should never bow his knee, without making the momentous work before him a subject of large supplication, he will do well. But if he should add to his customary times of prayer seasons of retirement, consecrated to the sole purpose of contemplating the work, and separating himself to its service, he will do better. A man of special prayer will be a man of special faith and faith is the power, which enables "the worm to thresh the mountains," and, in holy confidence, to cast them down before him -" Who art thou, O great mountain? before Zerubbabel thou shalt become a plain.” 2 SECTION IV. EMPLOYMENT IN THE CURE OF SOULS. "EXERCISE thyself unto godliness 66 of the wise rules of the Apostle to his beloved son, for the course of his Ministry; a rule, which bears with most important application to the noviciate. Its connexion with the rule of study in the succeeding context is worthy of remark. Giving attendance to reading," without the active exercises of the sacred employment, would form a most incomplete and inefficient ministry. The want of exercise is as hurtful to the spiritual as to the bodily system; nor will studious habits circulate with beneficial influence, unless their results are operative in Christian activity. The Apostle allowed no entrance into the lowest department of the Ministry, without a period of probation. Natural capacity and spiritual qualifications, 1 Isa. xli. 14, 15. 2 Zech. iv. 6. 4 Ib. iii. 10. as well as personal consistency, must be put to the trial, before even the deacons could use their office" in the Church. Now, though no man can take the sacred office unto himself, until he be solemnly called to it by the Church, yet there is much subordinate employment in the cure of souls, that may legitimately exercise the natural capacities of the young probationer, increase his store of experience, and impart considerable benefit to the Church, and reciprocal advantage to himself. The superintendence of a Sunday-school is an employment from which many have drawn most valuable lessons of practical utility in the future exercise, and during the whole course of their Ministry. The instruction of the poor (whether in the way of casual intercourse, or with more or less of system) may be conducted with Christian humility, perseverance, and love, without infringement on the peculiar claims and character of the Ministry. And perhaps more preparation for future usefulness may be gathered from this employment, than from many months of contemplative study. An insight into the real condition of the future subjects of the parochial Ministration, and the acquaintance with their modes of expression, their peculiar difficulties and temptations, the causes of their ignorance, the wisest and most successful avenues of approach to them—this is knowledge, in which it would be well to be initiated, before the solemn obligation is undertaken; and the defect of which gives a general, and therefore unimpressive, character to the early ministrations of many excellent pastors. The best sermons composed in the study, must, under such circumstances, necessarily fail in adaptation to the wants and circumstances of their people; as exhibiting a want of sympathy in their distresses-a want of consideration of their ignorance a want of accuracy in drawing the lines. of character, and consequently in directing our "doctrine, reproof, correction, and instruction in righteousness" to the precise cases of just application. The visitation of the sick also, in the exercise of Christian sympathy, is of the highest importance to the probationer for the Ministry. Lessons are learned here, that could never be learned in the study. There the importance of the Gospel may be described or contemplated-here it is realized. There recollections may be digested with seriousness and accuracy of the vanity of the world, the nearness and prospects of eternity, the danger of delay, the blessedness of preparation, the deceitfulness of the heart, the power of Satan, the grace and love of the Saviour;-here the scenes are before the eye. Oh! how much "better is it to go to the house of mourning than to the house of feasting!" 1 How important is the observant study of the sick chamber! How responsible is a frequent attendance upon it! How fruitful are the instructions connected with it! How varied and direct their bearing upon every department of public and private Ministration! Many have been trained for important usefulness in the Church by frequent, and, in many instances, painful attendance, upon this school of instruction. The Ministry is not (like some branches of natural 1 Eccles. vii. 2. 2 One of the best universities, and one far too much unvisited, is the retired apartment of suffering poverty, the cottage or the garret of the afflicted; and one of the best lectures in divinity, and most fruitful of Christian conferences, is conversation on the things of God with those "poor of this world," whom "God hath chosen rich in faith. Many a Minister has there first learned the lesson of saving knowledge for his own soul, and thence has carried the best lessons, which he could give to his people.' Bickersteth's Christian Student, p. 37. science,) a work of contemplation, but of active, anxious, devoted employment. The spirit, business, and delight of doing good must therefore form an essential part of Preparation for the work. It would be well indeed, if the disciple of the Ministry was never obliged to say- Perdidi diem.' It would probably be wise to act as much as possible upon system, grounded upon a deep sense of personal neglect, strengthened by incessant prayer, and maintained by a course of persevering effort. Let him begin with his own family. Let him place their individual cases before him for distinct consideration and prayer-then pass on to neighbours, friends, societies, with which he may be more or less connected, and with all of whom his connexion is most responsible. The diligent cultivation of the most contracted sphere will furnish abundant employ for his exertions. There are neighbours to be instructed -the sick to be visited-the young to be won over to the ways of God. Opportunities daily press before him, which are as "the price in the hands of a fool that hath no heart" to improve them, but which to him are treasures of inestimable price, and talents of most solemn account. The circle of influence, and the field of opportunity, will probably extend in proportion to the improvement bestowed upon them; while, even within the smallest limits, there will be sufficient exercise of faith, prayer, and labour to serve the important purpose of Ministerial preparation; and "he that is faithful in that which is least, will be faithful also in much.' 1 The present subject suggests the remark, that a very rapid transition from the studies of the University to the services of the Sanctuary, does not often appear desir 1 Luke xvi. 10. able. At least, where these studies have been vigorously pursued, surely some interval of active (not monastic) retirement is needed to divert the mind from its former course into a more observant and consecrated habit of action. The schools of Plato and Newton will discipline the mind into most useful Ministerial habits, and furnish many important lessons of instruction. But their influence upon the general character is far too remote for immediate practical purposes. They supply no direct materials, whether of observation or of experience, for the rudiments of the Ministry. A course of probationary exercise upon a spiritual system, preparatory to Ordination, would be a most desirable appendage to our National Establishment. In defect of this advantage, an interval of inspection or initiation into the routine of the work under the superintendance of a judicious and experienced Pastor, might prove a commencing era of Ministerial fruitfulness. The opportunities afforded of learning would be the best preparation for teaching. Converse with experienced and exercised Christians would offer many advantages.1 The habit of religious conversation would contribute, even more than private study, to the enlargement of the mind; and much would be acquired in this field of observation and incipient engagements, which no other medium could adequately supply.2 1 Amongst which Dr. Doddridge enumerates-1. Increase to our own stock of knowledge. 2. Excitement to our own spirits: 3. The conciliation of respect among them: 4. The forming of an experimental strain of preaching. See his Lectures on Preaching. 2 President Edwards remarks in his Diary,—' More than ever convinced of the usefulness of religious conversation. I find by conversing on natural philosophy, I gain knowledge abundantly faster, and see the reason of things much clearer than in private study. Wherefore, resolved earnestly to seek at all times for religious conversation, and for those persons that I can with profit, delight, and freedom so converse with.' Works, i. 25. |