character and capacities, are so often viewed through the medium of self-love and self-complacency, that in this, as in various other matters of moment, we are reminded of the, Divine aphorism-" He that trusteth to his own heart is a fool."* What would remain when the fervour of the bias had subsided, besides the melancholy exhibition of barrenness and want of furniture for the work? Nor must we admit the interference of parental influence in the choice of a work that wholly depends upon the basis of what Burnet calls a Divine vocation.' The national Church,' as has been truly and feelingly stated by one who had a deep personal interest in the subject, 'groans and bleeds from the crown of its head to the sole of its feet from the daily intrusion of unworthy men into the ministry,' from this source. The will of man' must be in subserviency and submission, not in forward operation, on a point so deeply connected with the interests of the church of God, and on which the will of God makes the sole and ultimate decision.

Nor should we allow personal and consistent pietyirrespective of other considerations-to form this decision. No man,' indeed, as Bishop Burnet remarks, ' ought to think of this profession, unless he feels within himself a love to religion, with a zeal for it, and an internal true piety, which is chiefly kept up by secret prayer and reading the Scriptures. As long as these things are a man's burden, they are infallible indices,

* Prov. xxviii. 26.

† Life of Legh Richmond, p. 475. The whole letter is worthy the deep consideration of Christian parents in regard to the ultimate designation of their children for the Christian Ministry. The pious Quesnel puts up a prayer in reference to this deadly evil "Lord, vouchsafe to put a stop to the torrent of this carnal love in parents. Thou seest how thy church is almost overwhelmed

with it. On John vii. 5.

.

that he has no inward invocation, nor motion of the

Holy Spirit to undertake it.”* Yet, on the other hand, every Christian is not ordained to be a Minister. The example of Aquila and Priscilla,† and the various helpers of the primitive church called over by name in the apostolical salutations, clearly prove, that an anxious concern, and a devoted application to the cause of God and of his Church, is a component part of Christian obligation, and honoured with the Divine approbation, in the ordinary walk of life. A wide field of service is opened to the Christian laity, for the exhibition of the spirit and zeal of the sacerdotal office in perfect consistency with the duties of their respective callings, and without an unauthorized intrusion upon the express commission of the sacred office. Without a Divine call, therefore, the greatest talents, the most holy spirit, and the most sincere intentions, cannot justify the entrance into the sacred office.

The two grand combining requisites for this "Divine vocation" may be determined to be, a desire and a fitness for the office.

I. We mark the desire of the work as a prominent feature in the Ministerial character and qualifications of Christ. From the beginning, while in the bosom of the Father, and in the anticipation of his ministerial work, he speaks of himself "as rejoicing in the habitable parts of the earth, and his delights were with the sons of men."§ "When he cometh into the world," for the accomplishment of his work, the same earnest desire distinguished him," I delight to do thy will, O my God." In the course of his Ministry he told his

*Burnet's Conclusion to the History of his own Times.
† Acts xviii. 25.
§ Prov. viii. 31.

Such as Rom. xvi. &c.
Psalm xl. 8.

disciples, that in a state of want "he had meat to eat
that they knew not of :" and in explanation of his hid-
den meaning, he bid them understand, that his delight
in his Father's work was to him "more than his neces-
sary food." The apostle strongly marks the desire as
a primary Ministerial qualification-" This is a true
saying," (his peculiar mark of emphasis, i. 15. iv. 9.
2 Tim. ii. 11.) "If a man desire the office of a bishop,
he desireth a good work." The apostle evidently
intends to mark a constraining desire, an excitement
much beyond that general desire to promote the glory
of God, which is the predominant principle in every
Christian heart; a special kindling within, concentrated
in this particular point, in character, if not in intensity,
like "the burning fire shut up" in the prophet's bosom,
and overcoming his determination to go back from the
service of his God. By this sign Moses separated
the Divinely-called labourers for the building of the
tabernacle, "every one whose heart stirred him up to
come unto the work to do it."§ The fire of love is
that which "many waters cannot quench." Its con-
straint overcomes all difficulties, and quickens to a
readiness of mind that would appear like presumption,
were it not restrained from self-confidence by an atten-
dant sense of unfitness and unworthiness.
The sense

of defilement almost shuts the mouth, but the sense of
mercy constrains the heart, and it "cannot stay."¶
The work of the Ministry is more desirable than the
*John iv. 32-34.

† 1 Tim. iii. 1. Ogeyouai, Appeto. It signifieth an earnest desire quasi porrectis manibus prehendere et arripere, 1 Tim. vi. 10. Heb. xi. 16. Quo verbo vehementior appetitus ac desiderium significatur. Estius ad locum. Orexis apud Plinium desiderium' Leigh's Critica Sacra. naλ8 egy ide. The lusting of the § Exod. xxx 21. ¶ Comp. Isa. vi. 5—8

spirit.

Comp. Jer. xx.

Cant. viii. 7.

9

highest earthly honours: so that even under the pressure of an overwhelming sense of its difficulty it cannot be relinquished.* The desire which is evidential of a Divine call will be most enlivening in the most spiritual and humble frames, and associating the longing to communicate the blessing to others with an ardent longing to receive larger measures of reciprocal benefit.

It should also be a considerate desire not hastily allowed to influence the mind-but a permanent biasthe result of matured deliberate calculation of the cost. This, it is to be feared, has been sometimes lost sight of, when secular professions, (more expecially the army and navy,) have been relinquished for the service of the altar. But under few circumstances is it more important to remember the declaration-" He that believeth shall not make haste." Waiting time is of the utmost moment to scrutinize the real principles of the heart, which have dictated an abandonment of the calling to which it was presumed that the Providence of God originally directed the decision, and in which it is the will of God in ordinary cases that we should "abide.”‡ A departure from a former course connected with a

*It is difficult to allude to the experience of Henry Kirke White on this subject, without some feeling of regret at his (to us) premature dismission. Since the time I was awakened to a true sense of religion, I have always felt a strong desire to become useful in the church of Christ-a desire which has increased daily, and which it has been my supplication might be from God. It is true, before I began to be solicitous about spiritual things, I had a wish to become a clergyman, but that was very different. I trust I may now say, that I would be a Minister, that I may do good; and although I am sensible of the awful importance of the Pastoral charge, I would sacrifice every thing for it, in the hope that I should be strengthened, faithfully to discharge the duties of that sacred office. I think I have no other reason to offer but this-the hope of being an instrument in the hands of God to the promotion of his glory is my chief motive.' See his Remains.

Isaiah xxviii. 16.

1 Cor. vii. 20,

reference to the sacred office, can never be justified in foro conscientiæ, or be productive of ultimate advantage either to the individual or to the Church, without the clearest light in the way of Providence-the most watchful caution against the influence of natural inclination, as the interpreter of Providence-the most earnest and persevering prayer—and the most satisfactory evidence of abstraction from all motives of personal ease, indulgence, or interest. Under these circumstances, where the call is not evidently of God, a due contemplation of the difficulties in prospect, combined with a trembling sense of his own weakness, will probably direct the mind of the candidate to some other undertaking of less cost and responsibility. This inconsiderate desire will gradually weaken and die away—or, if it should act presumptuously in pushing forward to the work, it will issue as has before been hinted, in bitter and unavailing fruits of repentance.*

It must also be a disinterested desire. Pure intention is of indispensable necessity to the meanest service in the Lord's work. Much more important therefore is it for the service of his sanctuary-that we should be divested of the selfish motives of esteem, respectability, influence, ease, worldly comfort or advantage-that we should "seek not great things for ourselves"-that we should aim at nothing but souls, rather willing to win one to Christ than a world to ourselves-and that we should exhibit a devoted consecration of all our talents to the service of God.† 'He who is called to instruct

* Matthew Henry admirably warns against intrusion into the sacred office. We must not,' said he, be forward to put forth ourselves in the exercise of spiritual gifts. Pride often appears in this under a pretence of a desire to be useful. If the motive be correct, it is good; but humility will wait for a call.' Life, p. 294.

The following Scriptures referring to this subject may call for self-inquiry in our secret communing with our heart: 1 Sam. ii. 36.