say, how strongly we are opposed to that preposterous method of study, which, alas! too much prevails among us-of forming our views of divine things from human writings, and afterwards supporting them by Scripture authorities, the result either of our own inquiry, or adduced by others too rashly, and without further examination or bearing upon the subject; when we ought to draw our views of Divine truths immediately from the Scriptures themselves, and to make no other use of human writings, than as indices marking those places in the chief points of Theology, from which we may be instructed in the mind of the Lord.' This exquisite Master of Theology proceeds in the same strain to remark the importance of the Student giving himself up to the inward teaching of the Holy Spirit, as the only mean of obtaining a spiritual and saving acquaintance with the rule of faith; it being needful, that he that is a disciple of Scripture should also be a disciple of the Spirit.' But the whole Oration De Vero Theologo, and its accompaniment, De Modesto Theologo, are so intrinsically valuable for the elegance of their Latinity, the beauty of their thoughts, and most of all for the heavenly unction that breathes throughout the compositions, that nothing further seems needed, than to commend them to the earnest consideration of the Ministerial Student.1

The serious exhortation of our Ordination Service -referring generally to study, and specifically to the study of the Scriptures, will fitly sum up this section in connexion with the preceding-You will apply

1 See Witsii, Misc. Sacra, vol. ii. Compare also similar thoughts, expressed with the same spiritual holiness, in Vitringa Typus Doctr. Prophet. pp. 106-108. Some valuable quotations are given from the Fathers in Du Pin's Method of Studying Divinity, chap. xiii.

yourselves wholly to this one thing, and draw all your cares and studies this way; continually praying to God the Father by the mediation of our only Saviour Jesus Christ, for the heavenly assistance of the Holy Ghost; that by daily weighing of the Scriptures, you may wax riper and stronger in your Ministry.'

LUTHER long since has said- Prayer, meditation, and temptation, make a Minister. ' No one will hesitate to admit the importance of the first of these qualifications who has ever realized the weight of Ministerial responsiblility-who has been led to know that his "sufficiency is of God," and that prayer is the appointed channel of heavenly communications. The student's conscious need of wisdom, humility, and faith, to ascertain the pure simplicity of his purpose, his necessary qualifications, and his Divine call to the holy office-will bring him a daily suppliant to the throne of grace." In his General Studies, abstracted from this spirit of prayer, he will find a dryness-a want of drawing his resources to this one centre of the Ministry—or perhaps a diversion from the main object into some track of selfindulgence.1 And even in this special study of the

1 An important and encouraging hint is given to us in the Life of Dr. Andrew Willet-' As he applied his heart to know, and to search, and to seek out wisdom, and to that end, according to that Apostolical direction, "gave attendance unto reading,' so likewise he followed that godly advice of Cyprian to Donatus, Epist. lib. ii. Epist. 2, to mingle frequent prayer with diligent reading: 'Sometimes,' (he saith,) speak to God—and sometimes let God speak to thee; and he professed to his friends how much he had thereby

scriptures he will feel himself, (as Witsius says) like a blind man contemplating the heavens '—or as when the world in its original confusion "was without form and void, and darkness was upon the face of the deep." God must speak to his heart-" Let there be light;" and "for this he will be inquired of to do it unto him."

In calculating the cost of the work—(the Ministerial exercises of faith and patience superadded to the daily difficulties of the Christian life)—what an awakening call is there for prayer, for additional supplies of heavenly influence that his knowledge may grow “unto all the riches of the full assurance of understanding' -that his heart may be constrained to a cheerful and ready obedience that all his powers may be consecrated to this sole object—and that the whole work of preparation may be sealed by an abundant blessing. George Herbert justly remarks of some in a preparatory way,' that their aim and labour must be, not only to get knowledge, but to subdue and mortify all lusts and affections, and not to think, that, when they have read the fathers or school-men, a Minister is made, and the thing done. The greatest and hardest preparation is within.' ' And indeed hic labor-hoc opus est. To bring the heart to the work and to keep it there-to exchange the indulgence of ease for

1

improved his talent.' Mr. Scott bears the same testimony-Speaking of his Scriptural studies, he adds-' But a spirit of continual prayer, mixed with reading, has been my principal help in all these things.' Life, p. 330. Quesnel, speaking of the importance of the study of the Scriptures to the Christian Minister, adds— 'He must learn them otherwise than by study. The unction of the Spirit is a great master in this science, and it is by prayer that we become his scholars. Much prayer and little study advance the work of God more than abundance of study without prayer.' John vii. 17.

1 Country Parson, chap. ii.

On

labour and self-denial, the esteem of the world for the reproach of Christ and of his cross-to endure the prospect of successive disappointment and discouragement,—this it is that raises within the "evil spirit" of despondency; "which kind can come forth by nothing but by prayer and fasting."1

2

In considering the Christian Minister as an expositor of Scripture, Wickliff's judgment of his main qualifi cation is equally striking and accurate. He should be a man of prayer--he needs the internal instruction of the primary Teacher.' Dr. Owen observes 3 with his usual impressiveness- For a man solemnly to undertake the interpretation of any portion of Scripture without invocation of God, to be taught and instructed by his Spirit, is a high provocation of him; nor shall I expect the discovery of truth from any one, who thus proudly engages in a work so much above his ability. But this is the sheet anchor of a faithful expositor in all difficulties; nor can he without this be satisfied that he hath attained the mind of the

Spirit in any Divine revelation. When all other helps fail, as they frequently do, this will afford him the best relief. The labours of former expositors are of excellent use; but they are far from having discovered the depth of this vein of wisdom; nor will the best of our endeavours prescribe limits to our successors; and the reason why the generality go in the same track, except in some excursions of curiosity, is not giving themselves up to the conduct of the Holy Spirit in the diligent performance of their duty.'

The first Ministers of the Gospel were prepared for

1 Mark ix. 29.

2 Milner's Church Hist. iv. 134. 3 See his work on the Spirit.

their work (unconsciously indeed to themselves) by

their Master's retirement for the continuance of a whole night of prayer to God.' With the same holy preparation the first Missionaries to the Gentiles were sent forth; and thus-instead of "returning (like the nobles of Judah) with their vessels empty, ashamed and confounded, and covering their heads "3—they gladdened the hearts of their brethren with tidings of the great things "that God had done with them." 4 Indeed an entrance upon this great work without the spirit of prayer, would be to "go a" most fearful “ warfare at our own charges." The kingdom of Satan would have little to apprehend from an attack of literature, or from any systematic mechanism of external form. The outworks might be stormed, but the citadel would remain impregnable. "The prey" will never be "taken from the mighty, nor the lawful captives delivered," by any other power than the Ministry of the Gospel clothed with Almighty energy. By this means the first attack was made by the servants of Christ, waiting in earnest prayer for the fulfilment of the faithful promises. The Christian Ministry is a work of faith; and that it may be a work of faith, it must be a work of prayer. Prayer obtains faith, while faith in its reaction quickens to increasing earnestness of prayer. Thus spiritual, enlightened, and encouraging views of the Ministry flow from the habit of diligent waiting on God. We may therefore safely conclude with Bernard,- Utilis lectio,—utilis eruditio sed magis necessaria unctio, quippe quæ docet de omnibus.'

If then the candidate for the Christian Ministry

1 Luke vi. 12-16.

3 Jer. xiv. 3.

2 Act's xiii. 2, 3.

4 Acts xiv. 27; xv. 3, 4.

5 Ib. i. 8, 14, with ii. 1.