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." 2 1 CHAPTER VII. THE INFLUENCE OF SPIRITUAL PRIDE. And ONE of the most profound and accurate observers of the heart has remarked, that spiritual pride offers to Satan his main advantage over the Christian. 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 leave us to exclaim-" Behold! how great a matter a little fire kindleth." 4 A Minister, affectionately devoted to his work, is honoured of God, and acceptable to his flock; some regard him as an 'Gilpin's notes on Fletcher's Portrait of St. Paul, pp. 50, 51. 2 Isaiah xlv. 11. 3 President Edwards' Thoughts on the Revival in New England. 4 James iii. 5. oracle; and are almost ready, as at Lystra, 1 to "do sacrifice unto him.” What a large share of humility, what unceasing supply of Divine grace, is needed to resist a temptation, that falls in so powerfully with the selfish 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 season of remarkable prosperity be granted-it will probably prove an hour of fearful temptation to our souls. 93 Cotton Mather appears to have been severely exercised on this subject, on his first entrance into the Ministry. We must refer to his life for a most close and detailed self-scrutiny, the substance of which is as follows: Apprehensions of pride-the sin of young Ministers-working in my heart, filled me with inexpressible bitterness and confusion before the Lord. I found, that, when I met with enlargement in prayer or preaching, or answered a question readily and suitably, I was apt to applaud myself in my own mind. I affected pre-eminence, above what belonged to my age or worth. I therefore endeavoured to take a view of my pride-as the very image of the Devil, contrary to the grace and image of Christ 1 Acts xiv. 13. 2 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 gloria, non amare quod amat. Gregor. de Curâ Pastor. 3 Hab. i. 16. as an offence against God, and grieving of his Spiritas the most unreasonable folly and madness for one, who had nothing singularly excellent, and who had a nature so corrupt-as infinitely dangerous, and ready to provoke God to deprive me of my capacities and opportunities. I therefore resolved to carry my distempered heart to be cured by Jesus Christ, that all-sufficient Physician-to watch against my prideto study much the nature and aggravations of it, and the excellency of the contrary grace.' There is weighty truth in the remark, that spiritual pride is the sin of young Ministers.' They do not generally learn so soon as Melancthon, the strength of old Adam.' The excitement of novelty awakens and maintains their energies in considerable power. Perhaps they are surrounded with an atmosphere of popularity. All this tends to blind their perception of "the mystery of iniquity" within, and to excite self-confidence, until they seem almost to aspire to a partnership with God in the salvation of souls; or at least conceive, that their services are of high importance in the Divine dispensations. The pride of popularity and success is their temptation. Vox populi is their motto. The breath of the multitude is their life. "Good report" is therefore a far closer test of the internal principle than "evil report." There is equal truth and knowledge of character in that sacred aphorism-"As the fining pot for silver, and the furnace for gold, so is a man to his praise." 'It is a very uncommon thing for men not to receive at least one part of the glory that is offered them. This is the touchstone, by which the fidelity of the Minister of Christ is tried. We value ourselves upon rejecting gross commendations, and extravagant flattery, because we would not make ourselves ridiculous. But when the praise is fine and delicate, and the incense prepared with art, how seldom is it, that we do not suffer ourselves to be intoxicated thereby !'-Quesnel on Acts xiv. 13, 14. Si minister verbi How few of us could say with Henry Martyn- Men frequently admire me, and I am pleased; but I abhor the pleasure that I feel.' ' Selfishness is indeed the peculiar character of this sin. It is, as if we could take no comparative interest in the conversion of sinners through other instrumentality than our own, or-as if we measured our regard to the glory of God by the opportunities afforded for the display of our own glory. We wish for eminence rather than for usefulness. We want to stand alone. Instead of rejoicing in the spiritual acquirements of others, we are reluctant to admire superior talents, even when they are consecrated to the cause of our Great Master. We cannot bear any thing that shines too near us, and will probably eclipse our own brightness, either in the higher excellence of gifts, or in the more diligent improvement of them. How different was the spirit of the Jewish Lawgiver, who was willing, that all the people should share in his extraordinary gifts!? How different was the temper of the Great Apostle, who could rejoice in the extension of the Gospel from laudatur, versatur in periculo.' Augustine.-' They are not our best friends, that stir the pride of our hearts by the flattery of their lips. The graces of God in others (I confess) are thankfully to be owned, and under discouragements and temptations to be wisely and modestly spoken of; but the strongest Christians do scarcely show their own weakness in any one thing more than they do in hearing their own praises. Christian! thou knowest thou carriest gunpowder about thee. Desire those that carry fire, to keep at a distance from thee. It is a dangerous crisis, when a proud heart meets with flattering lips. Faithful, seasonable, and discreet reproofs are much more safe to us, and advantageous to the mortification of sin in our souls.' Flavel. 1 Life, p. 43. The same Christian tenderness and self-suspicion appeared upon the report of his Ministerial success- I was encouraged and refreshed beyond description, and could only cheerfully and gratefully offer up myself to God's service: but it was at the same time a check to my mind to reflect, that, though God might in his sovereignty bless his word by my mouth, I was not on that account less sinful in my Ministrations.' 2 Numb. xi. 29. unchristian motives, and by the mouth even of those, who were ranging themselves in unprovoked opposition to his disinterested labours. And can we anticipate any measure of Divine influence upon our work, except this unchristian jealousy is a subject of habitual watchfulness; and except the consciousness of our secret dispositions to its indulgence covers us with self-abasement before our God? The hinderance of this sin to the progress of the Christian Ministry may be argued a priori from the Scriptural character of God, as a jealous God, who "giveth not his glory to another;" and who therefore will blast all assumptions to the honour of Divine agency, as encroachments upon his sovereign prerogative. It may also be practically evinced by the testimony of conscience, observation, and experience. Is not "the axe" powerless, when it dares to “boast itself against him that heweth therewith?" 3 Have not we uniformly found, that those Ministrations, which have brought us most elevation and honour with men, have been scantily favoured with the tokens of the Divine presence and power? It is never likely to be so well with us, as when we are content to appear, like Paul at Corinth, “ fools for Christ's sake, weak and despised;"4 and ready "most gladly to glory in our infirmities, that the power of Christ may rest upon us." 5 It is of little comparative moment that our Ministry should bear the stamp of talent, erudition, or pathos. But if it should be characterized by the savour of humility, and love, it will be best adapted to display the glories of Immanuel, and most honoured with the manifestations of his Spirit in our people. 1 Phil. i. 15-18. 2 Isa. xlii. 8. 3 lb. x. 15. 5 2 Cor. xii. 9. |