Guard should be kept against formality. Faith and expectation must be the life and spring of the exercises. Variety in the course, (as-for example—the occasional mixture of catechetical instruction) would be desirable-A larger portion of Scripture than of exposition would often interest those who have their Bibles before them, and might encourage and direct to a full and comprehensive search of the sacred field. A large heart in intercessory prayer, is also of the highest moment. Our interest must not be selfish, or even contracted within the limits of our own sphere. Let it embrace in daily supplication the whole church, and the necessities of a fallen world; else, by the omission or slight touch of this exercise of love, we not only preclude our families from opportunities of Christian usefulness, but we neglect to interest them in an important part of their practical obligations. We are led to ask-from an acquaintance with the domestic Ministrations of some of our brethrenOught not our family course to offer to the household something beyond the formal routine, in the way of familiar, close, and affectionate exhortation? And might not the circle of instruction extend to any beyond the bounds of the parsonage, that might be willing to improve the advantage? It may be doubted, whether the mere reading of excellent expositions is suitable to our office, or likely to be impressive in effect. For none of them can supply in the manner or matter of address, that adaptation to the different shades of character, and the evervarying circumstances of the family, which seems necessary to give power and interest to the daily repetition of the social worship. The family use of Scott's Commentary was probably intended chiefly 66 for the assistance of the laity, or (in the clerical use of the work) to supply solid and useful materials for free exposition. The Ministerial qualification-" apt to teach "-and the character of "a scribe instructed unto the kingdom of heaven," suppose an ability to bring forth out of our treasure things new and old," for daily as well as Sabbath ministrations.1 Oh! how do we need the spirit of prayer, and the active habit of faith, constantly to maintain our watchfulness in "neglecting not," and our diligence in "stirring up," for daily use, "the gift of God that is in us by the putting on of hands!" The exercise of our spiritual gifts is equally connected with our personal happiness and Ministerial fruitfulness. Every fresh exercise links us to our people with "a cord " of reciprocal feeling, that "is not quickly broken :” and proves the appointed means of opening their hearts to the reception, and the more established enjoyment, of the truth. Our sphere of parochial labour in every department thus becomes an overspreading "shadow," inviting our people to "dwell under it; 993 so that, in the recollection of its enlivening refreshment, they are Henry's exclamation at the Well; if this be not the know what is.' 4 ready to adopt Philip close of the Sabbathway to heaven, I do not 1 1 Tim. iii. 2. Matt. xiii. 52. An American divine encouraged his son to these familiar exercises with the assurance, that he had found as much advantage by them as by most of his other studies in divinity; adding, that he looked upon it as the Lord's gracious accomplishment of that word-" Shall I hide any thing from Abraham? For I know Abraham, that he will command," &c. Mather's New England, iii. 150. 2 1 Tim. iv. 14. 3 Alluding to Hos. xiv. 7. 2 Tim. i. 6. 4 Philip Henry's Life, p. 192. CHAPTER X. WANT OF FAITH. 6 THE Baptist Missionary Society was raised upon two simple ideas, suggested by Dr. Carey, in a sermon upon Isaiah liv. 2, 3, shortly before his embarkation for India Expect great things-attempt great things.' This expectation is the life of faith -the vitality of the Ministry-that which honours God, and is honoured by God. All our failures may be ultimately traced to a defect of faith. We ask but for little, we expect but little, we are satisfied with little, and therefore we gain and do but little.1 Our Saviour called this principle into exercise in almost all his miracles, and his Almighty power appeared to be (so to speak) fettered by the want of it in those that heard him. And indeed the analogy of the remarkable connection between faith and miracles seems to encourage the hope of success in the exercise of faith, with respect to the greatest of all spiritual miracles -the work of conversion. But the power of faith was not limited to miraculous influence. Believing prayer was assured with the largest tokens of acceptance; 3 and the rule of the distribution of the Divine favour was unchangeably established-" According to your faith be it unto you." 4 The life of faith, therefore, is the life of the Minister's work, and the spring of his success. 1 Mr. Scott remarks, in a letter to his son-' I must be allowed to think, that we have not success, because we ask not, and do not stir up others to expect and ask the blessing from God only.' Life, p. 393. 2 Comp. Matt. viii. 2, 3. ix. 2. Mark xi. 22, 23. with Matt. xiii. 58. Mark vi. 5, 6. 3 Comp. Matt. xxi. 22. 4 Ib. ix. 29. A confidence, indeed, that has no foundation in the Divine promise, is not faith but fancy. But the ground of Ministerial faith, is the engagement, purpose, and promise of God- "The zeal of the Lord of Hosts shall perform this."1 Much would be expected from this determined and fervid principle in human hearts, though so often misguided, disproportionate, and uncertain. But how overwhelming is the thought of this affection possessing the heart of God—of the deep interest of his infinite mind in the progress of the kingdom of his Son-his thoughts engaged in it— his unsearchable plans embracing it, and controlling all the mighty movements of the world to subserve this main design! How solid therefore is the rock, on which the Christian Ministry rests, as the grand engine for the accomplishment of the purposes and promises of God ! 2 The extreme difficulty of the exercise of faith is not however readily apprehended. Sometimes we see a sinking and faint heart, where better things might have been expected. Jeremiah's case is most instructive to young Ministers-bold in public, but giving way in secret; full of compassionate weepings over the misery of his people, but " pressed above measure" under the power of his own unbelief.3 The habit of faith in the Christian Ministry requires peculiar simplicity to realize its full efficiency. The work is continually hindered by a dependence on our own resources; instead of constantly "receiving of the fulness" of our Head, who "hath the residue of the 1 Isaiah ix. 7. 2 Calvin remarks on this ground, that Ministers should go up into the pulpit to preach the word of God in his name, with that strength of faith as to be assured, that their doctrine can no more be overthrown than God himself.-Comment on 2 Cor. iii. 3 Comp. Jer. ix. with xx. &c, Spirit," as the fountain and grand repository for his Church. This spirit of self-dependence proves equal ignorance of ourselves and of our work. Who are we, to call to the dead, to arise to a new and spiritual life? Where is the quickening virtue, either in ourselves or in them? Where then is our hope of success, irrespective of our reliance upon Almighty power? The same lack of simplicity leads us to trust to hopeful appearances, rather than to the plain and repeated declarations of the Divine promise. We are ready to say of some bright momentary prospect-" This same shall comfort us concerning our work : "2 so that, when “we see not our signs: or when," as the morning cloud and the early dew," they have gone away, we are on the verge of despondency. Now if the promises were the ground, and favourable appearances only the encouragements of our hope, our minds would be preserved in an equipoise of faith, dependent and sustained under every variation of circumstance; "rejoicing in hope" amid the withering blasts of disappointment; and even "against hope believing in hope, strong in faith, giving glory to God." But from the want of a due recollection, it is more easy to exercise a personal than a Ministerial faith, though the warrant in both cases is the same; though the principle of faith is of equal power of application to every exigency; and though the training for the discipline of the Ministerial warfare is obviously one of the many benefits arising out of our personal trials. The main difficulty, however, is not in the work of the Ministry, but in ourselves; in the conflict with our own unbelief, in the form either of indolence or of self-dependence. When faith is really brought 1 Comp. Col. i. 19, with John i. 14, 16. iii. 34. 3 Psalm lxxiv. 9. |