the defect of this mutual forbearance, often called forth by comparative trifles, reminds us in its baneful consequences" Behold how great a matter a little fire kindleth."* The faithful labourer may also find many hindrances which had taken root 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 prospect of "fruit unto perfection." He may be suffering also from the effects of prejudice superadded to the natural enmity to the Gospel, and taking its rise or occasion of excitement from the imprudence, inconsistency, or want of conduct in his predecessor. Lay influence also, connected with the higher classes of society, often hangs a weight upon the simplicity and power of his work. The contempt of the Sabbath —the predominant character of pleasure, dissipation, and general inattention or hostility to religion in the heads of the parish, circulates with wide and most injurious effect in direct opposition to the course of the Christian Ministry. And, where the influence 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 controuled by spiritual restraints; or to depart from the indulgent course of neutrality, when a more * James ii. 5. full sway of influence on the side of the Gospel might incur inconvenience or reproach. Now these hindrances are irrespective of personal responsibility in their origin, 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 will be of immense service in this warfare. The combined influence of the diligence of faith, "the meekness of wisdom," and "the patience of hope," will have their influence-if not in wholly counteracting the evil -yet in materially retarding its aggressive operation. Nor are the difficulties, which we have conceived to attach themselves to extensive spheres, insurmountable. Much may be done, much has been done, by the bending of general system to more minute applications. Methodized habits have been more effective under the greatest disadvantages, than a loose and undisciplined tone of Ministry, even when 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,"* appoints unto each its place in the firmament of his Church-as shall be most suited to the honour of his * Rev. ii. 1. name-for the purpose of his will-and for the edification of his Church. The direct tendency of these circumstances must however be admitted to be unfavourable to the progress of the Christian Ministry; and the success of the work under these restraints would probably consist not so much in any prominent outward change in a sphere of operations, 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 the Minister in his 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. THE want of Ministerial success may sometimes be traced 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, "Certainly I will be with thee."* 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 unproductive Ministrations-"I sent them not, nor commanded them; therefore they shall not profit this * Exod. iii. 19. people at all, saith the Lord ?"* The curse of barrenness was not, that their doctrine was unsound, but that they preached unsent. Under the old dispensation it was marked as the most dangerous presumption to touch the ark of God without a Divine warrant. Nor is it a less direct act of usurpation to take authority in the Church of Christ without a commission from her Divine Head. Christ himself appeared with delegated not with self-commissioned authority. He declared his Divine call prophetically upon his prospective undertaking of his work. It was manifested to the world as the preparatory step to his public Ministry, as well as in the course of his work. Often did he appeal to it as the credentials of his commission. § Those who "entered into the fold," without his authority, as the Head of the church, he stamps as "thieves and robbers," and he only who "entered in by" his Divine commission at "the door into the fold was the Shepherd of the sheep."|| 6 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 ?'¶ The different illustrations indeed of the office neces sarily suppose a regular call. We cannot conceive of a herald-an ambassador-a steward-a watchman-a messenger-an angel-with self-constituted authority. The Apostle asks, with regard to the first of these characters" How shall they preach except they be *Jer. xxiii. 32. Matt. iii. 16, 17. also xvii. 5. § John vii. 16. viii. 42. VOL. I. ¶ Quesnel on Eph. iii. Isa. xlviii. 16. lxi. 1. || John x. 1, 2. men. 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 what was 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 to man, except by his own express appointment. 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 For in that they are Christ's ambassadors and his labourers, who should give them their commission, but He, whose most inward affairs they manage ?'* The Divine call is either external or internal. As external, it is manifested by a commission received from and recognized by the church, according to the Scriptural and primitive order : not indeed qualifying the Ministers, but authorizing him whom God had internally and suitably qualified. The external call communicates only official authority. The internal call conveys personal qualifications. But both these capabilities, though essentially distinct in their character, and flowing from different sources--are indispensably requisite for the exercise of the Divine commission. Both of then may be expected to unite unto the government of Him who " is not the author of confusion, but of peace, as in all churches of the saints," and whose unction, fitting his servants for his work, is of a rational, holy Hooker v. 77. † 1 Cor. xiv. 33. |