in the instrument, yet there can be little doubt, but in the ordinary course of dispensation a deficiency in the instrument paralyzes the power of the institution. The want of personal religion is therefore a most serious let and hindrance to ministerial efficiency. In the general work of instruction, the experience of the power of the Gospel is necessary to direct our treatment of the different cases of our Ministry.* The recollection of the means by which we were brought to the knowledge of the truth, and subsequently confirmed and established, is most important for the counsel of our people in cases of perplexity. In the work of conviction, what but an experimental perception of our own sinfulness can enable us to expose the deformity and deceitfulness of sin? Or how can we exhibit the exceeding breadth and spirituality of the law of God, except we have felt ourselves its killing, condemning power? In the more delightful work of encouragement, the power of administering the consolations of the Gospel is connected with the reception of them in our own hearts.† In a similar manner the love of the Saviour, the faithfulness of his word, the beauty of holiness, the prospects of eternity, will of course be most effectually exhibited by those who can say--" We also believe, and therefore speak.”‡

Little fruitfulness can be expected in the pulpit department of our Ministry, in the absence or defect

ually and really, Divines shall speak of the word of God, as men speak of riddles, and as priests in former times said the matins, when they hardly knew what they said' Perkins on Gal. i. 15.

* Brainerd remarked to his brother on his death-bed-When Ministers feel these gracious influences on their hearts, it wonderfully assists them to come at the consciences of men, and as it were, handle them with their hands; whereas without them, whatever reason or oratory we make use of, we do but make use of stumps instead of hands.' See his Life, a choice piece of Ministe rial Biography. 2 Cor. i. 4-6. Ib. iv. 13,

of the principle of heart-felt religion. 'I will be sure to live well,' said George Herbert on the day of his induction to Bemerton, because the virtuous life of a clergyman is the most powerful eloquence to persuade all that see it to reverence and love, and at least to desire to live like him.'* Indeed, what power of persuasiveness can there be in the wearisome task of speaking of Divine things without Divine affections? A man who is unable to pursuade himself to be holy, can have little hope of succeeding with the consciences of others. 'I would advise such preachers,' says Baxter, 'to go to the congregation, and there preach over Origen's sermon on Psa. l. 16, 17,† and when they have read this text, to sit down, and expound, and apply it by their tears, and then to make a free confession of their sins, and lament their case before the assembly, and desire their earnest prayers to God for pardoning and renewing grace; and so to close Iwith Christ in heart, that before admitted him no further than into the brain; that hereafter they may preach a Christ whom they know, and may feel what they speak, and may commend the riches of the Gospel by experience.' It is neither genius, nor the

*Walton's Life of George Herbert.

Referring to an affecting incident in Origen's history, where shortly after his excommunication on account of having sacrificed to the idols, he was requested, and in a manner constrained, to preach at Jerusalem. He opened his Bible, Psa. 1. 16, "Unto the wicked, saith God, why dost thou preach my law," and was so overcome by the remembrance of his sin, that he closed the book with tears, and melted the whole congregation in sympathy with his sorrow. Clark's Marrow of Ecclesiastical History, where is given his own most striking expressions of grief and contrition on the occasion, pp. 20-23.

Reformed Pastor. To preach of regeneration, of faith, when a man has no spiritual understanding of these things, is to talk of the sweetness of honey, when we never tasted it, or of the excellency of such a country, which we were never in, but know by maps

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. Blake.

* 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? are accustomed to hear such harangues, and are amused by them, as

People

* 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 Fatherst 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.