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the review of the first year of his Ministry, 'he judged, that he had dedicated too much time to public Ministrations, and too little to private communion with God." Mr. Scott gives a most wholesome caution on this point-The principle that made the Apostle determine not to "serve tables," though a good work in itself, should render Ministers in this day very careful not so to give their services, even to the most useful Societies, and to attending the meetings of them, as to prevent their "giving themselves continually to the word of God and prayer." A danger at present seems to arise on this side." The Writer would therefore wish to draw his own mind and his brethren habitually to this recollection, that nothing will enrich or console us in the neglect of intimate communion with God. We must "walk with God" at any rate, or our souls will die. Even Christian communion will form an empty substitute for this hallowed intercourse. The command is-"Enter into thy closet, and shut thy door." Shut out not only vanity and the world, but even for a time "the communion of Saints." The soul may lose its spiritual vigour in any company but that of God-in the best as well as in the worst-in the Church, as well as in the world—in the active engagements of the Ministry, as well as in secular employments.

It was said of Fletcher, that 'his deepest and most sensible communications with God were enjoyed in those hours, when the door of his closet was shut against human creatures, as well as human cares. cares. His closet was his favourite retirement, to which he constantly retreated, whenever his public labours allowed him a season of leisure. His public labours (astonishing as they were) bore but little proportion to those internal exercises of prayer and supplication, to which he was wholly given in private. The former of necessity were frequently discontinued; but the latter were almost uninterruptedly maintained from hour to hour. He lived in the spirit of prayer.' Was not this the secret of the extraordinary power that rested upon his ministrations? The out-pouring of the Spirit of supplication would revive our work, and enlarge our success. We know who hath said- "Ask me of things to come concerning my sons; and concerning the work of my hands command ye me."s

1 Martyn's Life, pp. 60, 62.

3 Matt. vi. 6.

5 Isaiah xlv. 11.

2 Scott's Letters and Papers, p. 313. 4 Gilpin's notes on Fletcher's Portrait of St. Paul, pp. 50, 51.

CHAPTER VII.

THE INFLUENCE OF SPIRITUAL PRIDE.

ONE of the most profound observers of the heart has remarked, that spiritual pride offers to Satan his main advantage over the Christian.1 And indeed many circumstances (trifling in themselves, but gathering fearful strength from incidental causes) add fuel to the secret flame; and in the destructiveness of the issue we are left to exclaim—“Behold! how great a matter a little fire kindleth !”2 An affectionate and devoted Minister is honoured of God, and acceptable to his flock. Some regard him as an oracle; and are almost ready, as at Lystra,3 to "do sacrifice unto him." What a large share of humility, what unceasing supply of Divine grace, is needed to resist a temptation, that falls in so powerfully with the selfish principle of the natural heart! 'Great care must be taken, while we are endeavouring to destroy external idols, or those of vice in others, that we do not insensibly substitute ourselves in their place.' Successful fishermen need especial watchfulness, "lest they sacrifice to their net, and burn incense unto their drag." We must indeed labour and pray unceasingly for enlarged success. And yet in this prayer we sometimes "know not what we ask." A season of remarkable prosperity will probably prove an hour of fearful temptation to our souls.

Cotton Mather appears to have been severely exercised on this subject, on his first entrance into the Ministry. We must refer to his life for a most searching scrutiny, in substance as follows: 'Apprehensions of pride—the sin of young ministers-working in my heart, filled me with inexpressible bitterness and confusion before the Lord. I found, that, when I met with enlargement in prayer or preaching, or answered a question readily and suitably, I was apt to applaud myself in my own mind. I affected pre-eminence above what belonged to my age or worth. I therefore endeavoured to take a view of my pride-as the very image of the Devil, contrary to the grace and image of Christ-as an offence against God, and grieving of his Spirit-as the most unreasonable

1 President Edwards' Thoughts on the Revival in New England. 2 James iii. 5.

3 Acts xiv. 13.

4 Quesnel on Acts xiv. 15. Sæpe sibi de se mens ipsa mentitur, et fingit se de bono opere amare quod non amat: de mundi autem gloria, non amare quod amat. Gregor. de Curâ Pastor. Comp. Bowles. Lib. i. c. 8. 5 Hab. i. 16.

folly and madness for one, who had nothing singularly excellent, and who had a nature so corrupt-as infinitely dangerous, and ready to provoke God to deprive me of my capacities and opportunities. I therefore resolved to carry my distempered heart to be cured by Jesus Christ, that all-sufficient Physician-to watch against my pride—to study much the nature and aggravations of it, and the excellence of the contrary grace.'

There is weighty truth in the remark, that spiritual pride is 'the sin of young Ministers'—the enemy, with which incessant conflict must be maintained. Like Melancthon, they do not quickly learn the strength of 'old Adam.' The excitement of novelty gives a powerful energy to their work. Perhaps an atmosphere of popularity surrounds them. All this tends to blind their perception of "the mystery of iniquity" within, and to excite self-confidence, until they seem almost to aspire to a partnership with God in the salvation of souls; or at least conceive, that their services are of high importance in the Divine dispensations. Vox populi, is their secret motto. The breath of the multitude is their life. "Good re

port" is therefore a far closer test of the internal principle than "evil report." There is great knowledge of character in that sacred aphorism-"As the fining pot for silver, and the furnace for gold, so is a man to his praise." How few of us could say with Henry Martyn-'Men frequently admire me, and I am pleased ; but I abhor the pleasure that I feel !”2

1 Prov. xxvii. 3. 'It is a very uncommon thing for men not to receive at least one part of the glory that is offered them. This is the touchstone, by which the fidelity of the Minister of Christ is tried. We value ourselves upon rejecting gross commendations, and extravagant flattery, because we would not make ourselves ridiculous. But when the praise is fine and delicate, and the incense prepared with art, how seldom is it, that we do not suffer ourselves to be intoxicated thereby!'-Quesnel on Acts xiv. 13. 14. ‘Si minister verbi, laudatur, versatur in periculo.' Augustine.-They are not our best friends, that stir the pride of our hearts by the flattery of their lips. The graces of God in others (I confess) are thankfully to be owned, and under discouragements and temptations to be wisely and modestly spoken of; but the strongest Christians do scarcely show their own weakness in any one thing more than they do in hearing their own praises. Christian! thou knowest thou carriest gunpowder about thee.-Desire those that carry fire, to keep at a distance from thee. It is a dangerous crisis, when a proud heart meets with flattering lips. Faithful, seasonable, and discreet reproofs are much more safe to us, and advantageous to the mortification of sin in our souls.' Flavel. Mr. Walker mentions among 'the things principally to lament—the workings of conceit, especially in talking or hearing of what was done by me, which has cost me a deal of self-condemnation, and needed much fear and watchfulness to oppose. In the beginning I saw little of it, and less of its evil; and though now it is but rarely that I experience what I call a sensible conceit, the pleasing tickling of the heart, yet I have cause to fear a worse thing, a more settled self-opinion, which would receive commendation as its due, and expect submission in others.' Life, p. 453.

2 Life, p. 43. The same Christian tenderness and self-suspicion appeared upon the report of his Ministerial success-'I was encouraged and refreshed beyond description, and could only cheerfully and gratefully offer up myself to God's service: but it was at the same time a check to my mind to reflect, that, though God might in his sovereignty bless his word by my mouth, I was not on that account less sinful in my Minis

trations.'

Selfishness is indeed the peculiar character of this sin. It is, as if we could take no comparative interest in the conversion of sinners through other instrumentality than our own; or as if we measured our regard to the glory of God by the opportunities afforded for the display of our own glory. We wish for eminence rather than for usefulness. We want to stand alone. Instead of rejoicing in the spiritual acquirements of others, we are reluctant to admire superior talents, even when they are consecrated to the cause of their Great Master. We cannot bear any thing that shines too near us, and will probably eclipse our own brightness, either in the higher excellence of gifts, or in their more diligent improvement of them. How different was the spirit of the Jewish Lawgiver, who was willing that all the people should share in his extraordinary gifts! How different was the temper of the Great Apostle, who could rejoice in the extension of the Gospel even from unchristian motives, and by the mouth of those who were ranging themselves in unprovoked opposition to his disinterested labours ! And can we anticipate any measure of heavenly influence upon our work, except as we are resisting this unchristian jealousy, and the consciousness of our secret disposition to its indulgence covers us with selfabasement before our God? For let none of us conceive ourselves beyond the reach of the snare. Human nature can never be raised to distinction without being tempted to vanity. A subtle pestilential influence breathes around the pulpit steps, and in the purest atmosphere of holy consecration.

heweth therewith ?"4 Hal

The hindrance of this sin to the progress of our work may be argued à priori from the character of a jealous God, who "giveth not his glory to another ;" and who therefore will blast all assumptions to the honour of Divine agency, as encroachments upon his sovereign prerogative. It may also be practically evinced by the testimony of conscience, observation, and experience. Is not the "axe" powerless, when it dares to "boast itself against him that not we uniformly found, that those Ministrations, which have brought us most honour with men, have been scantily favoured with the tokens of our Master's presence and power? It is never likely to be so well with us, as when we are content to appear, like Paul at Corinth, "fools for Christ's sake, weak and despised ;" and ready "most gladly to glory in our infirmities, that the power of Christ may rest upon us." It is of little comparative moment, that our Ministry should bear the

1 Numb. xi. 29. 4 Isa. x. 15.

X.

2 Phil. i. 15-18.

5 1 Cor. iv. 10.

3 Isa. xlii. 8. 62 Cor. xii. 9.

ABSENCE OR DEFECT OF PERSONAL RELIGION.

145

stamp of talent, erudition, or pathos. But if it should be characterized by the savour of humility and love, it would be best adapted to display the glories of Immanuel, and most honoured with the manifestations of his Spirit.

CHAPTER VIII.

ABSENCE OR DEFECT OF PERSONAL RELIGION.

It was surely not without reason or meaning, that the Apostle, charging first the elders, and afterwards the Bishop of the Church of Ephesus, places a personal caution first in order-"Take heed to yourselves-to thyself." For how awful is it to appear as a Minister, without being really a Christian! to have a competency, and even (by continual exercise) an increase of Ministerial gifts, while our real character is only, that we "have a name that we live, but we are dead!" How difficult! how dreadful! to preach an unknown Saviour! Our Lord's prayer that his servants might be "sanctified through the truth "strongly sets out personal holiness as the basis of public usefulness. All the Ministerial appellations -such as the "salt of the earth ". "the light of the world "imply the same responsibility. And indeed it is this that gives power and unction to the commission, which we profess to deliver from the mouth of God. The Roman orator hath told us, that no man can be truly eloquent on a subject with which he is unacquainted." Nor indeed can the exhibition of unknown and unfelt truth be expected to be productive of permanent effect. Even Mr. Locke reminds us- 'He is very unfit to convert others, who was never converted himself. Baxter remarks with his characteristic solemnity-Verily, it is the common danger and calamity of the Church, to have unregenerate and unexperienced Pastors, and to have so many men become preachers, before they are Christians; to be sanctified by dedication to the altar as God's Priests, before they are sanctified by hearty dedication to Christ as his disciples; and so to worship an unknown God, and to preach an unknown Christ, an unknown Spirit, an unknown state of holiness and communion with God, and a glory that is unknown, and likely to be unknown for, ever. 3 Matt. v. 13, 14.

1 Acts xx. 28. 1 Tim. iv. 16. 4 Cic. de Orat. lib. 1.

2 John xvii. 17.

5 Letter on Toleration.

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