selves, and to require of their own conscience" a reasonable answer of the hope "that is in them." Thus the habits of devotion cease to be passive and inanimate; the soul exercises itself on the subject of its safety; fervent piety gradually insinuates itself into the mind; and the true nature of the Gospel is seen during the earnest examination of its truth and doctrines. Such is the influence of the preacher. The regular service of the church may be performed, perhaps as well performed; the same prayers used, the same Scripture read; but these means will not prove generally efficacious, unless the preacher bring the doctrines to which the liturgy refers, and which the Scriptures inculcate, to the hearts of the congregation.

At the same time, I am as far as possible from intending to imply a superiority in the importance of one part of the service of the church above the other. There would need no other proof of a congregation having been

ill taught, than their being disinclined to pray. But our liturgy supposes and requires an experimental acquaintance with the leading doctrines of Scripture; and where these are not understood, which they will not be unless they are explained and enforced from the pulpit, prayer, confession, and thanksgiving become empty ceremonies, and the form of godliness remains without the power. It is by an harmonious correspondence between the the two parts of the service, by the unison of the sermon with the liturgy, that true Christians, under the divine blessing, are formed.

If this is a just statement, it is, indeed, an awful consideration for a minister, that so much depends upon his faithful performance of the commission with which he is charged, as a steward of the mysteries of God. Indeed, to those who may have witnessed the change which it is possible to effect, within the compass of a few years, by a pious and honest discharge of the ministerial duties, it

will appear that the different degrees of advantage possessed by different districts in this respect are scarcely less disproportionate, than those of the inhabitants of a Protestant and a Roman Catholic country, or of different states of civilization. All will be finally judged according to their opportunities. But what minister can have imbibed so little of the spirit of that Gospel which he professes to teach, or of that Master whom he has vowed to serve, or even of that ceremonial by which he has been dedicated to the ministry, as to think the spiritual advancement of his flock a matter in which he has but a trifling concern; or to be content with leaving them in the vestibule of their religion, instead of bringing them onward to its inmost recesses, and displaying to them the riches of its mercy and the fulness of its glory ?*

* Baxter's account of his success at Kidderminster is very encouraging, and without doubt has many counterparts in the present day. "The congregation was usually full, so that we were fain to build five galleries after my coming thither. Our private meetings also were full. On the Lord's days there was no disorder to be seen in the

I. I am aware it may be objected, that the effect I attribute to preaching, supposes both a degree and an equality of talent which it would be unreasonable to expect, universally, in the members of any profession. This objection, however, in part proceeds from a

streets, but you might hear an hundred families singing psalms and repeating sermons as you passed through the streets. In a word, when I came thither first, there was about one family in a street that worshipped God and called upon his name; and when I came away, there were some streets were there was not past one family in the side of a street that did not so, and that did not, by professing serious godliness, give us hopes of their sincerity. And those families which were the worst, being inns and alehouses, usually some persons in each house did seem to be religious. When I set upon personal conference with each family, and catechizing them, there were very few families in all the town that refused to come; and those few were beggars at the town's end, who were so ignorant that they were ashamed it should be manifest. And few families went from me without some tears, or seemingly serious promises for a godly life. Yet many ignorant and among us, but most of

ungodly persons there were still

them were in the parish and not in the town, and in those parts of the parish which were furthest from the town. Some of the poor men did competently understand the Body of Divinity, and were able to judge in difficult controversies; some of them were so able in prayer, that very

misapprehension of what is really required. Certainly the power of eloquence, whether in style or manner, in writing or in speaking, must vary; or, rather, can belong to very few. But then it is by no means generally needed. Piety, earnestness, and diligence, we have a right to expect in all, who have taken upon themselves the office of ministering in holy things. Let zeal and industry be directed by piety, and a ministry will not fail to command attention, though he may not be eloquent; and will be useful though he may be plain. Were his subject indeed one of common interest or importance, the graces of oratory, or the splendours of composition, might be requisite. But death and

few ministers did match them in order and fulness, and apt expressions, and holy oratory and fervency: abundance of them were able to pray very laudibly with their families or with others. The temper of their minds and the innocency of their lives was much more laudible than their parts. The professors of serious godliness were generally of very humble minds and carriage; of meek and quiet behaviour unto others; and of blamelessness and innocency in their conversations." Life and Times, Part I. p. 86.