cised on spiritual objects for spiritual purposes, fixing upon the mind a clear and permanent impression of divine truth. This habit is inculcated and vouchsafed as the immediate preparation for our public Ministry.1 Indeed, one of the difficulties of the Ministry is this; that it requires the continual ruminating of spiritual subjects in our minds, in order that our minds may be cast into the mould of those truths, which we set forth before our people. The cultivation of this habit has so important a bearing upon the general efficiency of our Ministry, that " the man of God," without it, cannot answer to the character of "a good Minister of Jesus Christ, nourished up in the words of faith and of sound doctrine." 3 For (as Quesnel observes) how shall any one be able to nourish others with the word, who does not first nourish himself therewith? It is one thing for a man to enlighten his understanding, to fill his imagination, and to load his memory; and another, to nourish his heart with it. A man nourishes himself with it, if he lives upon it; and he lives upon it, if he changes it as it were into his own substance, if he practises it himself, if he renders it proper and familiar to himself, so as to make it the food and nourishment, with which he ought to feed others.' 4

It is most important, that our successive pulpit preparations should increase our store of matter, strengthen our habits of thought, and direct us to the most effectual mode of communication.

2 1 Tim. iv. 15.

1 Ezek. iii. 1, 2.

3 Ib. 6.

The

4 Quesnel on 1 Tim. iv. 6. Owen Stockton remarks, as one of his chief encouragements for the Ministry, 'the benefiting of his own soul in his meditations for preaching. Whilst he was studying for others, the Lord made it a word of instruction for himself. And he found it the best means of growth, to be watering of others.' See his Life.

6

solid study of the best writings in the different départments of scriptural divinity, will furnish large employment for the meditative habit. In beating out the matter of our texts in the scriptural pages, exercise will be found for the most quickened and sharpened intellect. The result of a successful digging in this vast field will abundantly reward our toil, in the increasing strength, activity, intelligence, and joy of our faith. To the superficial student (if student he should be called) this is an unknown field. He has read for the exercise of his memory, and neglected the investigation of the meaning. Much to be preferred' (saith Augustine) are those, who have had little care of retaining the words, and yet with the eyes of their hearts have beheld the very heart, of Scripture.' In the plainest text' (as a good old writer observes) there is a world of holiness and spirituality; and if we in prayer and dependence upon God did sit down and consider it, we should behold much more than appears to us. It may be, at once reading or looking we see little or nothing, as Elijah's servant; he went out once, he saw nothing; therefore he was commanded to look seven times. What now? says the prophet: I see a cloud rising, like a man's hand; and by and by the whole surface of the heavens was covered with clouds. So you may look lightly upon a Scripture and see nothing; look again and you will see a little; but look seven times upon it; meditate often upon it, and there you shall see a light, like the light of the sun.' 2

1

Nor is the habit less important, in the immediate exercise of our public Ministry. It much assists our freedom, self-possession, and personal comfort in the

1 Aug. De doctr. Christian, iv. 5.

2 Caryl on Job.

1

act of delivering our message, to have our subject matter inwrought, as it were, both in our head and heart, by spiritual meditation. It will also enable us pertinently to avail ourselves of any ready suggestions of the moment, and to engraft them into their proper place without hurry and confusion. Thus every way, the devoted concentration of the powers of our mind to the service of God will prove us to be " vessels unto honour, sanctified and meet for the Master's use, and prepared unto every good work." Suffer me, therefore,' (wrote Brainerd to a Ministerial student) to intreat you earnestly to give yourself to prayer, to reading, and meditation on Divine truths; strive to penetrate to the bottom of them, and never be content with a superficial knowledge. By this means your thoughts will gradually grow weighty and judicious; and you hereby will be possessed of a valuable treasure, out of which you may produce" things new and old” to the glory of God.' 2

SECTION III.

SPECIAL PRAYER.

We cannot feel too deeply the importance of this part of pulpit preparation. To study and meditate much, and to pray little, paralyzes all. On the other hand (as Dr. Doddridge found by experience) “the better we pray, the better we study." 3 Therefore (as

1 2 Tim. ii. 21.

2 Letter ix. appended to his Life.

3 Orton's Life, ch. viii. Sect. 8. Again' So it is, though it may seem a riddle, that when I pray and meditate most, I work most.-Ib. Bishop Sanderson, speaking of prayer and study going hand in hand, observes-'Omit either; and the other is lost

Augustine admirably exhorts) let our Christian orator, who would be understood and heard with pleasure, pray before he speak. Let him lift up his thirsty soul to God, before he pronounce any thing. For since there are many things which may be said, and many modes of saying the same thing; who, but the Searcher of all hearts, knows what is most expedient to be said at the present hour? And who can make us speak as we ought, unless he, in whose hands we and our words are? And by these means he may learn all that is to be taught, and may acquire a faculty of speaking as becomes a pastor. At the hour of speaking itself the Lord's words will occur to a faithful spirit-"Think not how or what ye shall speak; for it is not ye that speak, but the Spirit of your Father, which speaketh in you." If the Holy Spirit speaks in those who are delivered to their persecutors for Christ, why not also to those who deliver Christ to learners. But if any say, that, if the Holy Ghost make men teachers, they need know no rules; it might be said also, men need not pray, because the Lord saith-" Your Father knoweth what ye have need of, before ye ask him ;" and St. Paul's rules to Timothy and Titus might be superseded.o

labour. Prayer without study is presumption; and study without prayer atheism. You take your books in vain into your hand, if you turn them over, and never look higher; and you take God's name in vain within your lips, if you cry-' Da, Domine '—and never stir farther? Sermon on Cor. xii. 7.

1 The application of this text to the subject may be questioned. See chap. v. sect. ii. at the beginning.

2 De Doctr. Christian. Lib. iv. c. 15, 16. The following is the excellent advice of an eminent writer, who has never been suspected of enthusiasm-Sub horam concionis ecclesiastes det se profundæ deprecationi, et ab eo postulet sapientiam, linguam, et orationis eventum, qui linguas infantium facit disertas. Incredibile dictu, quantum lucis, quantum vigoris, quantum roboris et alacritatis hinc accedat ecclesiastæ.'-Erasm. Eccles. Pericles is said never to have ascended the rostrum without imploring a blessing

The most able compositions-the result of deep and meditative study--are essentially defective without prayer. They are the effusions of the head rather than of the heart-cold, spiritless, dead. And, however important it may be, that the preacher's head should be well furnished; it is of far higher moment that his heart should be deeply affected; that, drawing nourishment from his subject in the exercise of fervent prayer, he may bring it out to his people in fulness, simplicity, and love. Indeed, our office-employing us in the word and work of God-especially binds us to study our sermons in a devotional spirit. For it is thus only, that we shall receive a blessing from God to impart to our people. This alone will infuse life and interest into our message-not when it is set forth in human eloquence-but when its spirituality and unction savour of real communion with God.

A few distinct subjects for supplication will now be suggested, as forming a specific part of the preparation for the work of public instruction.

Direction in the choice of texts and topics should be sought from above. This was Cotton Mather's general rule; making inore solemn supplication, before he entered upon discussions that would require several sermons, or undertook a large course of Scripture. Indeed, a habit of prayer is most important, as enabling us to receive any intimation from the circumstances of Providence, or the secret leadings of the Spirit, that may direct the mind to suitable and edifying subjects.

In the next step of entering upon and pursuing our subject, much matter for supplication will offer itself to the spiritual mind. Cotton Mather's course of pulpit preparation was, to stop at the end of every paragraph,

from his gods. Are there no Christian orators who may stand condemned by this celebrated Athenian?