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" 3-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.'5 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. He is like to be

but a heartless preacher, that hath not the Christ and grace that he preacheth in his heart.' 1

Though indeed the blessing is in the institution, not in the instrument; yet a deficiency in the instrument ordinarily weakens the power of the institution. The want of personal religion is therefore a most serious 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 enlightened, and subsequently confirmed and established in the truth, is most important to connect the perplexities of our people. 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 ourselves felt its condemning, killing 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." The love of the Saviour, the faithfulness of his word, the beauty of holiness, the prospect of eternity, will of course be most effectually exhibited by those who can say " We also believe, and therefore speak."4

Little fruitfulness can be expected in our pulpit department, in the absence or defect 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 Reformed Pastor. No theological erudition, as such, can answer the question— "What must I do to be saved!" He who furnishes the reply, must have something better-the possession of the same religion, which he can then only satisfactorily explain to others. Otherwise he will be either strnck dumb by the enquiry, or be a blind leader of the blind, confident in his own wisdom, and in that wisdom liable to perish everlastingly.' Antichrist, by the Rev. J. Riland, p. 118. Neque enim aliorum salutem sedulo unquam curabit, qui suam negligit.' Calvin on Acts xx. 28. Unless Christ be learned spiritually 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.

2 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 Appendix to his Life-a choice piece of Ministerial Biography.

32 Cor. i. 4-6.

4 Ib. iv. 13.

and love, and at least to desire to live like him.' Indeed, what persuasiveness can there be in the wearisome task of speaking of Divine things without Divine affections? A man who cannot persuade himself to be holy, will 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 Psalm 1. 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 with 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. Neither genius, nor the cloquence of the schools, nor oratorical declamation are required for public 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. A sermon, however well digested, can never be

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I Walton's Life of George Herbert.

Referring to an affecting incident in Origen's history, when soon after his excommunication for having sacrificed to the idols, he was requested, and in a manner constrained, to preach at Jerusalem. He opened his Bible, Psalm 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 sym. pathy with his sorrow-Clark's Marrow of Eccles. Hist. where are given his own most striking expressions of grief and contrition on the occasion. Pp. 20-23.

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* 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 excellence of such a country, which we were never in, but know by maps 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. 4 Matthew xii. 34.

well preached, until it has been first preached to ourselves. It is the present experience, nourishment, and enjoyment, that gives a glow of unction far beyond the power of adventitous accomplishment; and makes us not only edifying to our people but (what is more rare and difficult) profitable ministers to ourselves. To bear our message written upon our hearts, is the best method of conveying to our people deep and weighty impressions of the things of God. We must bring them not only" that which we have seen with our eyes, which we have looked upon," but something-"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 point out the Saviour to our people from our own perception of his glory and love.

We observe again the importance of personal religion-in confirming our testimony with a Christian example. Men judge things more fully by the eye than by the ear; consequently Ministers' practice is as much regarded, if not more than their sermons. So that-suppose in the pulpit they should resemble Holy Angels, yet if in conversation they be found but very ordinary, carnal men; 'tis not a thousand elaborate discourses,

'This was Doddridge's custom.-See Life, chap. ii. Do not we thus penetrate into our subject with more depth and spiritual discernment, than mere thought or critical study could furnish? For may not these be employed even upon our pulpit exercises, without any of that tender seriousness and compassion for perishing souls, and sense of Ministerial obligation, which become the public discharge of our office? 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. Shepard of New England gave the same testimony. How confidently, when we have thus proved our armour, may we venture to recommend it! It was the neglect of this watchfulness that made a late eminent Minister remark, that in preparing sermons for others he had sometimes been in danger of destroying his own soul. 21 John i. 1-3.

a John i. 36.

4 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 Ecclesia 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 eòrum 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 that spirituality of character, which results from evangelical principles, and influences the heart to Ministerial devotedness.

which will be able, either solidly to impress their hearers with the faith of reality in religion, or any way engage their souls practically to fall in love with the same.' 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 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 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.' We must build up with both hands-with our doctrine and our life. We must be what we preach; exhibiting the pattern, the motives, and the principles of godliness to our people not only putting the copy before them, and leaving them to write; but taking the pen, and showing them how to form each letter.' The minister is a continual -not a periodical character. "The beauty of holiness" must not be merely the appurtenance of the Sabbath. A holy sermon is but for an hour. A holy life is his perpetual sermon-a living, practical commentary of his doctrine-the gospel to the 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

senses.

1 Blackwell's Methodas Homiletica, 1712-a valuable work.

2 'The Priest,' (observes Bishop Bull) who is not clothed with righteousness — though otherwise richly adorned with all the ornaments of human and divine literature, and those gilded over with the rays of seraphic prudence is yet but a naked, beggarly despicable creature, of no authority, no interest, no use, no service in the Church of God.' Sermon in Clergym. Instruct. p. 286. The inscription-Holiness to the Lord-upon the costly dress of the High Priest strongly marks the adorning of the profession of the ministers of the sanctuary. Exod. xxviii. 28-30. with xxxix. 30, 31. Comp. Lev. xxi. 21. 4 Scott's Sermon. Compare 1 Timothy iv. 12. Theophylact on Matt. v. 2.

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