than by the ear; consequently Ministers' practice is as much regarded, if not more than their sermons. So that suppose in the pulpit they should resemble Holy Angels, yet if in conversation they be found but very ordinary, carnal men; 'tis not a thousand elaborate discourses, which will be able, either solidly to impress their hearers with the faith of reality in religion, or any way engage their souls practically to fall in love with the same.'' Fenelon well observes, in his Dialogue on Eloquence- that moral instructions have no weight nor influence, when they are neither supported by clear principles, nor good examples. Whom do you see converted by them? People are accustomed to hear such harangues, and are amused by them, as with so many fine scenes passing before their eyes. They hearken to such lectures, just as they would read a satire, and they look on the speaker as one that acts his part well. They believe his life more than his talk, and when they know him to be selfish, ambitious, vain, given to sloth and luxury, and see that he parts with none of those enjoyments, which he exhorts others to forsake; though for the sake of custom and ceremony they hear him declaim, they believe and act as he does. But what is worst

tacitus quilibet respondeat, cur ergo hæc quæ dicis, ipse non facis? Sacerdotis Christi os, mens, manusque concordent.' Hieron ad Nepot. The council of Trent also exhibited an elevated standard of Ministerial consistency -Nihil est, quod alios magis ad pietatem et Dei cultum assidue instruat, quam eorum vita et exemplum, qui se Divino Ministerio dedicarunt, &c. Quapropter sic decet omnino clericos in sortem Domini vocatos, vitam moresque suos omnes componere, ut habitu, gestu, incessu, sermone, aliisque omnibus rebus nil nisi grave, moderatum, ac religione plenum præ se ferant, &c.' Concil. Trid. Sess. 22. c. 1. Care however must

be taken to distinguish between the self-righteousness of a mere external gravity, and the spirituality of character, resulting from evangelical principles, and influencing the heart to all the exercises of Ministerial devotedness.

1 Blackwell's Methodus Homiletica, 1712-a valuable work.

of all, people are too apt to conclude, that men of this profession do not believe what they teach. This disparages their function; and when others preach with a sincere zeal, people will scarce believe this zeal to be sincere.' 1 It is therefore most important, that

our lives should exhibit such a fair and accurate transcript of our doctrine, as may afford a constant remembrance and a powerful support of our public instructions—not only putting the copy before our people, and leaving them to write; but taking the pen, and showing them how to form each letter.' The Minister is a continual-not a periodical-character. "The beauty of holiness " must not be merely the appurtenance of the Sabbath. A holy sermon is but for an hour. A holy life is his perpetual sermon-the palpable exposition of many difficulties in his preaching. Thus (as one of the Fathers3 observed of our Divine Master) he will often preach, when he does not open his mouth,'-like a faithful shepherd—who," when he putteth forth his own sheep, goeth before them; and the sheep follow him, for they know his voice." It was truly, though quaintly,

1The Priest,' (observes Bishop Bull) who is not cloathed with righteousness-though otherwise richly adorned with all the ornaments of human and divine literature, and those gilded over with the rays of seraphic prudence-is yet but a naked, beggarly, despicable creature, of no authority, no interest, no use, no service in the Church of God.' Sermon in Clergym. Instruct. p. 286. The inscription-'Holiness to the Lord'-upon the costly dress of the High Priest-strongly marks the adorning of the profession of the Ministers of the Sanctuary. Exod. xxviii. 28-30. with xxxix. 30, 31. Comp. Lev. xxi. 21.

2 Scott. Comp. 1 Tim. iv. 12.
3 Theophylact on Matt. v. 2.

4 John x. 3, 4. 'The Minister who would win his people must not only Doctorem virtutis se præbere, sed ducem-as Lactantius ; 'ut si præcipientem sequi nolint, sequantur antecedentem.'' Bp. Reynold's Works, p. 1061. The inscription which Herodotus mentions to have been on the tomb of an Egyptian king, should be the Minister's mottom Εις εμε τις ορεων, ευσεβης εστω.

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remarked by the old divines, that a Minister's life is the life of his Ministry. For (as Bishop Horne observes) he who undertakes to reprove the world, must be one, whom the world cannot reprove.' We should each of us consider ourselves as the appointed luminary in our respective spheres-placed as the centre of the system-the source of light and warmth to all within our circle of influence. We should thus be "burning" as well as "shining lights." 2 We need not always blaze; but we must always burn. There must be love as well as light— the light of holy love.3

The importance of personal godliness in Ministers has been painfully exhibited in the deep wounds of the Church from their open ungodliness or inconsistency. "The sin of Eli's sons was very great before the Lord; for men abhorred the offering of the Lord." And in what age have not these young men found their successors, in men, who have "builded again" with their lives "the things which they had destroyed " by their doctrine, and have made "themselves trans

1 Considerations on John the Baptist, p. 81.

2 John v. 35.

3 Bishop Taylor exhorts us most admirably on this subjectYou may be innocent, and yet not "zealous of good works: " but if you be not this, you are not good ministers of Jesus Christ. You must be excellent, not tanquam unus de populo, but tan. quam homo Dei-not after the common manner of men, but "after God's own heart "-not only pure, but shining-not only blameless, but didactic, in your lives; that, as by your sermons you preach" in season," so by your lives you may preach "out of season "-that is-at all seasons, and to all men ; that " they, seeing your good works, may glorify God on your behalf" and on their own. Sermon on the Minister's duty in life and doctrine, Works, vol. vi. When prejudices are to be overcome, or ignorance to be removed, it is necessary to show, that the man, who labours to introduce new modes of feeling and thinking, is not only the convert of his own opinions, but an example of their practical influence in forming a spiritual character.' Bishop of Winchester's Ministerial Character of Christ, pp. 170, 171.

4 1 Sam. ii. 17.

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gressors " with a guilty load of responsibility? 1 On the other hand, the power of a consistent Ministry has been often manifested. When Levi had "the law of truth in his mouth, he did turn many away from iniquity." 2 The holiness of the faithful ministry of John struck awe even into wicked Herod, while many for a season," and many probably for more than a season, 66 rejoiced in his light." 3 Doubtless much of the secret of the Apostle's success in Thessalonica was found in the public appeal, which he was enabled to make " Ye are witnesses, and God also; how holily, and justly, and unblameably, we behaved ourselves among you that believe."Happy those labourers in the Church, the secret savour of whose life and conversation attracts people after Christ ! ' 5

The Missionary Eliot imposed a law upon himself, that he would leave something of God, and heaven, and religion, with all that should come near him; so that in all places his company was attended with majesty and reverence. We cannot say, that we ever saw him walking any whither, but he was therein walking with God; and it might be said of him, as was said of Origen- Quemadmodum docet, sic vixit: and quemadmodum vixit sic docet.''6 Now such an habitual Ministry, spreading the atmosphere of heaven over the ordinary employments of secular life, proves the stamp of a Divine impression, and in

Nisi ipsi sacerdotes in omnibus virtutibus Christianis fidelium exemplaria sint-plus improba vita destruunt, quam sana doctrina ædificant dedecori sunt sanctissimæ religioni; de veritate eorum, quæ prædicant addubitare docent: atque ita libertinismo et atheismo latam portam pandunt. Wits. de Vero Theologo. Hence the severe sarcasm against Ministers of an inconsistent profession-That when in the pulpit they ought never to come out, and when out, they ought never to go in again.' 2 Mal. ii. 5, 6. 3 Mark vi. 20. John v. 35. Comp. Acts xi. 24. 5 Quesnel on Mark vi. 33. 6 Mather's Life of Eliot.

4 1 Thess. ii. 10.

“manifestation of the truth commends itself to every man's conscience in the sight of God." It is the picture of the "angel standing in the sun"—the undoubted representative of the Divine Majesty.

As one further illustration of the importance of Ministerial godliness-we might remark the power, by which it enables us to water the seed sown with fervent prayer. For as prayer is the life of spiritual religion, it follows of necessity, that a spiritual Minister will be a man of prayer. But having already expanded this point of detail,' we only now advert to it, to mark the mutual relations and bearings of every department of the sacred office.

But it may be asked-Do we sufficiently consider, how much our personal religion is endangered from the very circumstance of religion being our profession? We are laid under a necessity (if we have any regard to our character or office) to keep at a more than common distance from outward sins (which however is only a casual restraint—not, a radical principle of resistance). Our work employs us in the continual exercise of our gifts, which, in the excitement and commendation often connected with them, may be readily mistaken for grace. Great indeed is the danger of resting in an official piety-in public religion. Awful indeed is the reflection-how much of our fervid animation in pulpit exercises is purely mechanical! how much more is there of excitement than of spirituality! In going therefore through the duties, putting on the appearances, speaking the language, and exhibiting the feelings, of religion-what care! what watchfulness! what tenderness of heart! what earnest prayer! is required to preserve the spirit of

1 See Chap. vi.