is in his proper office, or proper field? Should he not guard against a partial and self-favouring decision? Should he listen to the pride that disdains to come down lower? Ought he to identify the resignation of his office or his charge with the abandonment of usefulness? Should he not rather conclude that he is more likely to be serviceable in the sphere for which he is better adapted? Shall he surmise

that his " heavenly Father" will not care for him and his, but by his occupying a station for which he is not fitted, and which might be filled to advantage by one to whom God has given the apt endowments? Ought others to be accessory to such errors in the first instance, and to countenance perseverance in them afterward? Ought all to be silent spectators of these calamities? Is there no "meekness of wisdom," and no tender faithfulness, which may be usefully employed in these cases in modes of Christian admonition, counsel, and entreaty? And ought any motive to determine in this matter but regard for the glory of God, as involved in his revealed specification of ministerial fitness, in the edification of believers, in the increase of the church, in the conversion of sinners, and in the general spread and triumph of the gospel of Jesus Christ?

There is another point connected with the ministry of the gospel, upon which our inquiry may be made fitly and advantageously to bear. We cannot but think that were the grand consideration we are seeking to illustrate more powerfully realized, it would prevent an appearance which strikes somewhat painfully upon the eye of the devout and the zealous-the frequent waiving of the sacred office where qualifica

tions and circumstances combine to render it desirable and obligatory. How comes it to pass that so few young men of wealth, and who seem at the same time in all other respects eligible, feel inclined to devote themselves to the work of the christian ministry? When called to choose between this momentous and useful office, and the honour, riches, or ease promised by other walks of life, how happens it that the selection so rarely falls upon the arduous, humble, but still glorious "ministry of reconciliation?" There are some special reasons connected with the divine glory, applying to the case of the young man to whose mental endowments and spiritual qualifications God has added a goodly portion of this world's substance. There are localities every way promising, which nevertheless require for the present an unremunerated ministry. And they languish for want of it. Some have to be utterly abandoned. . It is not to the discredit of most ministers that they cannot occupy these stations. Impossibilities are not required. But such fields afford ample and appropriate room for the exercise of self-denial on the part of those to whom we now refer. Such a choice would be a pleasing indication of regard for the divine honour. It would furnish a class of labourers greatly needed. It would bring life and strength to many a little band struggling with all but insurmountable difficulties. It would diffuse light through many a dark corner of the country. It would gather many a new company of the faithful. And it would exhibit to the worldling and the sceptic, a lovely and convincing proof of the pure and selfdenying principles of the gospel. Barnabas had

land which he sold and laid at the Apostle's feet, whilst he gave himself to the labours of the ministry. Why should not others go and do likewise, not in mode, but in spirit and effect? What should hinder, unless it be fastidiousness, which disdains to submit to so humble an office-or pride which cannot brook its vexations-or cowardice which dares not encounter its trials-or indolence which shrinks from its toils or indifference which responds not to its urgent and holy calls-or undue worldliness which sympathises not with its spiritual and godly character? Surely the day is not distant when the apprehended glory of God will bring upon these favoured sons of providence and grace a strong and solemn bond, under the force of which they shall give utterance to their sense of responsibility in the words of one who sacrificed all his worldly prospects for the christian ministry: "Necessity is laid upon me; yea, woe is unto me, if I preach not the gospel."

1 Cor. ix. 16.

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CHAP. V.

CONTINUATION OF THE INQUIRY ON THE EXTENT OF THE REQUIREMENT TO DO ALL TO THE GLORY OF GOD.

WE must not allow our meditations and inquiries upon the social, relative, and official bearings of the important subject we are investigating, to lead us away from ourselves. We must not forget how truly personal is this great question. If God be not the end we seek as individuals, he will not be the end in any relation we may sustain. If there be no personal devotedness, there will be no social consecration to him. This we have already endeavoured to keep in mind, in our consideration of the motive which should guide and govern us in our search for truth, in our devotion, in our dispositions and demeanour. It is again placed before us, whilst we view the exemplification of our great rule:

IX. In the appropriation and use of the various faculties with which we are endowed, and talents with which we are entrusted.

Of these, our powers of mind and body claim special notice. The command to "GLORIFY GOD IN

YOUR BODY AND SPIRIT,' presents a wide field for the application of our principle. Mind in its own nature appears to indicate the proper object of its tendencies. Ought it not to move towards the Everlasting Intelligence whence it emanated? Is it seemly that the mental powers should break away and wander from the Infinite Source and Centre of all mind? Did the "Father of the spirits of all flesh," produce innumerable "offspring," that they might each set up a separate, independent, and even opposite interest? Shall that which proceeded more immediately from the Great Original, and which bore more than anything else, his "image and his likeness," show no affinity, no tendency, no approximation to its exalted source, but grovel in mere materiality, and lose itself in the grossness and defilements of sense? If we allow our minds to take this low, polluted, and evil track, we dishonour, we disown, we defy the mind-creating God, and ally ourselves to his enemies.

We also refuse to acknowledge God as the great end of our being and of our action, if we permit our minds to be occupied with any objects with greater interest and delight than with God. In this case we are idolaters without their forms. To say nothing of the enormous perversion of wasting precious and imperishable mind upon shadows and smoke and vanity, how frightful a contempt of God, is this chosen occupation, this voluntary engulphing of the spirit in earthly things! How blind and mad an affront to the Infinite Creator! What unmeasured and anom

* 1 Cor. vi. 20.