We might further remark the power of Ministerial godliness-as enabling us to water the seed sown with fervent prayer. For as prayer is the life of spiritual religion, it follows of necessity, that a spiritual Minister will be a man of prayer. But having already expanded this point of detail,' we only now advert to it, to mark the mutual relations and bearings of every department of the sacred office.

But it may be asked-Do we sufficienrly consider, how much our personal religion is endangered from the very circumstance of religion being our profession? The decorous restraint induced by a regard to our sacred office is essentially distinct from vital religion. While on the other hand the continual exercise of our gifts, both in their excitement and acceptance, may be only a shadowy exhibition of the true substance. Great indeed is the danger of resting in a professional piety-in public religion. Awful indeed is the reflection—how much of the fervid animation of the pulpit is purely mechanical!—impulse rather than spirituality! In going therefore through the duties, putting on the appearances, speaking the language, and exhibiting the feelings of religion-what care! what watchfulness! what tenderness of heart! what earnest prayer! is required to preserve the spirit of religion. Have none of us cause to complain-" They made me keeper of the vineyards; but mine own vineyard have I not kept ?"2 Does not the cultivation of the wilderness lead us sometimes unconsciously to overlook the growth of the weeds within our own garden? Are we never satisfied with being the instruments of grace, without being habitually the subjects of it? Yet of how little moment is it to "minister grace to our hearers," if we minister it not to ourselves! Is not conscience often rebuked by the assumed identity of our personal and official character? For, though the concentration of our employments in Divine things has clothed us officially with a spiritual garb; yet who of us can have failed to discover, that spirituality of doctrine is not always connected with corresponding spirituality of heart or conduct? The best of us probably are far more spiritual in our pulpits than in our closets, and find less effort required to preach against all the sins of our people, than to mortify one of them in our own hearts. Oh! how much more easy is it to preach from the understanding than from the heart! to expound the truth with satisfactory clearness to our people, and with delusive complacency to ourselves; than to be ourselves so moulded into its spirit, as to enjoy a holy preparation of heart in the previous 1 See Chap. vi. 2 Can. i. 6. Comp. 1 Cor. ix. 27.

3 See Hosea ix. 7.

study of it, its heavenly savour at the time of the delivery, and its experimental and practical influence in the after recollection.

This difficulty springs out of the peculiar self-deception, by which we are apt to merge our personal in our professional character, and in the Minister to forget the Christian. But time must be found for the spiritual feeding upon Scriptural truths, as well as for a critical investigation of their meaning, or for a Ministerial application of their message. For if we should study the Bible more as Ministers than as Christians-more to find matter for the instruction of our people, than food for the nourishment of our own souls; we neglect to place ourselves at the feet of our Divine Teacher; our communion with him is cut off; and we become mere formalists in our sacred profession. Mr. Martyn seems to have been tenderly conscious of this temptation-'Every time' (he remarked) 'that I open the Scriptures, my thoughts are about a sermon or exposition; so that even in private I seem to be reading in public." We cannot live by feeding others; or heal ourselves by the mere employment of healing our people; and therefore by this course of official service, our familiarity with the awful realities of death and eternity may be rather like that of the grave-digger, the physician, and the soldier, than the man of God, viewing eternity with deep seriousness and concern, and bringing to his people the profitable fruit of his contemplations. It has been well remarked-that, 'when once a man begins to view religion not as of personal, but merely of professional importance, he has an obstacle in his course, with which a private Christian is unacquainted." It is indeed difficult to determine, whether our familiar intercourse with the things of God is more our temptation or our advantage. For what accurate self-observer has not verified Butler's remarks on the repetition of passive impressions ;3 and found the effect of formal Ministerial repetition to be of a rapidly and powerfully hard

1 1 Martyn's Life, p. 60. How instructive was his godly jealousy in watching against this subtle temptation! I see' (he observes at a later period) 'how great are the temptations of a Missionary to neglect his own soul. Apparently outwardly employed for God, my heart has been growing more hard and proud. Let me be taught, that the first great business on earth is the sanctification of my own soul; so shall I be rendered more capable also of performing the duties of the Ministry in a holy solemn manner.' pp. 263, 264. The same incessant watchfulness was exercised in the work of translations- May the Lord in mercy to my soul save me from setting up an idol of any sort in his place; as I do by preferring even a work professedly for him, to communion with him! "To obey is better than sacrifice; and to hearken than the fat of rams." Let me learn from this, that to follow the direct injunctions of God about my own soul, is more my duty, than to be engaged in other works, under pretence of doing him service.' p. 272.

2 Wilkes's Essay on Conversion and Unconversion in Christian Ministers, p. 14.

3 Analogy, Part i. ch. 5. Paley mentions among the chief impediments to the Christian Ministry-'the insensibility to religious impressions, which a constant conversation with religious subjects, and, still more, a constant intermixture with religious offices, is wont to induce.' He remarks more justly-that the consequence of repetition will be

ening character! As the natural consequence of going through the daily and Sabbath routine without renewed fire from the altar, the doctrines of the Gospel will be maintained, while the assimilation of our character to their heavenly spirit will be totally neglected. And in the absence of this spiritual character-what is our Ministry more than a beautiful and lifeless mechanism, unvisited by the Spirit of God, and unblest with the tokens of its acceptance?

Upon the whole, therefore, we observe the weighty influence of personal character upon our Ministrations. "Simplicity and godly sincerity," disinterestedness, humility, and general integrity of profession are an "epistle known and read of all men." Indeed character is power. The lack of it must therefore blast our success, by bringing the genuineness of our own religion, and the practical efficacy of the Gospel, under suspicion. Apart also from the natural effect of our public consistency, there is also a secret but penetrating influence diffused by the habitual exercise of our principles. Who will deny, that--had he been a more spiritual Christian- he would probably have been a more useful Minister? Will not he, who is most fervent and abundant in secret prayer, most constant in his studies, most imbued with his Master's spirit, most single in his object, most upright and persevering in the pursuit of it-be most honoured in his work? ed with an extraordinary unction? the abundance of his heart?"

For is not he likely to be fill

Will not he speak most "of And will not his flock "take knowl

edge of him,” as living in the presence of his God; and "receive him" in his pastoral visits and pulpit addresses, "as an angel of God-even as Christ Jesus ?"

felt more sensibly by us, who are in the habit of directing our arguments to others; for it always requires a second, a separate, and an unusual effort of the mind, to bring back the conclusion upon ourselves. In all the thoughts and study, which we employ upon our arguments, what we are apt to hold continually in view, is the effect, which they may produce upon those who hear or read them. The further and best use of our meditation (their influence upon our own hearts and consciences) is lost in the presence of the other.' Sermon on the dangers of the Clerical Character, Works, viii. 137-142.

1 Massillon speaks with awful solemnity of the case of a formal Minister-' He contracts a callousness by his insensible way of handling Divine matters; by which he becomes hardened against them, and by which he is so far put out of the reach of conviction, in all the ordinary means of grace, that it is scarce possible he can ever be awakened, and by consequence, that he can be saved.' Not less awful is the language of Dr. Owen'He that would go down to the pit in peace, let him obtain a great repute for religion; let him preach and labour to make others better than he is himself, and in the mean time neglect to humble his heart to walk with God in a manifest holiness and usefulness: and he will not fail of his end.' Sermons and Tracts, folio. p. 47. 'It is shocking' (as an old writer pointedly remarks) 'to fall into hell from under the pulpit-how much more so from out of the pulpit! Is it supposed, that a holy office makes us holy? Let it be remembered, that those who from their earliest childhood were fed with consecrated food, and breathed the air of incense, "were sons of Belial-they knew not the Lord" (1 Sam. ii. 12.) Can we forget, that Judas "fell from his Apostleship, that he might go to his own place?" Acts i. 25. Does not every unconverted Minister carry about with him in his very commission his own sentence of condemnation? Mark xvi. 16.

CHAPTER IX.

THE DEFECT OF FAMILY RELIGION; AND THE WANT OF CONNEXION OF THE MINISTER'S FAMILY WITH HIS WORK.

THE qualifications of a Christian Bishop apply to the lower orders of the Ministry. And not among the least important are those, which mark the Minister in his family. A family' (as Quesnel beautifully observes) 'is a small diocese, in which the first essays are made of the Episcopal and Ecclesiastical zeal, piety, and prudence." If therefore "a man know not how to rule his own house, how shall he take care of the Church of God?"2 For he cannot reasonably expect to perform in his parish the work, which he has not cared to accomplish at home. The mark set upon Eli's family illustrates the necessity of the regulation, that an elder must be one "having faithful children." Though he cannot convey grace to his children, at least he can enforce restraint, and acquit himself of the guilt of "honouring his sons before God." He can inculcate upon them the responsibility of promoting his Ministry by a consistent conduct-thus adorning not only their Christian profession, but their parent's principles; and shewing, that the principles of their

1 Quesnel on 1 Tim. iii. 12.

2 1 Tim. iii. 5. Our Church fully recognizes the importance of this subject, in demanding of each of her candidates for the holy office a distinct pledge of family godliness.'Will you be diligent to frame and fashion your own selves and your families according to the doctrine of Christ, and to make both yourselves, and them, as much as in you lieth, wholesome examples, and patterns to the flock of Christ? I will apply myself thereto, the Lord being my helper.' Service for Ordination of Deacons. This is the injunction of the Apostle, 1 Tim. iii. 12. And the same command was enforced by the ancient laws of the church, which were much stricter concerning Clergymen's wives, children, and servants, than those of the laity. The houses of Ministers should be the schools of virtue, little emblems of a church, and patterns for all their parishioners, of peace and good order, sobriety, and devotion.' Comber. Compare also Dr. Nicholls, in Bishop Mant's notes on the service. It was a frequent petition of the excellent Philip Henry in his family worship That we might have grace to carry it, as a Minister, and a Minister's wife, and a Minister's children, and a Minister's servants, should carry it; that the Ministry might in nothing be blamed.' Life, p. 81. The testimony on this point of one of the most determined enemies of Christianity, is also remarkable. The emperor Julian, in endeavouring to re-establish Paganism-and accounting (as he declares) 'the strictness and sanctity professed by Christians, one of the main causes of the prevalence of their faith-gives directions (unquestionably copied from the injunctions to the primitive priesthood) that the heathen priests should be men of serious temper and deportment that they be neither expensive nor showy in their dress-go to no entertainments, but such as are made by the worthiest persons never be seen at the public games and spectacles-and take care that their wives and children and servants be pious as well as themselves.' Fas est et ab hoste doceri. Archbishop Secker thus briefly applies this testimony, 'Let not (I entreat you) this apostate put you to shame.' Jul. Epist. 49, ad Arsac, pp. 430, 431. Fragm. Epist. pp. 301-305. Secker's Charges, pp. 244, 245. 4 1 Sam. ii. 29.

31 Sam. ii. 17. iii. 13, with Tit. i. 5, 6.

father's house and Ministry are the rule of their conduct, and their real delight."

2

Mr. Herbert's 'Country Parson is very exact in the governing of his house, making it a copy and a model for his parish. His family is a school of religion.' This opens a wide field; including daily family worship the whole circle of family instruction--the principles of education, essentially upon a scriptural basis-the regulation of conversational habits-all bearing a concurrent testimony to the doctrine of the pulpit in its fullest detail. Habits of order also form an important part of this Christian model-doing every thing at its proper time-keeping every thing to its proper use--putting every thing in its proper place. Regularity in the payment of bills, and a strict avoiding of debts-are here worthy of high consideration. With respect to children—we must be careful to exhibit a clear practical illustration of the rules of order, submission, and indulgence, which we give to our people. How many of us in this point are wise for others, and yet unwise for ourselves! Perhaps nowhere are we so liable to self-deception, or so little open to conviction, as in the management of children. The importance of order also in the regulation of our servants is most obvious. Let them not be overburthened. A trifle spent in procuring additional help will often prevent irritation, confusion, and what is more than all, the necessary loss of the private duties of religion. Let conscientious attendance upon these duties be encouraged—allowance be made for infirmities—patience and forbearance be constantly maintained-sympathy be shown in all their trials and difficulties—family reading be followed with individual instruction. Thus let our Ministry pervade the lower departments of the household, considering every member of the house as if interested in their temporal welfare, and responsible for the care of immortal souls.

Bishop Hooper's palace was as if we entered into some church or temple. In every corner thereof there was some smell of virtue, good example, honest conversation, and reading of Holy Scripture.” Of Mr. Joseph Alleine (an admirable pastor) it is said—' that, as he walked about the house, he would make some spiritual use of every thing that did occur, and his lips did drop like the honey-comb to all that were about him. Philip Henry's family œconomy exhibited the most beautiful display of patriarchal godliness, simplicity,

1 Richmond's Life, p. 294, 295. The Mosaic law severely punished the transgression of the Priest's daughter, for the disgrace which she thus brought upon the holy office. 2 Chap. x.

Lev. xxi. 9.

3 Clark's Marrow of Ecclesiastical History, p. 222, and Fox's Acts and Monuments,

vi. 644.

♦ Alleine's Life and Letters, pp. 97-100.