrines, and connected with the high privileges of the Gospel; the epistle to the Corinthians will throw frequent light upon the treatment upon many cases of casuistry in our parochial ministry, dealing with backsliders or conceited professors. The Ministerial epistles I need scarcely commend to most careful and constant meditation. In thus marking out some parts of the sacred volume, I would, however, add my deep conviction of the need of a diligent experimental study of the whole Book, in order to “make full proof of our ministry,” and to maintain and strengthen the life of God in our own souls.

I trust that I shall not be supposed to derogate from the entire sufficiency of the Word of God, if I inculcate the high importance, to the extent of our opportunity, of pursuing a course of sound theological reading. I feel that, in so doing, I am only admiring that “manifold wisdom of God,” by which he hath made man a helper to his fellow-man. I feel that part of the delightful privilege of “the communion of saints,” is the fellowship with that world of valuable Christian mind which is embodied in the writings of the servants of God — a fellowship that extends to generations long since past. For, though “dead, they yet speak” with us, and we commune with them. I feel that our store is increased; our conceptions obtain an enlargement, a simplicity, a more vivid power of interest and attraction, by the help we receive one from another in a simple dependence on God, a careful distrust of man, and in the habit of the soul to “try every spirit” by the infallible standard.

I would not burden your minds upon this subject. I would only suggest the importance of an acquaintance with the writings of our Reformers which are now placed within the reach of most of us.^ The foundations of our Church should be carefully examined in Hooker’s invaluable work. The Popish controversy may be carefully studied in the Disputations of the Grand Confessors given in full by our great Martyrologist.2 Sound theology will be always brought out in the works of your own Usher, Downham, and Hopkins; not to speak of Bishops Hall and Reynolds in our Church, and the writings of Owen, Charnock, Flavel, and Howe, in the Puritan school. The field of prophecy may be

1 We are happy to observe that select portions are now publishing by the Society for Promoting Christian Knowledge; and the writings themselves more fully by the Parker Society (1844)., ,„

See f specially the valuable Edition of Foxe published by Messrs. Seeley and Burnwde.

traversed with the light of the profound and pious Mede — with the accurate information of Bishop Newton; adding much that is intrinsicallyvaluable — though mixed with a portion of doubtful hypothesis — in the elaborate interpreters of the present day — Faber, Cuninghame, &c. &c. I would observe, in general, that the neglect of the Apostolical rule — “Give attendance to reading” — has often stamped the mark of unprofitableness upon minds of considerable power; while we have often powers of a more limited range concentrated by habits of application, so as to bring forth valuable stores for the enriching of the Church of God. 1 would observe, also, the imprudence of neglecting the responsibility of this work. The man who is living upon his capital without increasing it, is plainly on the high road to bankruptcy. The demands that are daily made upon us for knowledge and wisdom, to direct and to control, to establish and to uphold, to comfort, reprove, exhort, are drawing upon our present resources, and call for increasing supplies to be poured in to meet the prospective and increasing exigencies. It is also a weighty concern to keep pace with the improving knowledge of the day. Any failure here will be quickly discernible, and will greatly diminish one main instrument of influence with our people; in the lack of which, ’ knowledge will be power’ of the most frightful character and threatening evil.

But in speaking of the importance of study, we obviously allude — not to the posture of study, or to the time given to it, but to the steady and fixed habit of mind. We can conceive of sitting at the study-table without thought; or with our thoughts “wandering to the ends of the earth,” for want of the power or habit of concentrating them. The time of study is often frittered away in preparing for study; while indolence chains down every decided effort of application, and vagrancy equally repels every successful attempt to direct it to any useful purpose. This reminds us of the high value of intellectual habits, as the medium of an effective communication of truth. In this view, I have thought of recommending to my brethren a small work, perhaps uninviting in its character, but full of principles of active usefulness — Locke s Essay on the Conduct of the Understanding — or, if I could relieve the unexercised mind from the dryness of this book, I would advert to Watts’s Improvement of the Mind, in which, in the judgment of Dr. Johnson, its principles are ramified and brought out with a glow of illustration more suited to Irish minds. I remember hen I was a child, one who knew me best, and saw prospectively what would be the needed discipline of my mind, put this book into my hands. And I never expect to live so old, or to attain such maturity in judgment, as not to be able to derive new and increasing benefit from the perusal of this inestimable book. I feel more deeply as I advance in my ministry, the importance of disciplining the mind to exercises of connected thinking, as strengthening the habit of meditation upon the Word of God, and thus enriching the inner man with far deeper and more profitable interest in these “treasures of wisdom and knowledge hid,” in the sacred store-house. Some of us, I fear, have little conception of the personal loss from this neglect. For what employment can be conceived so rich in privilege and so fruitful in blessing, as a combined intellectual and spiritual exercise on the deepest book in the universe! Here is a field at once, for the expansion of the most splendid intellect, and for the warmth of the most glowing heart. In this spirit our Ministry will combine, what ought never to be separated — instruction with impression.

It is probable, that my dear younger brethren may feel difficulty in persevering study. I will for a moment advert to a natural, and probably not very infrequent way, in which this difficulty presents itself. We have been led, we will suppose, to choose a text for our Sabbath Ministration. Upon a slight consideration it does not answer our anticipations — or, in other words, it requires more labour and activity of mind than we are at the moment disposed to give it. Hence, before the close of the week, a change of text and subject is acted upon — something that presents a richer surface and a more easy treatment. Now, I conceive this habit is to be watched and checked with the most determined resistance. The Scripture selected — as a Minister ought to select it, as the result of prayer — should be considered God’s text — not ours — God’s appointed means of feeding our people on the next Sabbath. If the materials of this text are not readily producible, it only proves that the “iron of our spade” is somewhat “blunt.” But the Scripture rule is — not to lay aside the spade, but to “put forth more strength.”’ Never shall we fail in this, or in any other exigency in the minute detail of our work. When shall we come to the throne of grace, and not “find grace to help in time of need?” Shall we ever go to our Master’s feet, and seek his Divine light and counsel in vain? And when we have gone first to him, and found some light reflected upon our textual difficulty, we may go next to our people, and break up the groundwork in a simple application to a few suitable cases. And how will our wonder kindle in the view of the richness of the soil now laid open — so full of matter — so full of min 1 — and that mind, the mind of God! Whereas, on the other hand, the indulgence of this changeable spirit makes serious inroad into the habit of mental perseverance — one of the most valuable ministerial habits, for the establishment of our own souls, and of the temperament of our ministry. 2

! Eccles. I. 10.

- We extract the following notice from the Diary of an excellent foreign Minister, lately published — I find that I always go on best in the business, when I keep close to the first text or truth, which the Lord makes important to me. This is at the time as it were only as a small lighted taper which beams into my heart, and commonly soon disappears. But if I take care not to let it go, but meditate it thoroughly as a word sent firom God. and do not care for the dryness and obscurity which re-appears, then I easily

In concluding these remarks upon pulpit considerations, a brother tells me, that he has found himself greatly encouraged, when hii has made little or no preparation, and on the other hand much straitened, when he has been diligent in this exercise. The natural inference therefore to his own mind is, that it is better to make no preparation at all. Now this is indeed judging by feeling and sense, instead of by the standard of the Word of God. We are to “walk by faith.” Faith is an active principle of diligence. As concerns ourselves — “the soul of the diligent is made fat.”’ As concerns our people — “the hand of the diligent maketh rich. “2 Whhout diligence therefore, we shall impoverish both ourselves and our flock. Again — God is a God of means; we trust God, therefore, in the use of means; and we tempt him in the neglect of means. To judge of the results of our work by uncertain impressions upon our minds and feelings, would be a lamentable proof of misconception and self-delusion. And I confess in plain words my own conviction, that habitually to neglect a careful preparation for my work, is to insult both my God and my people; my God, by serving him with “that which hath cost me nothing” — my people, by treating them always as children, and stunting their “growth in grace, and in the knowledge of their Lord and Saviour.” I would add, however, that in all that has been thrown out — I suppose the mind to be in a spiritual habit and atmosphere; else, while chalking out the work with accuracy of judgment, the vital principle may be paralyzed, and the healthful glow evaporate in the intellectual process. We cannot make unctional and edifying sermons, while the heart is slumbering, or diverted from its main and single object.

Let me briefly allude to some of the serious evils resulting from the want of a well-disciplined mind in the Ministrations of God. I will hint at a crude exposition of Scripture. Oh! there is one responsibility that presses upon me more heavily than all — sitting down as “an interpreter,” with the Word of God before me. It would seem, from the incidental allusion in the Book of Job, that this is a very difficult and rare character — ‘’ one of a thousand.”^ Yes, indeed, it is a matter of deep and anxious moment to expound the mind of God — not to show what ..le Bible may be made to mean, but what it was intended to mean — not to exercise imagination, but faith, prayer, humility, simplicity, in setting forth the Divine testimony. How often is the undisciplined mind indulging fancy and figures, instead of being engaged in active, reverent, self-instructintr meditation! Hence that system, miscalled spiritualizing of Scripture, by which one set of opinions is ingeniously, but most wrongly,

come to the point. Whereas, if I begin to change my subject, and think there is really nothincT at all clear, or of concernment to mo in the one I am engaged upon; and that I must cret upon something which is more to the purpose, then I ain drifupd upon my own choosmcr and selecting, and miss the Lord’s aim.’ Memoir of Hilman Rauschenbush —

an interestdnff piece of Biograph” (Seeleys) 18 1-1.

1 prov. xiii. 4. 2 ibid. x. 4. 3 Job xiiul 23.

engrafted upon another set, even the most opposite. One rule may stand in the stead of all — “If any man speak, let him speak as the oracles of God.”i

Again, let us illustrate the wrong treatment of some of the doctrines of Scripture — as, for example, that doctrine of the most exciting interest in the Church, the Second Advent. Oh! who of us does not know the transcendent glory and joyous anticipation connected with this holy doctrine? Every day is cheerless, that is not illumined with the sunshine of this grand consummation. Every exercise of practical obligation — every endearment of Christian privilege — every enlivening hope of the Gospel is linked with this blessed coming. And yet how has this doctrine been marred by the subtlety of the enemy, acting upon the undisciplined mind and imagination of man! So that the bond of union has become an occasion of discord; and “brethren are grudging one against another,” in the profession that “the coming of the Lord draweth nigh?”* The proselyte of a lively fancy pencils the circumstantials of the day, as if from the truth of God. The calculating mind finds the dates as decisive as Daniel’s weeks. The mind of active interest concentrates all upon the mode, — whether it is to be a spiritual or a personal reign: or the time — whether a pre-millennarian or post-millennarian advent. These points, I fully admit, have their relative importance. Nothing can be unimportant connected with this event. But I strongly feel that they have engrossed an absorbing interest — that by a disproportionate stress upon the circumstantials, the spiritual contemplation of the glory of the event has been in some measure overlooked; that too much dogmatism has been exercised upon non-essential points — too little discrimination has been shown in marking the matter of forbearance, and the matter of faith. Thus the pure and practical influence of the doctrine has been diverted into a speculative channel. Curiosity has been fed, instead of faith and love, to the great injury of the Church. Let it be considered, that the real power of this great doctrine flows, not from its appurtenances, but from the believing apprehension of the event itself. Much care is needed, lest, in resting upon uncertain calculations, we loosen our foundation fi’om the simple resting upon the testimony of God. The early Christians realized the nearness of the event even in the distant horizon, and that in the most safe and simple assurance. “Faith,” was to them “the substance of things hoped for, and the evidence of things not seen.”^ This faith sees, as with the eye of God, “with whom a thousand years are as one day.” In the same faith we rejoice, that “now is our salvation nearer than when we believed,”* and, in the posture of constant readiness and “lively hope,” we are loosed from earth; we have “our conversation in heaven, from whence we look for the Saviour, the Lord Jesus!”^

1 Peter iv. 11. James v. 9. 3 Heb. xi. 1. * Phil. iii. 20. s Rom. xiiL 11

Allow me to close with two or three practical recollections, which I pray God may enable me to apply to myself. There is no one among you that needs a word from God more than I do; and I never could stand up before you, if I did not look that God would speak to me the word that I am enabled to give to you. Well then, my dear friends, let us remember. The importance of living in the spirit of our Ministry. For, how clear is it, that, if we are living in this spirit, we must grow in grace, and in the knowledge of Christ! Our work is to study Christ, in order that we may preach Christ. And, “beholding, as in a glass, the glory of the Lord, we are changed into the same image, from glory to glory.”’ If, therefore, we are at a stand-still in our Ministry — if our statements are not marked by increasing fulness and unction, I fear that there is a neglect of the study of Christ; because we can never study him without having the moulding of his Spirit in our souls, and communicating a rich mould upon our Ministrations. In the spirit of our work we should be like Moses, going up to God; receiving our message afresh from Him; and then, surely, when we stand up before our people, our faces would shine before them. Receiving much from God, we should impart more and more to our people, and thus we should grow and rejoice together. This is not the work of a single Sabbath, but of a whole life; and happy, indeed, is that life spent under the teaching of the Holy Spirit; learning to preach with more unction, love, more full and direct application to our people. The power of our Ministry is its simplicity, having only one object, living for this alone, subordinating every thing to it — Exalt Christ. All our privilege, dignity, happiness, centre here. This is the object for which we were separated, to which we were consecrated; the work in which we live, and in which we hope to “finish our course with joy.” All our personal spirituality, alt our ministerial effectiveness, depends, not upon talents, not upon adventitious endowments, not upon exemplary diligence and conscientiousness, but upon the singleness with which we devote every exercise of our mind, every feeling of our heart, every pulse of our soul, to this great object. A Divine influence will always be manifested on our character and message, only when we are simply devoted to exalt our Master. But this is not pulpit work, tho igh it ought to be the work of evciy pulpit. It must be the exhibition of our characters before our people. We must be living epistles of our Ministry. Our people cannot understand our pulpit expositions, except as they are explained by our daily professions; and then, when they see the reflected holiness and happiness of the Gospel, what a mighty means will it be to draw them to the Saviour, and to bring them into union with him! But this is a spirit we cannot maintain, except as we are separate from the world. And here, I doubt not, you are involved in special difficulties. Obliged as you are, in the ex«

i 2 Cot. una ercise of your rights (connected as they almost seem to be with the preservation of religion), to adhere to a party; what special care and watchfulness need you, to be separated from the spirit of party! As to the selfish politics of this world, — “Let the potsherd strive with the potsherds of the earth. “i Our Master’s message is, — “Let the dead bury their dead; but go thou, and preach the kingdom of God. “2 Ignorance of this country forbids me entering into detail, as to the spirit of your parochial Ministry, All that I would say is, that the Minister who is most full of tenderness, of yearning sympathy for the young, of affectionate confidence, self-devotedness to the interests of his people, is the Minister, who will make them one with himself, and win them most successfully to his Master.

I venture to add the importance of steadily prosecuting our work upon our own platform. One object of my desiring to see you was, under God to link myself with you in affectionate, increasing, intelligent attachment to our own Church. If a somewhat different system of discipline should open a door for Missionary preaching to our benighted countrymen, in consistency with canonical obedience and Christian consideration, I pray God to bless you a thousand-fold. Yet must you expect your love and ardency to be disciplined by many painful trials, and much patient waiting upon God. “He openeth, and no man shulteth;”^ and I doubt not, but in diligently waiting upon Him, many a door that is now closed will be opened, and many stumbling-blocks that now hinder, will be removed. Meanwhile it is yours to listen to the word of wisdom, and the Word of God — “He that believeth will not make haste.”* Yet I cannot forbear reminding you of the importance of due “order” in a Christian Church. The sight of this was a matter of “joy” to the great Apostle, and with good reason; for his own reflecting mind connected it with “stedfastness of faith in Christ.”^ I feel there is great need of caution, lest a relaxation of discipline should produce a relaxation of the whole system. And, if you have greater liberty than your English brethren, you have so much greater need of watchfulness, lest it degenerate into disorder. I would entreat you to consider the importance of joining, with the full preaching of the Gospel, the distinct principles of your own Church — in the instruction of the young — in the circulation of proper tracts — and in imbuing your sermons with the spirit and exposition of our formularies. In the defect of this, a generalized ministry in a country of political turmoil and hostility to the Church, may leave the next generations unpro-

1 Isaiah xlv. 9. 2 Luke ix. 60. 3 Rev. iii. 7.

* Isaiah xxviii. 1. 5 Col. ji. 5.

* I name a few from the neic list of the Christian Knowledge Society: — No. 51, “Our Protestant Forefathers;’’ No. 71, “Oxford Catechism;” No. 424, “VVilks’s Dialogues;” No. 448, “Nicholl’s Sunday-School Exercises;” No. 464, “Hey’s Authority of a Three fold Ministry;” No. 500, “The Church, the Nursing Mother of her People.” “The Homilies.” I add, also, a popular tract, to be obtained at Messrs. Curry and Go’s. — “am a Churchman,” for the use of the younger and unlearned members of the Church, by the Rev. Hugh Stowell.

vided with any intelligent principles of attachment to the Establishment, and exposed to all the tossing instability and errors of Dissent. Be assured you will never be fettered in preaching Christ, with such a system of doctrinal Articles as the foundation of your Gospel Ministrations. You need never fear your love to souls, or to the Saviour, being deadened, while you connect your specific ordination responsibilities, as Ministers of the Establishment, with the general dispensation of preaching the Gospel. I want no broader or more scriptural platform for preachmg the Gospel, than the platform of the Church of England. I feel most thankful to my God for this definite ground. It saves me from wandering on the wide field of unsettled error, and affords the privilege of identifying myself with all the sympathies of my dear brethren in this country, who are living and working, serving God, and exalting Christ in the same interest with myself

One more consideration, and I have done. I cannot forget to add a few words upon the special trials of your Ministry. As a Church, you are in the furnace, “heated” perhaps, “seven times more than it is wont to be heated.” But, be that as it may, “the Son of God is walking with you in the midst of the furnace,” and “not a hair of your heads shall perish.” You are in the front of the fight, and you are called upon to descend from your lesser conflicts to the great battle of the Lord. You must stand on your principles — Love to Romanists, but no peace with Rome. Here you are prepared to suffer, yea, even to “resist unto blood, striving against sin.”’ But though the conflict is awful, the victory is sure. The field is spread with the marks of defeat; but you are on the conquering side. The mystical “seed of the woman sholl bruise the serpent’s head.” Meanwhile, let me remind you that an enlarged Missionary spirit would greatly invigorate the principles, and strengthen the foundations of your own Church. Smyrna was the Church of Ireland in the primitive era.* This was the Church, that, in the midst of her afilictions, sent her little band of martyrs across the Atlantic into Gaul. And this is the single Church of the Apocalyptic seven, that remaineth unto this day. Let the Church of Ireland read the lesson, and “go and do likewise.”

As to your more individual trials, live as Christians, and you will not be much discouraged as Ministers. “The life of faith on the Son of God” will strengthen you to <’ fight the good fight of faith.” Every thing ministers to humiliation — nothing to despondency. We have such a Ministry, and we have received such mercy, that how can we faint P Remember, it is our privilege to rejoice in hope. Trials will come, but they will issue in a rich and abundant harvest. They will cast us off from ourselves upon our God. They will bring us nearer to God. They will become the riches and glory of our people. We are carrying now

iHeb. xii. 4, See Rev. ii. 8 — 10, »2Cor. iv. 1.

a little flock to heaven. If they burden us with anxiety by the way, they will be at the end “our crown of rejoicing, in the presence of our Lord Jesus Christ at his coming. “‘Meanwhile, all our trials, personal and ministerial, strengthen our joyous expectation as “partakers of the sufferings of Christ, that when he shall appear, we may be glad also with exceeding joy.”*

1 1 Thess. iL 19, 20. a 1 Peter iv. 13.