all the difference between the influence of truth passing lightly over his mind, or leaving a deep and permanent impression. In the one case the surface is barely swept. In the other case the bottom principles have been touched and called into action. What is merely glanced at in the mind is wholly uninfluential.

There

is no movement from the heart, till the exhibition of truth is by the habit of meditation clearly exhibited to the mind, set strongly and constantly in view, deeply pondered, and closely applied to the heart. This exercise of the mind will often supply the deficiency of extrinsical help, and increase its natural strength and fertility by constant excitement, while in no other way can it ever know the extent of its own capabilities. Much more also will be retained by this reflective habit, than could ever be acquired by the most dilgent and extensive application of foreign resources. What is thus gathered being made our own, becomes a part of our own course of thought. It is, instinctively turned over and over again, apprehended in its connexion and dependencies with other trains of thought and principles of action, and thus successfully adapted to present circumstances.

We are not however alluding to an intellectual employ, but to a spiritual habit exercised on spiritual objects for spiritual purposes, as an important mean of fixing the impression of Divine truth with clear and abiding influence upon the mind. This habit is inculcated and vouchsafed as the immediate preparation for our public Ministry.* Indeed one of the difficulties of the Ministry is this, that it requires the continual ruminating of spiritual subjects in our minds, in order

* Ezek. iii. 1, 2.

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 an important bearing upon the general efficiency of our Ministry ;* nor can “the man of God," without it, ever become “ a good Minister of Jesus Christ, nourished up in the words of faith and of sound doctrine." For, as Quesnel, observes, 'how shall any one be able to nourish others with the word, who does not first nourish himself therewith? It 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."

In beating out the matter of our texts, this habit will be found of incalculable utility. In the plainest text of Scripture 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

* 1 Tim. iv. 15.

† Ib. 6.

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.

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.'*

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 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.-On every account, therefore 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.'

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* Caryl on Job.

† 2 Tim. i. 21. Letter ix. appended to his Life,

SECTION III.

SPECIAL PRAYER.

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We cannot feel too deeply the importance of this component part of pulpit preparation. Augustine sets it forth with much seriousness-'Let our Christian orator,' says he, "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 knows, except he who knows the hearts of all men, what is most expedient to be said at the present hour? And who can cause us to 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 a faithful spirit will think his Lord's words adapted to his circumstances-"Think not what or how ye shall speak; for it is not ye that speak, but the Spirit of your Father which speaketh in you."* If the Holy Spirit speak in those who are delivered up to persecution for Christ, why not also to those who deliver Christ to learners. But if any say, that men need to know no rules, nor follow any studies, if the Holy Ghost make men teachers, it might be said also, men need not to pray, because our Lord saith-“ your Father knoweth what ye have need of, before ye ask him ;" and at this rate the rules of St. Paul to Timothy

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

and Titus might be superseded. Prayer and study therefore should go hand in hand.'*

The most able compositions, the result of deep meditation, would be materially defective without prayer. They would have a larger infusion of the head than the heart, and therefore would be cold, dead, spiritless. We must receive good in order to impart it. It is important, that the preacher's head should be well furnished. But it is of far higher moment, that his heart should be deeply affected, that by the exercise of fervent prayer he should feed upon the subject for his own nourishment, and bring it out to his people in the spirit of simplicity and love. This alone will infuse a life and interest into it, 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 more solemn supplication before he entered upon subjects that would require several sermons, or undertook a large course of Scripture. In consulting our own experience and discretion upon this selection, there is the greatest possible need of a

*Treatise on Christian Doctrine, Book iv. quoted by Milner, vol. ii. 441. The following is the excellent advice of an eminent writer, who has never been suspected of enthusiasm-'Sub horam concionis ecclesiastes det se profunda 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 ecclesiasta.' Erasm. Eccles. Pericles is said never to have ascended the rostrum without imploring a blessing from his gods. Are there no Christian orators who may stand condemned by this celebrated Athenian? VOL. I. 25