"2

Another valuable truth is illustrated by this narrativethe identity of the Christian faith under all the infinite diversity of circumstances. To see such men as Luther, Bradford, Hooker, Leighton, Schwartz, Brainerd, Martyn, Scott, Fenelon, and Boos-all finding the same way, and fundamentally resting upon the same salvation, furnishes an interesting commentary upon the declaration-" There is one body and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all!" How responsible then, is the "endeavour to keep the unity of the Spirit in the bond of peace,” -by repressing any peculiar views that might infringe upon it-by walking lovingly with our fellow-Christians so far as we are agreed 3-by refraining to estimate their character by the exact measurement of our own creed-and in the spirit of forbearance and love "trying the spirits whether they be of God." The principles of Romewherever they are held-produce bondage, not unity. Unity must be based on knowledge of essentials-consideration in essentials-humility in the acknowledgment of our own fallibility-love in covering faults. Fundamentals must be strictly laid down, yet not multiplied-else the room for the exercise of forbearance will be greatly contracted. But while the need of this unity may be learnt in the sighs of the godly in all ages of the Church, we still realize the assurance, that it is "one faith." And truly it is a delightful contemplation, that the whole family of God-from the beginning to the end of time-are saved in the same faiththat the endless diversity of views and measure of knowledge in no way contravenes the oneness of spirit—that, while unity of opinion is beyond our present attainmentunity of faith has been preserved entire. In the diligent cultivation of spiritual unity some nearer approach may be

Eph. iv. 4-6.

2 Ibid 3. 3 Phil. iii. 15, 16. Comp. Rom. xv. 1, 7.

gained to intellectual unity-so as to "be perfectly joined together in the same mind, and in the same judgment.”1 Meanwhile the Christian, whose spirit responds in the widest expansion to the Article of his Creed-" I believe in the communion of saints"-has the largest enjoyment of earthly happiness, and the closest conformity to the harmony of the church above.

We conclude this Preface with adverting briefly to a few points of Ministerial instruction. It is natural to view Boos more distinctly in his high character as a faithful minister of Christ. Nor can we doubt that some points of profitable application may be drawn from him. His preparation for his work, after he had received the knowledge of the truth, was that of a man of God,-prayer and study of the scriptures and valuable works night and day—whole nights, from time to time, spent in prayer-and a deeply cherished exercise to walk in close fellowship with his God and Saviour throughout the day. May our God prepare his servants for this sacred office by a large infusion of this excellent spirit! The character of his preaching was intimately connected with the state of his own soul. He generally felt most deeply his own sinfulness and insufficiency, when he was about to preach with unusual closeness to the consciences of his people. On these occasions he would commonly forget the sermon which he had carefully prepared, and throwing himself with tears upon his people, confessing that he had nothing to say to them, he would feel himself led on by the realized sense of their need, and his own weakness, ' to urge upon them that which the Holy Spirit gave him at that moment for their edification.'3 Several of his discourses, delivered in this spirit, are said to have been the instruments of religious awakenings that took place at Gallneukirchen. Nevertheless, this is an example to be followed with great caution, and which

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3 See Christian Observer, Sept. 1827.

probably was mingled with much natural impulse. There seems no reason why careful study should be supposed to damp the earnestness of a warm and energetic address, or to hinder the flowing of Divine unction upon it. As little reason is there, in the usual course, to anticipate any extraordinary or even ordinary assistance at the moment of excitement unconnected with diligent previous preparation. With this reserve, Boos's remarks are most valuable, and worthy of all consideration. We must dig very deep,' said he, to discern the treasure; and it is when we feel our weakness most, that we dig the deepest; for those are not the best sermons, which we have laboured over with difficulty; but those which we have, as it were, supplicated from the Lord with tears and prayers.'

This indeed was the character of his own ministry. He could testify that whatever time he could spare, either by day or night, he spent in his church, upon his knees before the altar, until he was able to comfort his congregation.2

In a later period, to one of his visitants in his mountain dell 'There is scarcely a place in these hills, on which I have not often prostrated myself upon my face, weeping, and entreating that the Lord would again graciously enable me to open my mouth joyfully, and preach his word with his blessing to the awakening of many.' And though this last testimony was given in a season of despondency, yet the cloud proved, as in many similar cases, not that his labours were ineffective, but that this faith was wisely, though painfully exercised. A Ministry of prayer must eventually be a Ministry of power.

There might be, and probably was, a degree of occasional harshness in the intensity of his addresses (and what Minister is not painfully conscious of an admixture of his own spirit with a better temperament?) but let those who would visit this error with severity, be softened by the tenderness

1 Christian Observer, ut supra.

2 Page 428

3 Page 14.

of his confessions, and his determinations to guard against his own temptations.1 We cannot but reverence the man, who, in the consciousness of fault, would maintain his confidence even to death in the uncompromising preaching of the gospel. 'We will gladly'—said he, 'alter this defect— but we cannot cease to preach the pure word of God-the gospel-and living faith in Christ. For these imprudent expressions, for which men will not pardon me, God and Christ will pardon me without difficulty: I am a sinner in all the ramifications of sin; but with respect to the preaching of faith in Christ, I am not conscious of being guilty of any other sin, except this, that I have not preached Christ in language sufficiently strong; but I hope and believe through him in the forgiveness of this, and all my other sins, and die quietly like a child.' 2

We could wish to transplant the Confessional' — his mighty engine of power-most harmlessly and most beneficially into every Protestant ministration. We would not have the Pastor stand upon grounds too high for his people's reach. We would guard the people also against any degree of Popish superstition. But with a scriptural measure of authority on one side, and reverence on the other— this mode of ministry we conceive to be of the highest importance. In private conference alone will our people state their difficulties freely-open their trials, whether of body, mind, or estate, and ask for further information on the subject of our sermons. Here we show them our true sympathy in their troubles—we can solve cases of consciencewe can give them individual directions for their personal and family duties. Here it is that we see the state of their minds, their degrees of knowledge and experience-any distinct indication of tenderness and awakening concern for their souls. Here also we learn how to preach with more distinct application-how to analyze character-to feel and

1 Page 202.

2 Page 226.

3 See Heb. xiii. 17.

reach the heart-to touch the right chord-to be able to advise, and reconcile differences. We are persuaded that this method of conference brings with it advantages-of which it is hard to say-whether they preponderate on the side of the Minister or the people.

66

Our beloved Irish brethren will see in this narrative— that it is no new and strange thing to be persecuted by the tyranny of a Catholic priesthood-to be driven from their Ministry their home-their flock; to have their converts branded as heretics-beaten, and obliged to seek refuge in flight,' for no other sin than the bold and condemning profession of their crucified Master. Here stands one before us for nearly forty years in this "fiery trial "-" faithful unto death." The sympathies of a tried and successful minister will readily discover the secret (under God) of his endurance. The attachment of his Philippian churchdearly beloved and longed for "-cleaving to him in spirit to the last-must have wonderfully sustained him—a most animating spring in the most desponding moments! "We endure all things," said the most eminent pastor of the church, "for the elect's sake. Now we live, if ye stand fast in the Lord." 2 But is it not humbling, to think how little we are honoured by suffering? The times seem to be preparing us for it. There is no greater crown of earthly glory and happiness than being faithful to our Master. May we be bold and stedfast in the spirit of meekness and love"in all things approving ourselves as the ministers of God! "3

In fine-There may be a few points in the history of this remarkable man, where we find some difficulty in 'separating the precious from the vile.' But how does his character as a man of God, and Christian evangelist-stand out"known and read of all men!" What a blessing was he to

1 Pages 70, 71.

2 2 Tim. ii. 10. 1 Thess. iii. 8.

3 2 Cor. vi. 4.