truth. The success of his preaching did not at all depend upon the softness and harmony of his periods, and therefore he disdained an attention to those petty ornaments of speech, which were quite necessary to help out the poverty of "man's wis"dom;" he sought something else, which those who preach themselves rather than Christ Jesus the Lord, have little reason to expect;* I mean, the power and demonstration of the Spirit. He knew that this alone could give him success; and ministers may learn from him, what to avoid and what to seek for, if they would be useful to their hearers. Men can but declare the truths of the Gospel; it is the Spirit of God who alone can reveal them nothing less than a divine power can present them to the mind in their just importance, and throw light into the soul by which they may be perceived; nothing less than this power can subdue the will, and open the heart to receive the truth in the love of it: without this concurring agency, even St. Paul would have preached in vain. From what has been said, we may remark two obvious reasons, amongst others, why we have so much unsuccessful preaching in our days: either the Gospel truths are given up, or the Gospel simplicity departed from. Where either of these is the case, the Lord refuses his power and blessing.

* A man who has languages and science in his head, but does not know or relish the Gospel of Christ, is an ignorant, indeed, a stupid person, unaffected with the grandest view of wisdom, power, and goodness, that ever was, or can be displayed; and whoever truly knows and embraces this mystery of godliness, is a wise man, a person of an excellent understanding, though he may not be much acquainted with those uncertain, unsatisfying systems which men have agreed to honour with the name of knowledge. See Ps. cxi. 10.

VIII. Another observable part of St. Paul's character, is his unaffected humility. In the midst of his eminent and extensive services, he retained a deep sense of the part he once acted against the Lord. He speaks of himself, on this account, in the most abasing language, as the chief of sinners, and strongly expresses his unworthiness of the grace and apostleship he had received, by comparing himself to an untimely birth; * and though his insight into the mysteries of the Gospel, the communion he maintained with God by faith in his Son, and the beauty of holiness which shone in his conversation, were all beyond the common measure; yet having, in the same proportion, á clearer sense of his obligations, and of the extent and purity of the divine precepts, he thought nothing of his present attainments, in comparison of those greater degrees of grace he was still pressing after. While, in the eyes of others, he appeared not only exemplary, but unequalled, he esteemed himself less than the least of all saints; and his patience and condescension towards others, and

* 1 Cor. xv. 8. “As one born out of due time." The original word is ExTρwμa, that is, an abortion. He speaks of himself under this despicable image (the true sense of which is not easily perceived by an English reader), to show the deep and humbling sense he retained of the part he once acted against the church of Christ. He considered himself as unworthy and contemptible to the last degree, as one of whom no good hope could be justly formed at that time, much less that he should be honoured with a sight of the Lord Jesus from heaven, and with a call to the apostolic office.

+ Phil. iii. 13. "Forgetting the things that are behind." As a traveller upon urgent business posts from place to place, forgets the distance and inconveniences behind him, and has all his thoughts taken up with the place he would be at, and the remainder of the road that leads to it.

Eph. iii. 8.

his acquiescence under all the trying dispensations of providence with which he was exercised, were a proof that this was not an affected manner of expression, but the genuine dictate of his heart. To speak of one's self in abasing terms is easy: and such lauguage is often a thin veil, through which the motions of pride may be easily discerned; but though the language of humility may be counterfeited, its real fruits and actings are inimitable. Here again he is a pattern for Christians. An humble frame of mind is the strength and ornament of every other grace, and the proper soil wherein they grow. A proud Christian, that is, one who has a high conceit of his own abilities and attainments, is no less a contradiction, than a sober drunkard, or a generous miser. All other seeming excellences are of no real value, unless accompanied with this; and though a person should appear to have little more than a consciousness of his own insufficiency, and a teachable dependent spirit, and is waiting upon the Lord, in his appointed way, for instruction and a blessing, he will infallibly thrive as a tree planted by the waterside; for God, who resisteth the proud, has promised to give grace to the humble.* But, in an especial manner, humility is necessary and beautiful in a minister. The greatest abilities and most unwearied diligence will not ensure success without it; a secret (if allowed) apprehension of his own importance, will deprive him of that assistance, without which he can do nothing; "his "arm will be dried up, and his right eye will be darkened;"† for the Lord of hosts hath purposed to stain the pride of all human glory, and will honour none but those who abase themselves, and

* James, iv. 6.

Zech. xi. 17.

are willing to give all the praise to him alone. If any man had ground to set a value upon his knowledge, gifts, and services, St. Paul might justly claim the pre-eminence. But though he was an apostle, and an inspired writer, though he had planted churches through a considerable part of the known world, though he was received as an angel by many to whom he preached, and, by a peculiar favour, had been caught up into the third heaven; yet he was, by grace, preserved from being exalted above measure, or from assuming an undue superiority over his brethren. The authority with which he was intrusted he employed solely to their advantage, and accounted himself the least of all, and the servant of all. How very opposite has been the conduct of many since his time, who have aimed to appropriate the name of ministers of Christ exclusively to themselves!

Such was our apostle, and the same spirit (though in an inferior degree) will be found in all the faithful ministers of the Lord Jesus. They love his name; it is the pleasing theme of their ministry, and to render it glorious in the eyes of sinners is the great study of their lives. For his sake they love all who love him, and are their willing servants to promote the comfort and edification of their souls. They love his Gospel, faithfully proclaim it, without disguise or alteration, and shun not to declare the whole counsel of God, so far as they are themselves acquainted with it. They contend earnestly for the faith once delivered to the saints; and are desirous to preserve and maintain the truth, in its power and purity. The knowledge of their own weakness and fallibility makes them tender to the weaknesses of others; and though they dare not lay, or allow, any other foundation than that which God has laid in Zion, yet, knowing

that the kingdom of God does not consist in meats and drinks, but in righteousness, peace, and joy-in the Holy Ghost, they guard against the influence of a party spirit: and, if their labours are confined to Christians of one denomination, their love and prayers are not limited within such narrow bounds, but extend to all who love and serve their Master. They have entered upon the ministry, not for low and sordid ends, for popular applause, or filthy lucre, but from a constraining sense of the love of Jesus, and a just regard to the worth and danger of immortal souls. Their zeal is. conducted and modelled by the example and precepts of their Lord; their desire is not to destroy, but to save; and they wish their greatest enemies a participation in their choicest blessings. In the subject-matter and the manner of their preaching, they show that they seek not to be men-pleasers, but to commend the truth to every man's conscience in the sight of God; and when they have done their utmost, and when God has blessed their labours, and given them acceptance and success beyond their hopes, they are conscious of the defects and evils attending their best endeavours, of the weak influence the truths they preach to others have upon their own hearts; that their sufficiency of every kind is of God, and not of themselves; and therefore they sit down, ashamed, as unprofitable servants, and can rejoice or glory in nothing but in him who came into the world to save the chief of sinners.

It might be expected that a spirit and conduct thus uniformly benevolent and disinterested, and witnessed to, in a greater or less degree, by the good effect of their ministry and example amongst their hearers, would secure them the good-will of mankind, and entitle them to peace, if not to respect. But, on the contrary, these are the very