men."1

up for one against another;" they learn to "glory in men;" and with the highest advantages of a spiritual administration, their Pastors are constrained still to speak unto them not as unto spiritual, but as unto carnal, even as unto babes in Christ "walking as The rise and progress of various heresies may also be strengthened by local combinations not immediately under our controul. The want of insight into the several departments of the flock in an extensive sphere, gives occasion for the watchful enemy to cast in his leaven, which, with a deadly influence, threatens to "leaven the whole lump." The Ministrations of some of the most eminent servants of God2 have suffered severely from this source; though it was probably as needful a trial of faith, patience, and humility in the midst of their successful energy, as was "the thorn in the flesh" to the great Apostle, to save him from the impending danger of being "exalted above measure."

Other hindrances, also, of this local character, belong more immediately to the,Ministry of the Establishment, and often act unfavourably even upon faithful and laborious exertions. The ground may have been pre-occupied by one or more of the organized systems of dissent, recognizing the grand principles of the Gospel, but under a form in many particulars opposed to the framework of our own system. This, under the most favourable circumstances, must be regarded as an evil; inasmuch as the want of Christian unity diminishes proportionably from the native power of the Gospel. Even if the respective Ministers are men of forbearance and brotherly love, and in the true spirit of their commission lay far more stress upon their points of agreement than upon their points of difference-it is not likely, that the same spirit should universally spread through their congregations; and the defect of this mutual forbearance, often called forth by comparative trifles, reminds us in its baneful consequences-"how great a matter a little fire kindleth !"5

The faithful labourer may also find many hindrances rooted in the soil, before it passed under his hands for cultivation. The rank and luxuriant weed of profession may have choked the growth of much, that might otherwise have sprung up with a prospect of bearing "fruit unto perfection." He may suffer also from the effects of prejudice superadded to the natural enmity to

1 See 1 Cor. i. iii. iv.

2 Cecil's Life of Cadogan. (Works, i. 252.) Vaughan's Life of Robinson, pp. 188—195. 32 Cor. xii. 7.

4 See some valuable remarks on this subject by Mr. Budd, in his work on Baptism, pp. 282, 283. Compare also Bickersteth's Christian Student, p. 290.

5 James iii. 5.

the Gospel, arising from the inexperience, imprudence, or inconsistency of his predecessor.

Lay influence also, often hangs a weight upon the effectiveness of the work. Particular individuals in the parish, in the lowest or even the highest ranks, are a frequent bar to usefulness. The contempt also of the Sabbath-the predominant character of pleasure, dissipation, and the general inattention or opposition to religion in the heads of the parish-too often present a hostile front to our course of effort and instruction. And, where the influence of the higher classes is of a less decided character, or even where it is exercised on the side of the Church, yet it is rarely unattended with material drawbacks. The respect for religion and for the ordinances of God does not always regulate the arrangements of the house, the general style of appearance, or the deportment of the lower members of the household. It may also be not wholly divested of a love of power; a reluctance to be controlled by spiritual restraints, or to depart from the indulgent course of neutrality, when a more full sway of influence on the side of the Gospel might incur inconvenience or reproach.

Now these hindrances, in their origin, are irrespective of personal responsibility, but most detrimental in their consequences. It would be obviously impossible to prescribe any specific course of procedure, applicable to every form of resistance. The general principles of the Ministry, well directed against the several points of attack, wik. be, however, of immense service in this warfare. The combined power of the diligence of faith, "the meekness of wisdom," and "the patience of hope "-if they do not wholly counteract the evil -will materially retard its aggressive operation. Nor are the difficulties attached to extensive spheres insurmountable. Much may be done much has been done--by bending general systems to more minute applications. Methodized habits have been more effective under the greatest disadvantages, than an undisciplined course of exercise, assisted by much local superiority. District systems of visiting have enabled laborious ministers to pass over a wide extent of ground with far more particularity and fruitfulness. And above all, the wise superintendence of the great Head of the Church has been signally displayed in a suitable adaptation of his chosen instruments for their specific work. Men are not all alike qualified for all situations. But "he that holdeth the seven stars in his right hand,”1 appoints unto each its place in the spiritual firmament, as shall be most suited for the honour of his name, for the

1 Revelation ii. 1.

purpose of his will, and for the edification of his Church. The hindrances, however, to which we have alluded, must impede our progress; so that our success will often consist, not so much in any prominent outward change in our sphere, as in the silent and effectual opposition to the current of evil; in the raising up of a band of witnesses to co-operate with us in our labour; and in the steady perseverance with which the ground is maintained in the midst of conflict and discouragement.

CHAPTER VI.

THE WANT OF A DIVINE CALL A MAIN CAUSE OF FAILURE IN THE CHRISTIAN MINISTRY.

WE may sometimes trace ministerial failure to the very threshold of the entrance into the work. Was the call to the sacred office clear in the order of the church, and according to the will of God? This question bears with vast importance upon the subject. Where the call is manifest, the promise is assured.1 But if we run unsent, our labours must prove unblest. Many, we fear, have never exercised their minds upon this inquiry. But do not we see the standing ordinance of the church written upon their unfruitful Ministrations—“ I sent them not, nor commanded them; therefore they shall not profit this people at all, saith the Lord ?" The blast was not, that their doctrine was unsound, but that they preached unsent. Under the old dispensation, intrusion into the priestly office was marked as the most dangerous presumption. Nor is it a less direct act of usurpation to take unwarranted authority in the

1 See Exod. iii. 10-12. Jer. i. 4-19.

Expecta

2 Jer. xxiii. 21, 32. Comp. Article xxiii. Luther's language is very strong vocantem; interim esto securus; imo si esses sapientior ipso Salomone et Daniele; tamen, nisi voceris, plus quam infernum fuge, ne verbum effundas. Si tui eguerit, vocabit te. Si non vocabit, non te rumpat scientia tua.-Nunquam enim Deus fortunat laborem eorum, qui non sunt vocati; et quanquam quædam salutaria afferant, tamen nihil ædificant. E regione, magna semper fecerunt, qui, Deo vocante, docuerunt.' Quoted in Sal Terræ, ut supra. Comp. Scott's Conti. of Milner, i. 156. 'I wish it were well considered by all clerks, what it is to run without being called or sent; and so to thrust one's self into the vineyard, without staying till God by his providence puts a piece of his work into his hands. This will give a man a vast ease in his thoughts, and a great satisfaction in all his labours, if he knows that no practices of his own, but merely the directions of providence, have put him in a post.' Burnet's Past. Care, ch. vii. The Ministry is a matter of pure grace and favour; who then will dare to enter into it without a Divine call? There is nothing in which a king would willingly be more absolute than in the choice of his Ministers. And shall we dare to contest, and take away this right from the King of kings?' Quesnel on Ephes. iii. 2. Col. i. 1.

3 See Numb. xviii. 7. 2 Chron. xxvi. 16-20.

2

Church of Christ. Our great Head himself appeared with delegated, not with self-commissioned authority. Prophetically he had declared his call to his great work.1 It was manifested to the world, at the commencement, as well as during the course of his public Ministry. Often did he appeal to it as the credentials of his commission.3 Those who "entered into the fold," without his authority, he stamps as "thieves and robbers ;" and he only, who "entered in by the door" of his divine commission, "was the Shepherd of the sheep."

The Scriptural terms of Ordination imply a direct controlling influence upon the agents. The various illustrations also of the of fice tend to the same point. We cannot conceive of a herald-an ambassador-a steward-a watchman-a messenger-an angelwith self-constituted authority. The Apostle asks, with regard to the first of these-"How shall they preach, except, they be sent ?" They may indeed preach without a mission, but not as the messengers of God. No one can be an ambassador, except he be charged expressly with instructions from his Sovereign (else would he deliver the fruit of his own brain, not his Sovereign's will and commands); ; nor can any one legitimately come in the name of God to confirm the revelations of his will, except by his own express appointment. God will seal his own ordinance, but not man's usurpation.

As to the entrance to the sacred function-having no extraordinary commission, we do not expect an immediate and extraordinary call. Our authority is derived conjointly from God and from the Church—that is, originally from God-confirmed through the medium of the Church. The external call is a commission received from and recognized by the Church, according to the sacred and primitive order; not indeed qualifying the Minister, but accrediting him, whom God had internally and suitably qualified. This call communicates therefore only official authority. The internal call is the voice and power of the Holy Ghost, directing the will and the judgment, and conveying personal qualifications. Both calls, however though essentially distinct in their character and source-are indispensable for the exercise of our com

1 Isa. xlviii. 16. lxi. 1.

3 John viii. 16, 42.

2 Matt. iii. 16, 17, also xvii. 5. John xii. 28-30. 4 Ibid. x. 1, 2.

5 Such as called, Heb. v. 4. Separated, Acts xiii. 2. Rom. i. 1. Sent, John xx. 21; with Isa. vi. 8. Made, Acts xx. 28. Thrust out, Matt. ix. 38. (Gr.) &c. Hooker admirably observes-'They are therefore Ministers of God, not only by way of subordination, as princes and civil magistrates (whose execution of judgment and justice the supreme hand of Divine Providence doth uphold); but Ministers of God, as from whom their authority is derived, and not from men. For in that they are Christ's ambassadors and his labourers, who shall give them their commission, but He whose most inward affairs they manage?' Book v. c. lxxvii. 1, 2.

6 Romans x. 15.

mission. Both therefore unite in His government, who "is not the Author of confusion, but of peace, as in all churches of the saints" and whose unction, of a rational, holy, and orderly character, harmoniously combines with the constituted appointment of his will. How plainly do the superscriptions of St. Paul's Epistles, (with one or two exceptions,) stamp his instructions to the churches with the seal of his heavenly commission! 'He is never weary of inculcating on us this truth-that the will of God is the sole rule of any man's call,' and the only gate by which he can enter into the Ministry. The Mission is divine in its fountain and institution-human in its channel and way of communication." It is therefore in this combined authority that we "serve God with our spirit in the gospel of his Son;" that we have the confidence that he will stand by us, and own our work; and that we thank Christ Jesus our Lord, who hath enabled us, for that he counted us faithful, putting us into the Ministry."4

66

The external call, though necessary and authoritative in its character yet, as being the mere delegation of man, is evidently not of itself a sufficient warrant for our work. The inward call is the presumptive ground, on which our Church delegates her authorized commission. Nothing can be more explicit than her solemn question to us-'Do you trust that you are inwardly moved by the Holy Ghost to take upon you this office? 'Certainly,' (as Bishop Burnet remarks with his usual seriousness) 'the answer that is made to this ought to be well considered; for if any says 'I trust so’—that yet knows nothing of any such motion, and can give no account of it, he lies to the Holy Ghost, and makes his first approach to the altar with a lie in his mouth, and that not to men, but to God." Now if there be any meaning in terms as illustrative of things, an inward movement by the Holy Ghost must imply his influence upon the heart-not indeed manifested by any enthusiastic impulse; but enlightening the heart under a deep impression of the worth of souls; constraining the soul by the love of Christ to "spend and be spent for him ;" and directing the conscience to a sober, searching, self-inquiry; to a daily study of the word: to fervent prayer in reference to this great matter; and to a careful observation of the providential indications of our Master's will.

6

However, that which no man ought to do, almost every man

1 1 Cor. xiv. 33.

2 Quesnel on 2 Cor. i. 1. Gal. i. 1. 'In times past,' observes Luther, 'when I was but a young Divine, methought Paul did unwisely in glorying so oft of his calling in all his Epistles; but I did not understand his purpose; For I knew not that the Ministry of God's word was so weighty a matter.' On Gal. i. 1.

3 Rom. i. 9.

4 1 Tim. i. 12.

5 Pastoral Care, chap. vi.