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.’ 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 7iot profit this people at all, saith the Lord?”2 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.
2 Jer. xxiii. 21, 33. Comp. Article xxiii. Luther’s language is very strong — ‘Expect a vocantem; interim csto securus; imosi esses sapientior ipso Saloinone 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 cnini Deus fortunat laborera eorum, qui non sunt vocati; et quanquam qusedam salutaria afferant, tamen nihil sedificant. E regione, magna semper fecerunt, qui, Deo vocante, docuerunt.’ Quoted in Sal Terrse, 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 eelf into the vineyard, without staying till God by nis 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 m 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 hig Ministers. And shall we dare to contest, and take away this right from the King of kings r Qucsnel on Ephes. iii. 2. Col. i. 1,
3 See Numb, xviii. 7. 8 Chron. xjfvi, 16 — 30,
Church of Christ. Our great Head himself appeared with delegated not with self-coi7i?nlssioned authority. Prophetically he had declared his call to hie great work.^ 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.’ 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 office tend to the same point. 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 — “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. 2 Matt. iii. 16, 17, also xvii. 5. John xii. 28 — 30.
3 John viii. 16, 42. Ibid. x. 1, 2.
5 Such as called, Heb. v. 4. Separated, Afits 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 arc therefore Mini.ster.s of God, not only by way of subordination, as princes and civil magistrates (whose execution of judjfincnt 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 T Book v. c. lxxvii. 1, 2.
8 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 f 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 lis faithful, putting us into the Ministry.”*
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.
However, ’ that which no man ought to do, almost every man
t 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. 13. 5 Pastoral Care, chap. vi.
does, in making himself the sovereign judge of his own caUing.’* A misguided bias, constitutional propensity, or worldly considerations, often perplex the path, and obscure the tokens of the Divine guidance. May a man presume that he is thus “inwardly moved by the Holy Ghost,” because his inchnation leads him to the Ministry — or he has been educated for it — or he is thrust into it by the wishes of friends, or even by parental counsel or authority? It would indeed open a wide door for enthusiasm, to suppose, that a bias of the mind was a sufficient warrant for this most solemn undertaking. Motives and feelings, individual character and capacities, are so often viewed through the medium of self-complacency, that we are forcibly reminded of the sacred aphorism — “He that trusteth to his own heart is a fool.”* What would survive the fervour of the bias, beside the melancholy exhibition of an unfurnished mind; or such a low standard of Ministerial obUgation, as would bring the office into utter contempt? Nor must we admit parental interference in the choice of a work, that wholly depends upon 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 — not in forwardness — on a point so deeply connected with the interests of the Church, and where the will of God should govern the sole and ultimate decision. ‘Happy that person, who can say with the Apostle, that it is “through the will of God,” and not through his own, or that of his parents, that he is in the sacred Ministry.’*
Nor should jjersonal and consistent piety (irrespective of other considerations) form our determination. ‘No man,’ indeed, (as Bishop Burnet remarks,) ’ ought to think of this p’ofession, 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, that he has no inward vocation, nor motion of the Holy Spirit to undertake it.’* Yet, on the other
1 (Juesnel on Heb. v. 4. 2 Prov. xxviii. 26.
3 Life of Lcgh Richmond, p. 475. The whole letter is worthy the deep consideration of Christian parents, in the ultimate designation of their children for the Christian Ministry. The pious Qucsnel puts up a jiraycr in reference to this deadly evil — ‘Lord, vouchsafe to put a stop to the torrent of this carnal love in parents. TJiou. scest how thy church is al)>wst overwhelmed with it.’ On John vii. 5. Quesnel on 1 Cor. i. L
5 Conclus’on to the History of his Own Times. Sec also Past. Care, chap. vii. Even for the charge of the poor — probably connected with the preaching of the Gospel — spiritual quahfications were requisite. Acts vi. 3. Comp. 1 Tim. iii. 8 — 10, hand, every Christian is not ordained to be a Minister. The example is of Aquila and Priscilla, and the various helpers of the primitive cluuch called over by name in the Apostohcal salutations,’’ clearly prove, that devotedness to the cause of God is a component and acceptable part of Christian obligation. In this wide field of service, laymen may exhibit the spirit of the Ministry in perfect consistency with their secular employ, and without an unauthorized intrusion upon the express commission of the sacred office; — the entrance into which, without a Divine call, the greatest talents, the most elevated spirituality, and the most sincere intentions, cannot justify.
The two grand combining requisites for this “Divine vocation” may be determined to be, a desire, and a fitness, for the office.
I. The desire of the work was a prominent feature in the Ministerial character and qualifications of Christ. While in the bosom of the Father, and in the anticipation of his work, “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.* On one occasion of bodily need, he told his disciples, that “he had meat to eat that they knew not of;” bidding them to understand, that his delight in his Father’s work was to him “more than his necessary food.’’^ The Apostle strongly marks a constrainirig desire as a primary Ministerial quahfication ;• something far beyond the general Christian desire to promote the glory of God — a special kindling within — 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.”’’ This constraint rises above all difficulties, takes pleasure in sacrifices for the work’s sake, and quickens to a readiness of mind, that (were it not restrained by conscious unfitness and unworthiness) would savour of presumption. The sense of defilement almost shuts the mouth; but the sense of mercy fills the heart, and it “cannot stay.”^ The work is more desirable than the highest earthly honours; so that, even under the most desponding anticipations it cannot be relinquished.’ This desire be
I Acts xviii. 25. 2 phil. iv. 3. Rom. xvi. &c. 3 Prov. viii. 31.
Comp. Psalm xl. 8. with Heb. x. 5 — 9., John iv. 32 — 34.
8 ‘This is a true sayins’,’ — (his peculiar mark of emphasis — 1 Tim.i. 15; iv. 9; 2 Tim. ii. 11, with 1 Tim. iii. l),”’Oo£yo,m., Appeto. It signifies an earnest desire, quasi porrectis manibus prehendere et arripere, 1 Tim. li. 10. Heb. xi. 16. Quo verbo vehmentior appetitus ac desiderium signijkator. Estius ad locum. Orexis apud Plinium desiderium.’ Leigh’s Critica Sacra. Ka»> cpyov cmdvun. The lusting of the spirit.
‘Compare Jer. xx. 9. Thus Moses separated the DiTnely-appointed builders of the tabernacle, Exodus xxxv. 21. * Compare Isaiah vi. 5 — 8,
9 It is difficult to allude to the experience of Henry Kirke White on this subject, with most enlivening, when the mind is most spiritual, and will connect the communication of the blessing, with ardent prayers for a large reciprocal benefit.
It should also be a cviisiderate desire — the result of matured calculation of the cost. This, we fear, has been sometimes lost sight of, in the exchange of secular professions, (more especially the army and navy,) for the service of the altar. But seldom is the declaration more important — “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 originally, (as it was presumed) suggested by the Providence of God; and in which ordinarily it is the will of God that we should “abide. “^ The relinquishment of a secular calling for the sacred office, can never be justified in foro conscienticB, or be productive of ultimate advantage either to the individual or to the Church — without the clearest providential light — 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 less responsible undertaking. This inconsiderate desire will graduall)’^ weaken and die away: or, if it should act presumptuously in pushing forward to the work, it will issue (unless the Lord should open his eyes) in bitter and unavailing fruits of repentance.’
It must also be a disinterested desire. Pure intention is indispensable to the meanest service in the Lord’s work. Much more important therefore is it — that our choice of the service of his sanctuary should be uninfluenced by the love of literature, or the opout some feeling of regret at his (to us) premature dismission. — ‘Since the time I waa 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 ray supplication might be from God. It is true, before I began to be solicitous about spiritual things, I had a uish to become a clergyman; hut that uas very difftrerd. 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. 1 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.
3 Matthew Henry admirably warns against intrusion into the sacred office. ‘We must not’ (said he) ’ be foncard to put forth ourselves in the exercise of spiritual gifts. Pride often appears in this, under the pretence of a desire to be useftil. If the motive be coi* rect, it IS good; but humility vnll wait for a call.’ Life, p. 294.
Wm VIEW OP THE CHRISTIAN MINISTRY:
portunities of indulgent recreation — that we should guai-d against desires of professional elevation — that we should be divested of the selfish motives of esteem, respectability, or worldly comfort — 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 souls ’ (said Bernard) ’ is called of God, and not by his own ambition; and what is this call, but an inward incentive of love soliciting us to be zealous for the salvation of our brethren 1 So often as he, who is engaged in preaching the word, shall feel his inward man to be excited with Divine affections, so often let him assure himself, that God is there, and that he is invited by him to seek the good of souls. ‘^ To the same purpose Quesnel observes — ‘One of the most certain marks of the Divine call is, where it is the purpose of a man’s heart to live, to labour, and to possess nothing-^ but for Jesus Christ and his Church.’^ Where the heart is
1 The following Scripture references may employ secret and serious self-inquiry: — 1 Sam. ii. 36. Micah iii. II. Phil. ii. 20, 21. 1 Tim. ill. 8. Titusi. 7 — 11. The command of God — Jer. xlv. 5. The appeal of his faithful servants — 1 Sam. xii. 3. Acts xx. 33. 1 Thcss. ii. 4 — 9. ‘Ask yourselves often’ — said Bishop Burnet — ‘would you follow that course of life, if there were no settled establishment belonging to it, and if you were to preach under the cross, and in danger of persecution 1 For till you arrive at that, you are yet carnal, and come into the priesthood for a piece of bread.’ Conclusion to the History of his own times.
2 Milner’s Church History, Vol. iii. 409.
3 Quesncl on Rom. i. 1, and John x. 1, 2. Calvin gives the same view — ‘Est autcm bonuin cordis nostri testimonium, ijuod neque ambitione, neque avaritia, neque uUa alia cKpiditate, sed sincere Dei timore, et sedilicands Ecclesije studio oblatum munus rccipiamus. Id quidem unicuique nostrum (ut dixi), si volumus Ministerium nostrum Deo approbare, necessariumest.’ Instit. Lib. iv. c. iii. 11. Comber supposes, that our Reformers had this definition in their view in framing the important question in the Ordination Service, which was written a few years after the publication of the Institutes. Philip Henry gave a most beautiful exposition of this desire, in answer to the question put to him at his Ordination. — ‘As far as upon search and inquiry I can hitherto find, though there be that within me, that would seek great things for myself (if indeed they were to be found in this calling), yet with my mind I seek them not. But the improvement of the talent, which I have received in the service of the Gospel, for the glory of God, and the salvation of souls, I hope is in my eyes. If there be any thing else, I own It not — I allow it not. While so many “seek their own,” it is my desire, and it shall be my endeavour, to “seek the things of Jesus Christ.” ‘Life, p. 34 — Matthew Henry’s self-inquiry at the same sacred season was of a similar spirit. ’ 1. What am /?’ Have I been convinced of my condition, and been humbled for my sin 1 Have I heartily given myself to Christ 1 Have I a real hatred of sin, and love of holiness “? 2. What hare I done? Time trifled! opportunities lost! engagements broken! conversation unprofitable! forgetfulness of God and of duty! 3. From tchat principles do I undertake this uork 7 I trust from a persuasion of the Divine institution of the Ministry, of the ncces-Bity of a Divine call, and of my call to the work: from zeal to God, and love to precious souls. 4. What are my ends in this work? Not taking it as a trade to live by; not to get myself a name, or to maintain a party; but aiming at the glory of God, and the good of souls. 5. What do I want? That God would fix my heart in dedication to the work; that he would be with me at my Ordination; that he would fit me for my work with the gifts of knowledge, utterance, and prudence; and with all Ministerial graces, especially sincerity and humility; and that he would open a door of opportunity to me. 6. What are my resohUioTis? To have nothing to do with sin; to abound in gospel obedience; to consider my Ordination Vow m the employment of my talents, the maintenance of the freed from selfishness, and purely acted upon by the will of God, and the readiness to labour for him, there is much encouragement to advance toward this holy function. The importance and purity of this desire are strongly marked, as the grand qualifications to,” feed the flock of God.“i” If I do this thing willingly,” (says the Apostle) “I have a reward.“^ — ‘But if you do not feel in yourselves’ (as the eloquent Massillon addresses his clergy) ‘a desire of being employed as the ambassadors of God — judge ye yourselves, whether ye are called into the Lords vineyard. God implants a love in the heart for the service to which he calls; and better would it have been for you to have felt, that it was not the Ministry for which you were intended, than that you should possess a want of inclination for the performance of its duties. It is not necessary, that a voice from heaven should say to you in secret —” The Lord hath not sent you.” Your judgment, enforced by the dictates of your conscience, tells you so.”
II. But to this desire must be added a competent measure of Ministerial gifts. Our Lord was furnished with this evidence of his call, and endowment for his work.* The Apostle distinctly connects this abihty with our commission, which he directs to be consigned not to “faithful men “generally — but to those among them,” which shall he able to teach others also.^^’ But as this subject has already come before us,« we shall only observe, that the ability for the sacred office is very distinct from natural talent, or the wisdom and learning of this world. These — ^^om^A subordinately inost useful and important — are no where mentioned as constituting the essentials of Ministerial qualifications. A man of ordinary natural gifts, and under Divine teaching, may be able to pray, to preach the Gospel, to administer the sacraments, and to save immortal souls. And such a one has a far better claim to the title of i Minister of Christ, than an erudite scholar or accomplished theologian, destitute of spiritual qualifications. In directing the ignorant in the way of heaven — in awakening the careless and insensible — in subduing the rebellious — in dealing with the entanglements of tempted consciences — how inefficient would be all the force of philosophical or historical illustration! One simple declatruth, the charge of my family, the supcrintondonce of my flock, and the endurance of opposition. Abridged from M. Henry’s Life, p. 34 — ^14.
1 See 1 Peter v. §. 21 Oor. ix. 17. 3 Massillon’s Charges, p. GO.
Compare Psalm xlv. 7. Isaiah xi. 2 — 1; xlii. 1; lxi. 1. His own messenger exhibited these credentials to the people — John iii. 34.
5 2 Tim. ii. 2. Elsewhere he marks this qualification by a word, which our trans-Ifltors have given with sufficient accuracy — “apt to teach” — Jiaxriitos — 1 Tim. iii. 2 2 Tim. ii. 24. Compare 2 Cor. ni. G.
Part I. chapter vi. On Ministerial Qualifications.
ration of the Gospel,’ on the other hand, would, with the Lord’s blessing, remove the darkness, melt away the stubbornness, and bring in all the consolation of heavenly light and peace. We doubt not but the true Christian Minister, well-furnished with human lesivmng — without castijjg away this valuable gift — yet makes far more use of, and estimates at a far higher value, that learning which he has obtained “in the secret place of the Most High.”* This is the fitness inninly, though not exclusively to be sought for. Let the noviciate be found in the daily habit of prayer, in the conscientious improvement of his natural gifts, in a dihgent increase of his intellectual as well as spiritual stores — and he will find the promise made good — “Whosoever hath, to him shall be given, and he shall have more abundantly.’”^ In this course he may largely encourage his desire to be duly admitted into the sacred office, soberly anticipating the results according to the will and word of God, but not regarding them as the warrant of his preparation or desire for the work.
So important, however, is the combination of desire and capacity* that neither, separated from the other, can be deemed suflScient. The desire (though correctly answering to the standard of intensity, consideration, and purity) does not of itself attest a Divine vocation. We cannot suppose the Lord to send unqualified labourers, however willing, into his vineyard :* and none bat he can qualify them. The servant of God, therefore, may be called to yield his most ardent wishes in the conscious inability to set forth the truth in an intelligent and effective form. Yet may he in this self-renouncing sacrifice console himself with the most gracious acceptance of his desires,’ though his services be not required. Nor will the richest furniture of Ministerial gifts, without a special desire and interest in the work, (though it may qualify the Christian for important usefulness as a helper of the Church) evidence a movement by the Holy Ghost for this high and important service. But when the Lord constrains the heart of his servant with a desire, and furnishes him with competent ability — when in the clear apprehension of the labour, pain, and difficulty of the work, he can yet say — None of these things move me* — then may he seek to be set apart by the instrumentality of man, having the witness
1 Such as Matt. xi. 28. John iii. 16, &c 2 See Philippians iii. 7. 8.
3Matt. xiii. 12; XXV. 29.
* In common life, ’ he that sendeth a message by the hand of a fool, cutteth off the feet, and drinketh damage” — Prov. xxvi. 6. Could we then suppose, that Divine wisdom would commit the administration of the Church to capacities inadequate to the reiponsibility of that most important trust?
8 1 Kings viii. 18. Acts xx. 34.
within him that he has been called by God. And such a call will be duly authorized by the presbyters of the Church, and will doubtless be yet more clearly attested by the Divine blessing upon his work.*
The Providence of God, as we have before hinted, will probably afford more or less confirmation of this call. For this is “the wheel within a wheel,” moving in harmonious conjunction, but in direct subserviency to his purposes respecting his Church. If therefore these arrangements direct the choice of a secular calling, much more may we expect him thus to guide the inward call to his own work — a matter so deeply connected with the interests of his kingdom. The providential disposing, therefore, of a person’s circumstances, thoughts, inclinations, and studies, to this main end — the disappointment of his plans for a future course in life — the unexpected and repeated closing up of worldly avenues — unlooked-for openings in the Church (in the way of iisef illness, not of preferment) — some particular crisis in the individual sphere — some change or influence of family circumstances — one or more of these may prove the “word behind him, saying — This is the way, walk ye in it.”^ Direction, however, will probably be given rather in opposition to indulgence of a constitutional propensity — damping a sanguine temperament, and rousing an indolent habit. Wise and tender discipline will form the pliable spirit, ready to discern and follow our Father’s will. The Lord usually trains his servants to waiting, and to much conflict in their way to his immediate service. But in humble patient confidence, their “path will be as the shining light.”’
1l he judgment of Christian friends, and specially of experienced Ministers, might be useful in assuring the mind, whether or not the desire for the work be the impulse of feeling rather than of principle, and the capacity be self-deceiving presumption. The
1 This view of the subject is nearly identical with Bishop Burnet. His appUcation is too striking to be omitted. ‘This man’ (remarks the Bishop with a solemnity truly episcopal), ’ and this man only — so moved and qualified, can in truth and with a ^ood conscience answer, that he trusts he is inwardly moved by the Holy Ghost. And every man that ventures on the saying it without this, is a sacrilegious profaner of the name of God, and of his Holy Spirit. He breaks in upon his church, not to feed it, but to rob it; and it is certain, that he who begins with a He may be sent by the father of lies; but he cannot be thought to “enter in by the door,” who prevaricates in the first word that he says in order to his admittance.’ — Pastoral Care, ch. vi.
2 Isaiah xxx. 21.
3 I must add this to the encouragement and comfort of such as can resolve to deliver themselves up to the conduct and direction of Providence, that I never knew any one of those few, who have followed this maxim exactly, that have not found the fruit of it even in this world — as if there had been a secret design of heaven, to encourage others to follow their measures — to depend on God, to deliver themselves up to his care, and to wait till he opens a way for their being employed and settled in such a portion of his husbandry, as he shall think fit to assign them.” Pastoral Care, ch. vii, go VIEW OF THE CHRISTIAN MINISTRY:
late pious and learned Dr. Leland took this satisfactory view of his own case — ‘God has been graciously pleased ’ (said he,) ’ to g-ive me some talents which seem capable of being improved to the edification of the Church. He hath disposed and inclined my heart to a willingness to take upon me the sacred Ministry, and that not from worldly, carnal ends and views, but from a sincere intention and desire of employing the talents he has given me in promoting the salvation of souls, and serving the interests of truth, piety, and righteousness in the world. And I have been encouraged by the judgment and approbation of several learned and pious Ministers, who, after a dihgent course of trials, carried on for a considerable time, judged me to be properly qualified for that sacred office, and animated me to undertake it. Upon seriously weighing all these things, 1 cannot but think, I have a clear call to the work of the Ministry; and I verily believe, that, if I rejected it, I should sin against God, grieve many of his people, counteract the designs of Divine providence towards me, and alienate the talents he has given me to other purposes, than those for which they seem to have been intended.’’
The importance of this discussion will be generally allowed. To labour in the dark, without an assured commission, greatly obscures the warrant of faith in the Divine engagements; and the Minister, unable to avail himself of heavenly support, feels his “hands hang down, and his knees feeble” in his work. On the other hand, the confidence that he is acting in obedience to the call of God — that he is in his work, and in his way — nerves him in the midst of all difficulty, and under a sense of his responsible obligations, with almighty strength. Yet under no circumstances is there a warranted ground for distress in a simple consecration to the service of God. Let the Minister in seasons of anxiety cast himself upon the mercy of God, and doubt not of acceptance.
But in closing our consideration of this subject, we cannot forget, that the inward call has not always accompanied the public investment with Ministerial authority. With many of us it is a painful recollection, that we entered into this sacred office with hearts unenlightened with Christian doctrine, and unimpressed with Ministerial obligations.2 Yet let the remembrance of this sin be in hu-
1 Sec Lcland’s Life, prefixed to his sermons. ‘Vocantur, quibus data facultas, voluntas, et locus. Omnia tria Dei dona tamcn requirunt nostrum studium. Oratio et diligentia poscitur, quo discas quod doceas. Voluntas ctiam petenda a Domino est. Locus docendi item quserendus est; nee tacendum, nisi ubi nemo velit audire.’ Bucer. De vi et usu S. Min.
2 See Scott’s affecting reference to his own case — Force of Truth, and Practical Observations on Numbers xvi. 1 — 19. Also the same confession from Mr. Walker of Truro, a miliation — not in despondency. Let us be afflicted indeed for our unhallowed approach to the sacred altar: yet not “swallowed up with overmuch sorrow.” There is with our gracious God mercy for this, as well as for any other sin; and we shall not apply to him for it in vain. Doubtless we should bear this sin in special remembrance to the end of our days; both as an occasion of magnifying the grace of God, and as an incentive to redoubled exertions throughout our future course. In order to generate in our hearts this deepened contrition, it will be well to bring frequently before our minds, and especially at the annual return of the season of our ordination, the vows, which we then took upon us: and in a new perception of their responsibility, to consecrate ourselves to God afresh, with a full determination of heart through grace to fulfil them. Thus receiving, as it were, a second commission, with shame and self-reproach, and yet with thankfulness; we shall be given to it; we shall have an evidence in our own souls, that, though at the time of ordination we were not “moved by the Holy Ghost,” we are so now; and if our conscience bear witness to us, that we are now cordially renouncing whatever is inconsistent with our high and heavenly calling, we need not doubt of God’s merciful acceptance in all our labours of love, and (in confirmation of his own word) of a blessing to be conferred also on our own souls according to our labour.
minister of peculiar simplicity and most honoured devotedness to his Master’s work. See his valuable collection of Tracts, entitled Practical Christianity, pp. 190, 191. Compare also ‘Humbling Recollections of my Ministry’ — (Seeley’s) an edifying Memorifd by a devoted Minister lately removed from his labours. I See 1 Tim. i. 11 — 16.