6 eloquence of the schools, nor oratorical declamation that is required for pulpit effect; but that Christian eloquence of feeling and of love, which marks the impression of the spirit as well as the letter of the Bible that genuine pathos and simplicity, with which 'a good man out of the good treasure of the heart bringeth forth that which is good." ** This rhetoric of the life' Leighton justly pronounces to give to the instructions of the pulpit an energy far beyond the reach of the loftiest strains of unhallowed oratory,' To obtain this most desirable qualification, we must ourselves taste the word, before we distribute it to our people. We must carefully connect it with our devotional reading, and with our sacred retirement. A sermon, however well digested, can never be well preached, until it has been first preached to ourselves.† It is the present experience, nourishment, and enjoyment, that gives a glow of unction and spiritual influence, far beyond the power of adventitious accomplishment, and makes us, not only edifying to our people, but what is more rare and difficult, profitable Ministers to ourselves. Nothing is wanted to give effect to our public Ministrations, but to bear our only. If thou knowest the truths of God but by books, by authors only, and thy own heart feeleth not the power of these things, thou art but as the conduit, that letteth out wine or refreshing water to others, but thou thyself tasteth not of it; or like the hand that directeth the passenger but thou thyself standest still.' Anthony Burgess's Funeral Sermon for Rev. T. Elake. *Matt. xii. 34. †This was Doddridge's custom, of which Orton has preserved several interesting specimens.-See Life of Doddridge, chap. ii. Mr. Robert Bolton, one of the most eminent divines in the seventeenth century, professed on his death-bed that he never taught any Godly point, but he first wrought it on his own heart.' Mr. Shepherd of New-England gave the same testimony. How confidently, when we have thus proved our armour, may we venture to recommend it! message written upon our hearts, and to convey to our people deep and weighty impressions of the things of God from our own experience. We must bring them something not only-" which we have seen with our eyes, which we have looked upon," but "which our hands have handled of the word of life, if we desire them to have joint fellowship with the Father, and with his Son Jesus Christ."* Like John the Baptist,† we should behold the Saviour ourselves, and point him out to our people from our own perception of his glory and love. The important connexion of personal religion with Ministerial success is yet further evident, in confirming the testimony of the Gospel with the power of a Christian example. 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 * 1 John i. 1—3. † John i. 36. The judgment of the ancient church was most concurrent on this particular.Non possunt quæ doces habere firmitatem, nisi ea prior feceris' Lactan. Instit. Lib 4, c. 24. Non confundant opera tua sermonem tuum: ne, cum Ecclesiâ loqueris 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. 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 the worst 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.' Nothing is therefore more important, than that our lives should exhibit such 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, and not a periodical character. "The beauty of holiness" must be his constant attire, and not merely the appurtenance of the Sabbath. His life should exhibit a perpetual Gospel, ever present before his people" known and read of all men”—which is the more necessary—as his flock will look to his life for the exposition of many hard things in his preaching. Thus-as one of the Fathers† 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 * Scott. Theophylact on Matt. v. 2. It the sheep follow him, for they know his voice."* was truly, though quaintly, remarked by the old divines, that a Minister's life is the life of his Ministry. And indeed then we shall find life in our doctrines, when there is doctrine in our life. 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 pointed 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 ap should thus be "burning" as well as "shining lights." We need not always blaze; but we must always burn. There must be love as well as lightthe light of holy love. Bishop Taylor exhorts us most admirably on this subject-You 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 tanquam 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.'§ Who has not seen the * 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 motto. • Εις εμε τις οξεων, ευσεβης εστω. † Consideration on John the Baptist, p. 81. John v. 35. § Sermon on the Minister's duty in life and doctrine--' When prejudices are not to be overcome, or ignorance to be removed, it importance of this personal godliness in Ministers 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."* It is painful to remark, that these young men have found their successors in every age, in men who have "builded again" with their lives "the things which they had destroyed" by their doctrine, and have made "themselves transgressors" with a weighty load of responsibility and guilt.† On the other hand the power of a consistent Ministry of the word has been often exhibited. When the priesthood of Levi had "the law of truth in his mouth, he did turn many away from iniquity." 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, "rejoiced in his light." When the hand of the Lord worked mightily with the Ministry of Barnabas, the reason seems to be given--for he was a good man, and full of the Holy Ghost, and of faith, and much people were added to the Lord."|| Doubtless much of the secret of the Apostle's success in Thessalonica was found in the appeal which he was enabled to make before them all "Ye are witnesses, and God also, how holily, and is necessary to show, that the man who labours to produce new Nisi ipsi sacerdotes in omnibus virtutibus Christianis fidelium Mal. ii. 5, 6. |