knowledge in a short time by prayer, than by many hours of laborious and accurate study. It will also strengthen the habitual engagedness of our hearts in our work, and our natural exercises and capacities for it. Living near to the fountain-head of influence, we shall be in the constant receipt of fresh supplies of light, support, and consolation-to assist us in our duties, to enable us for our difficulties, and to assure us of present acceptance, unfailing, and seasonable grace, and a suitable measure of ultimate success. The same heavenly resource will furnish us with fruitful matter for experimental intercourse with our people-giving us a clear insight into the workings of nature and grace, of sin and holiness, and enduing us with a spiritual ability to counterwork the wiles of Satan and the deceitfulness of sin in their incessant and fatal influence upon immortal souls. Hence also we shall be enabled to diffuse the spirit of the gospel in the mode of our Ministrations, in adapting them, under the influence of Divine wisdom, to the several cases of our flockspeaking with power to the unawakened--with compassion to the hardened--binding up "the bruised reed". and "strengthening," by solemn admonitions and expostulations, "the things that remain" among us "that were ready to die."* Nor is it the least advantage flowing from this habit of prayer, that it enables us to advocate the cause of our people before God, as well as to sympathize with their difficulties, and to lay ourselves out for their instruction, edification, and comfort. It is impossible to tell how large a portion of the prosperity of the church of Colosse flowed from the constant and laborious fervency of the supplications of Epaphras * Rev. iii. 2. on their behalf.* Probably these secret labours were as fruitful as his public services; and there can be little doubt, but we shall find that our most successful hours of employment for our people were not those when we were speaking to them from God, but when we were speaking for them to God. In this view it is of the utmost importance to associate our own interests with those of our people, and to unite prayer for ourselves with intercession for them. The help we may be able to afford them in their difficulties, trials, and weakness, is intimately connected with the spiritual temperament of our own minds, acquired or maintained through the same organ of heavenly communication which we recommend for their daily use and encouragement. The success of this operation is so certain, that an eminent divine has laid it down as a general rule—that when we would have any great things to be accomplished, the best policy is, to work by an engine which the world sees nothing of.' Thus Archbishop Secker gave this valuable and encouraging advice to his clergy-' Form yourselves thoroughly, by devout meditation and fervent prayer, to seriousness of heart, and zeal for the eternal welfare of souls; for then every thing else that you are to do will follow of course.' Our Master's example on this point is much to be observed. As man, he had most responsible concerns to transact with God. Nothing important was done without prayer. His entrance on his Ministry was with prayer§—his ordination of his first Ministers was preceded by a whole night of prayer. || After a day spent in works of instruction and mercy, *See Col. iv. 12. † Dr. Preston: formerly Master of Emmanuel College, CamSecker's Charges, p. 267. § Luke iii. 21 bridge. || Luke vi. 12. such as would have included a week of our ordinary labour, time was redeemed from sleep for this sacred employment.* The most effectual hindrances, therefore, to the fruitfulness of our pastoral work are those which impede our personal communion with the Lord. The great enemy thus successfully intercepts the supplies of spiritual life, so that the work of God within our own souls languishes from the want of its accustomed and needful support. There is the greater need of this heavenly exercise, lest activity in our public employment should be considered to atone for neglect of private intercourse with God, and thus our profession should become a snare to ourselves, and divested of all spiritual savour to our flock. Henry Martyn had occasion to lament that want of private devotional reading and shortness of prayer through incessant sermon-making had produced much strangeness between God and his own soul.' And in the review of the first year of his ministry, he judged that he had dedicated too much time to public Ministrations, and too little to private communion with God.'t Mr. Scott gives a most wholesome caution on this point- The principle that made the Apostle determine not to serve tables," though a good work in itself, should render Ministers in this day very careful not so to give their services, even to the most useful Societies, and to attend the meetings of them, as to prevent their "giving themselves continually to the word of God and prayer." A danger at present seems to arise on this side.' The Writer would therefore wish to draw his own mind and his brethren habitually to this recollection, that nothing will enrich or console us *Mark i. 21-35. 66 Martyn's Life, pp. 60, 62. Scott's Letters and Papers, p. 313. in the neglect of intimate communion with God. We must "walk with God" at any rate, or our souls will die. Even Christian communion will form a most empty substitute for this hallowed intercourse. The command is "Enter into thy closet, and shut thy door."* Shut out not only vanity and the world, but even for a time "the communion of Saints." The soul may lose its spiritual vigour in any company but that of God--in the best as well as in the worst--in the Church as well as in the world-in the active engagements of the Ministry as well as in secular employments. It was said of Fletcher by his interesting Biographer, that 'his deepest and most sensible communications with God were enjoyed in those hours when the door of his closet was shut against human creatures, as well as human cares. His closet was his favourite retirement, to which he constantly retreated, whenever his public labours allowed him a season of leisure. His public labours, astonishing as they were, bore but little proportion to those internal exercises of prayer and supplication, to which he was wholly given in private. The former of necessity were frequently discontinued ; but the latter were almost uninterruptedly maintained from hour to hour. He lived in the spirit of prayer.'† Was not this the secret of the extraordinary power that rested upon his Ministrations? The out-pouring of this spirit of supplication would revive our work and enlarge our success. We know who hath said--" Ask me of things to come concerning my sons, and concerning the work of my hands command ye me." *Matt. vi. 6. Gilpin's notes on Fletcher's Portrait of St. Paul, pp. 50, 51. CHAPTER VII. THE INFLUENCE OF SPIRITUAL PRIDE. ONE of the most profound and accurate observers of the heart has remarked, that spiritual pride is the main door of Satan's advantage over the faithful servants of God.* And indeed many circumstances, trifling in themselves, but gathering fearful strength from incidental causes, add fuel to the secret flame, and in the destructiveness of the issue leaves us to exclaim-"Behold! how great a fire a little matter kindleth."† A consistent Minister, affectionately devoted to his work, honoured of God, and acceptable to his flock, by some is regarded as an oracle, and they are almost ready, as at Lystra, to "do sacrifice unto him." What a large share of humility, what unceasing supply of Divine grace is needed to resist a temptation falling in so powerfully with the growing principle of the natural heart! 'Great care must be taken, while we are endeavouring to destroy external idols, or those of vice in others, that we do not insensibly substitute ourselves in their place.'§ Successful fishermen need especial watchfulness, "lest they sacrifice to their net, and burn incense unto their drag."|| We must indeed labour and pray unceasingly for enlarged success. We must acknowledge with thankfulness, the measure that has been granted. But let us not forget that, should a *President Edwards' Thoughts on the Revival in New England. James iii. 5. Acts xiv. 13. § Quesnel on Acts xiv. 15. Sæpe sibi de se mens ipsa mentitur, et fingit se de bono opere amare quod non amat, de mundi autem gloriâ, non amare quod amat. Gregor de Curâ Pastor. || Hab. i. 16. |