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 3ubge ^amuef OXiffer QSrecfeinrib^i 
 
 ^dtnuef Otiffer QSrecfttntibge feong 
 
 to f ^ £i6rati? of 
 
 (Princeton C^eofogicaf ^etninarj 
 
 ScS 
 
24 INTRODUCTORY ADDRESS. 
 
 have so long and so needlessly infested them. It is time 
 that men of nerve and hardihood, with bodies fit to bear 
 about the souls of missionaries and martyrs, should be 
 poured forth from all the institutions of our country, to 
 help in the conversion of a ruined world. 
 
 Such, then, are a few of the leading temptations to 
 which you will be exposed in your course of preparation 
 for the Gospel Ministry. May the God of heaven guard 
 you against their seducing power, and give you a con- 
 tinued triumph over them ! 
 
 We had intended to state at some length, in the second 
 place. The incentives and supjjorts proper to your circum- 
 stances and pursuits. But space is wanting ; and we 
 must delay the presenting of these considerations for a 
 future volume. 
 
 In closing this address we only add, that the freedom 
 and directness of the above remarks are justified on the 
 grounds that they are true; that the warnings which 
 they convey, are highly important ; and that having no 
 secreta monita to give, we deal with you in the candor 
 and love of honest and deeply attached friends, address- 
 ing ingenuous youth, who have nothing to conceal, but 
 what they have also at the same time to abandon. There- 
 fore, seeing that both you and we must give account unto 
 God, we use great plainness of speech. 
 
 Most truly, your Brother and Friend, 
 
 JOHN BRECKINRIDGE, Corr. Sec. 
 
 Philadelphia, Office of Board of Education, 
 November 1st, 1832. 
 
d) 
 
 SCRIPTURE DOCTRINE 
 
 OF A 
 
 CALL TO THE WORK 
 
 THE GOSPEL MINISTRY 
 
PREFACE. 
 
 Some ysars ago, the writer was entrusted, by the 
 Presbytery of which he was then a member, with the 
 special care of that branch of their operations which re- 
 lates to the education of pious, but indigent young men 
 for the Ministry. In fulfilling this appointment, fre- 
 tjuent demands were made for information on the subject 
 of a call to that work. No satisfactory essay on the 
 subject was known. Things being thus, private appli- 
 cation was made to several fathers in the Church to 
 write such an essay for publication, but without success. 
 Being thus left, and by office being called to give infor- 
 mation, the writer at length reduced his thoughts to 
 something like system ; and early in April, 1831, 
 preached the following Sermon before the students of 
 the Union Theological Seminary, (Va.) Soon after, an 
 article appeared in the Biblical Repertory on the same 
 subject. The author has also within a few days learned, 
 that the excellent Thomas Boston published a sermon on 
 this subject, and founded on the portion of Scripture 
 which stands at the head of this Discourse. Although 
 he has never seen Mr. Boston's discourse, it is believed 
 
22 PREFACE. 
 
 that he, like the valuable writer in the Repertory, treats 
 the subject in a manner applicable to those who are in 
 the Ministry, or about to enter it, rather than to those 
 who think of taking measures that may finally lead to 
 that sacred office. Respecting the sameness of texts, the 
 language of another on a similar occasion is appropriate. 
 *' The coincidence was entirely accidental ; and the text 
 in each instance being employed very much in the man- 
 ner of a motto, it is hoped the train of thought will be 
 found sufficiently distinct." So much for the history of 
 this Sermon. The serious attention of the reader is in- 
 vited to a few remarks concerning 
 
 THE SPIRIT WITH WHICH THIS SUBJECT OUGHT TO BE 
 STUDIED. 
 
 That any subject, involving moral truth, religious 
 duty, and solemn responsibility, studied in an improper 
 spirit, may be, and most probably will be determined 
 sinfully, is in full accordance with scriptural principle 
 and careful observation. Besides, a wrong spirit is itself 
 highly criminal, even though it govern not final deci- 
 sions. If, then, we would innocently inquire into this 
 matter, we must approach it seriously, solemnly, reveren- 
 tially. Thus we ought to approach all subjects of a kin- 
 dred character — much more, then, this. He who jests, 
 
PREFACE. - 23 
 
 he who trifles, he who feels no solemn awe, when consi- 
 dering this matter, may well doubt not only his fitness 
 for the Ministry, but the reality of his piety. When 
 God was about to call Moses, and make him a great 
 prophet, He first appeared to him in the burning bush. 
 And when Moses " turned aside to see," God said, 
 " Draw not nigh hither," [remain at a reverential dis- 
 tance] : " put off thy shoes fi-om off thy feet, for the place 
 whereon thou standest is holy ground." " And Moses 
 hid his face," So let all do, who think of becoming 
 " Ambassadors for Christ," " Messengers of the LORD 
 af Hosts." Too much solemnity and holy reverence can 
 not be exercised on this momentous subject. 
 
 Another state of the heart, essential to the proper con- 
 sideration of this matter, is patient waiting on God, pro- 
 ducing caution and deliberation. This subject is often 
 introduced in Scripture in reference to our doubts and 
 difiiculties and darkness, and is often of imlimited ap- 
 plication. If any think otherwise, an examination of 
 those passages of revealed truth, in which the words 
 wait and haste with their variations occur, will satisfy 
 him. Moreover, common observation abundantly proves, 
 that purposes respecting duty, if hastily formed, are 
 either foolish, or hastily abandoned. A man who acts 
 c2 
 
24 PREFACE. 
 
 without due deliberation, is also guilty for so doing, even 
 though his decision be materially right, and carried into 
 effect. Humility, producing candor, and a willingness 
 to estimate "according to truth," one's deficiencies and 
 qualifications, is also indispensable. In this inquiry, 
 " Pope Self," is one of the important items. He who 
 is entirely ignorant of his faults and deficiencies, his at- 
 tainments and abilities, cannot judge intelligently or 
 satisfactorily. He who has real piety and much know- 
 ledge of himself, must have genuine and deep humility, 
 when he contemplates such an undertaking as that of a 
 Herald of the Cross. Neither will a disposition to deny 
 one's gifls and graces be any less dangerous than an 
 extravagant self-conceit. Humility " thinks soberly, as 
 it ought to think," and "judges true judgment." 
 
 Finally. All that is included in the idea of docility, is 
 necessary to a right investigation and decision. Of 
 course, the inquirer must possess a deep sense of the 
 folly of mere human wisdom ; a spirit of hearty prayer 
 to God for the teaching of the Holy Ghost ; a strong de- 
 sire to know the truth, and an entire willingness to act 
 upon the truth when known. Most, if not all, of the 
 foregoing specifications of spirit are beautifully illustra- 
 ted in the conduct of Samuel, when God was about to 
 
PREFACE. 25 
 
 employ him as a publisher of divine truth, (1 Samuel 
 iii. passim); and in the conduct of Saul of Tarsus, when 
 his bloody purposes were rebuked, and himself about to 
 be sent to preach Christ crucified. So soon as Saul was 
 arrested, he, " trembling and astonished," [here was re- 
 verence,] " said, Lord, what wilt thou have me to do ?" 
 [here were prayer for direction, solemn inquiry, and 
 strong desire to know the truth.] His prayer was 
 heard — his inquiry was answered — his patience and sub- 
 mission were tried. He was told to " go into the city," 
 and there learn what he must do. He went, thus mani- 
 festing his willingness to obey, and, in obeying, to 
 learn. Soon he did learn, and " preach Christ in the syna- 
 gogues, that he is the Son of God." Acts ix. 1 — 20. 
 
 Dear youthful Reader ! if you have not the spirit just 
 described, read no further, until you look to God through 
 Christ for the influences of the Holy Ghost, to make you 
 solemn, reverential, humble, candid, deliberate, docile, 
 wise, and holy, in your aims and purposes. 
 
 WM. S. PLUMER. 
 
 Petersburg, Va. Feb. 14M, 1832. 
 
SCRIPTURE DOCTRINE 
 
 OF A 
 CALL TO THE WORK OF THE GOSPEL MINISTRY. 
 
 And Jesus, walking^ by the sea of Galilee, saw two brethren, 
 Simon called Peter, and Andrew his brother, casting a net into 
 the sea : for they were fishers. And he said unto them, follow 
 me, and I will make you fishers of men. And straightway they 
 left their nets and followed him. And going on from thence, he 
 saw other two brethren, James the son of Zebedee, and John his 
 brother, in a ship with their father, mending their nets ; and he 
 called them. And they immediately left the ship and their father, 
 and followed him. Matt. iv. 18—22. 
 
 In the verses just read, several things are worthy 
 of notice ; but the leading idea, viz. : The calling of 
 Peter, Andrew, James, and John to the discipleship, as 
 ^. preparation for the Ministry, will engage our attention 
 at present. Let us view this subject, so that we may 
 take occasion from it to speak of the nature of a call in 
 general, marking the difference between such a call as 
 may be expected now, and such as we know to have 
 been given in the days of the Apostles. It may not be 
 amiss to make a few general statements, before we enter 
 into particulars. 
 
 The first is, that the subject, although plain in theory, 
 is yet of exceedingly difficult application. Modest, hum- 
 
28 CALL TO THE WORK 
 
 ble, pious men are very apt to be detered from all 
 thoughts of entering the Ministry, by many considera- 
 tions which naturally present themselves; while others of 
 doubtful piety, having in their compositions aspice of self- 
 conceit, and a dash of forwardness, frequently derive en- 
 couragement from such things as have in truth no appli- 
 cation to their cases. Most men must have witnessed 
 such occurrences. Notwithstanding this difficulty, it 
 is our duty to state scriptural principles with all possible 
 plainness, and endeavour in practice to guard carefully 
 against the abuse of them. Some have taught and prac- 
 tised contrary to the opinion just expressed ; but with- 
 out sufficient reason. All duties ouglit to be explained 
 and enforced, and all privileges fully and wisely decla- 
 red. The inquiry, " Who ought to study the question — 
 Am I CALLED ?" — admits of several answers. The Jirst 
 is. That no person who is vnthout piety need give the 
 matter his attention. The first thing for him to do, is, to 
 " think on his ways and turn his feet to God's testimo- 
 nies;" "to repent and believe the Gospel." Again. — No 
 female is bound to study this subject for personal decision 
 and action. " I suffi3r not a woman to teach." 1 Tim. ii. 
 12. Lastly, It may be a safe rule for every male member 
 of the Church to inquire, "Am I called?" In a great 
 majority of cases, even an hour's reflection may show 
 clearly that a negative answer should be given. But 
 that men in Christ, who are not far advanced in life, and 
 possess sound minds, may not dismiss the subject with- 
 out a moment's serious thought, is exceedingly evident. 
 
 But let us proceed to consider the nature of a call. 
 
 A call, then, is either extraordinary or ordinary. An 
 
OF THE GOSPEL MINISTRY. 29 
 
 extraordinary call to the Ministry is one given under 
 such circumstances as, in a marvellous and clear man- 
 ner, show the will of God. Thus the call of these four 
 fishermen was extraordinary, not merely because it was 
 given by Christ, the Head of the Church, (for all genu- 
 ine calls proceed from him), but because it was given by 
 him in person, and in terms so unequivocal and so plain 
 as to remove all ground of doubt. So also the calling of 
 Barnabas and Saul would seem to have been extraordi- 
 nary. " As they ministered to the Lord and fasted, the 
 Holy Ghost said, separate me Barnabas and Saul for the 
 work whereunto I have called them." Acts xiii. 2. An 
 extraordinary call, in its very nature, is confined to the 
 days of miracles. 
 
 An ordinary call differs from an extraordinary in 
 this, that in ascertaining its reality and genuineness, 
 we pursue the usual course by which duty becomes 
 known, without any supernatural or marvellous indi- 
 cations of the will of God. Such are all calls given 
 since the days of miracles. An ordinary call may be as 
 clear as an extraordinary; yet it must require more pa- 
 tience and longer time to ascertain it. Perhaps Flavel, 
 and Baxter, and Bunyan, and Owen, and Edwards, and 
 Brainerd, had, in the latter part of their lives, no more right 
 to doubt their call, than Paul or Barnabas had. An ordi- 
 nary call is distinguishable into a general and a special 
 call. 
 
 A general call is addressed to the pious generally, 
 and arises from the necessities of the world, and fi:om 
 the great principles of the Bible, which command all 
 Christians to " hold forth the word of life;" to " say. 
 
30 CALL TO THE WORK 
 
 Come." This general call is a very loud one. Macedonia, 
 by her necessities, cries for help as loudly as she ever did. 
 Hundreds of millions of this world's mortal, yet immor- 
 tal inhabitants are sinking- to endless night " for lack of 
 vision." Gospel precepts are addressed to all the friends 
 of Christ in such manner as requires each one, con- 
 strained by amazing love, to stand at his post, and do to 
 the extent of his ability. Tliis general call, however, 
 determines nothing as to the particular method, by the 
 adoption of which, each one shall serve. It barely says 
 to all, " Be strong." " Quit you like men." " Let your 
 light shine," " Glorify him in your bodies and spirits, 
 which are his," &c. &lc. 
 
 A special call to the work of the Ministry is such a 
 concurrence of qualities and events on an individual, as, 
 if explained by the principles of the Bible and of common 
 sense, will make it manifest that the will of God is that 
 he, on whom the concurrence is, should enter the Minis- 
 try. This is the call which every man must have, if he 
 would enter the Ministry in an acceptable manner. In 
 determining whether we be thus specially called, we are 
 to give good heed to the word and providences of God 
 as they separately shed light on each other, and unitedly, 
 on this subject ; and we are not to give any heed to 
 strange fancies, and unaccountable impulses, and sup- 
 posed visions. 
 
 The first evidence of a call which we shall notice, is a 
 desire for the icork. That this desire is necessary, is 
 very evident from Scripture : " This is a true saying. If 
 a man desire the office of a bishop, he desireth a good 
 work." 1 Tim. iii. 1. Common sense also revolts at the 
 
OF THE GOSPEL MINISTRY. 31 
 
 thought of a man engaging in a work, in which his 
 heart is not ; especially where, as in the Ministry, far 
 more harm than good will be done to all concerned, if 
 the heart be wanting. This desire must not be a tran- 
 sient emotion, but must possess essential permanency. 
 Neither must it be a faint desire, easily overcome by 
 counter-operations. These two ideas of permanency 
 and strength, are certainly included in that word "de- 
 sire," which first occurs in the passage just quoted. For 
 in the original there are different words corresponding 
 to the English word " desire." The first of these, 
 opsyf T'at, is a word of much more strength than the last, 
 irtiOvijiso. Doddridge translates the former " earnestly 
 desire," the latter simply " desire." This desire must 
 possess at least such permanence and vehemence as to 
 enable one, with the help of God continually sought, to 
 surmount obstacles as they present themselves ; to sub- 
 mit to all the delays and labours necessary to prepare for 
 the work ; and to make him willing to take the office 
 and work of a minister, and that only, and for life. This 
 desire, too, must be, not for the learned leisure, the fame, 
 the influence, the ease, or the emoluments of the office, 
 but for the office itself, taken in connexion with the joys 
 and sorrows, the pains and pleasures, the labours and 
 comforts, the responsibilities and rewards, which God 
 has inseparably connected with a conscientious and 
 faithful discharge of its duties. He that has such a de- 
 sire, has one quality significant of a call. The more 
 vehement and continuous this desire is, the more weight 
 ought it to have in our determinations. 
 D 
 
32 
 
 CALL TO THE WORK 
 
 Another thing of impoiiance in a call, is a deep and 
 abiding sense of personal weakness and unworthiness. 
 In view of the amazing magnitude and tremendous res- 
 ponsibilities, and eternal effects of the work, Paul said: 
 " Who is sufficient for these things ?" 2 Cor. ii. 16. If an 
 inspired apostle, who had been rapt in visions of the 
 third heavens, had such views, is it any wonder that all 
 who have right conceptions of the matter, should "ex- 
 ceedinglj'- fear and quake," when they meditate an en- 
 trance on this stupendous undertaking ! Neither again 
 need we be surprised, if many who are called, should, at 
 least for a time, shrink from any course that would be 
 construed as a pledge or preparation for induction into 
 the Ministry. Such feel their weakness, lament their 
 unworthiness, know their insufficiency, and draw back 
 with fearfulness. Here is one of those dangerous places 
 where it is possible for one to be led astray, and sin 
 against God. This is the point on which Jeremiah did 
 well nigh err. When God told him that He had " or- 
 dained him a prophet," he said, " Ah, Lord God ! I can- 
 not speak, for I am a child." Jer. i. 5, 6. Humility is 
 commendable, and, if genuine, cannot be excessive. Let 
 one, therefore, look at the promises, and ask help from 
 on high, and then judge whether he be not warranted 
 in expecting " out of weakness to be made strong." 
 
 This leads to the remark, that one part of this call is 
 some comfortable degree of confidence, that, notwithstand- 
 ing our great unworthiness and insvfficiency, God will 
 sustain us. Thus God assured Jeremiah that he should 
 be supported : " Say not, I am a child ; for thou shalt go 
 
OF THE GOSPEL MINISTRY. 33 
 
 to all that I shall send thee, and whatsoever I command 
 thee shalt thou speak. Be not afraid of their faces, for I 
 am with thee to deliver thee, saith the Lord." Jer. i. 7, 8. 
 Here was ground of confidence. On it Jeremiah relied. 
 Can you, in view of all that is discouraging- in yourself, 
 and in view of all that is encouraging from God, still say. 
 Though I am a worm of the dust, and less than the least 
 of all God's mercies, and the most unworthy of all whom 
 I know, yet God can, and I hope and believe He will 
 bear me up, and bear me through ? To this state of holy 
 confidence the apostle refers in these words : " And such 
 trust have we through Christ to God-ward : not that we 
 are sufficient of ourselves to think any thing as of our- 
 selves, but our sufficiency is of God, who also hath made 
 us able ministers of the New Testament." 2 Cor. iii. 4 — 6. 
 Judging from what you can learn of the will of God, 
 honestly, humbly, and earnestly inquired into, can you 
 " trust" that God will " make you an able minister of the 
 New Testament ?" If you can, " hold fast your confi- 
 dence, which hath great recompense of reward." If you 
 have never sought the will of God in the right manner, 
 an expectation of support can be but presumption ; and 
 the absence of it may only prove your guilt. 
 
 Another idea which it may be important distinctly to 
 present, is, that we put a high estimate on the office itself., 
 and on its appropriate pleasures, and consolations, and 
 work. This subject has already been alluded to, but it 
 deserves greater prominence in this discussion than it 
 now possesses. He is not fit to be in the Ministry, who 
 cannot find in the discharge of its peculiar duties a satis- 
 
34 CALL TO THE WORK 
 
 faction which he could not find in any other employ- 
 ment. Were you qualified, could it, would it be your 
 meat and drink to do the work assigned you as a minis- 
 ter of the word of God ? Paul says, " I magnify mine 
 office ;" as if he had said, " I commend and extol it. As 
 it occupies a large space in my own eye, so I desire it 
 may in the eyes of others." Does it present itself to your 
 mind as "a good work," an excellent employment, in 
 which you would, were it proper, engage rather than in 
 any other service ? 
 
 To what has been said must be added, the loishes of 
 judicious, impartial pious, people, (in that part of the 
 Church in which our lot is cast,) and the consent of the 
 proper authorities. This rule is to be observed in all or- 
 dinary cases, as is evident from the example of the apos- 
 tles and early Christians, in reference to deacons. " And 
 in those days, when the number of the disciples was mul- 
 tiplied, there arose a murmuring of the Grecians against 
 the Hebrews, because their widows were neglected in 
 the daily ministration. Then the twelve called the mul- 
 titude of the disciples unto them and said. It is not rea- 
 son that we should leave the word of God and serve ta- 
 bles; wherefore, brethren, look ye out among you seven 
 men of honest report, full of the Holy Ghost and wis- 
 dom, whom ye may appoint over this business, but we 
 will give ourselves continually to prayer, and to the min- 
 istry of the word. And the saying pleased the whole mul- 
 titude; and tliey chose Stephen, a man full of faith and of 
 the Holy Ghost, and Philip, and Prochorus, and Nica- 
 nor, and Simon, and Parmenas, and Nicolas, a proselyte 
 
OF THE GOSPEL MINISTRY. 35 
 
 of Antioch, whom they set before the apostles: and when 
 they had prayed, they laid their hands on them." Acts vi. 
 1 — 6. From this portion of Scripture it is exceedingly 
 evident, that the concurrence of the people's election, and 
 of the ordaining authority's approbation, is necessary to 
 the validity of the commission of even a deacon, whose 
 office extends only to the temporalties of the Church. 
 Much more, then, have the people a right to choose the 
 man who is to be their counsellor, and teacher, and 
 guide. Neither can any sufficient reason be given, why 
 the ordaining authority should not also exercise a con- 
 trol over the matter, at least so far as to decline ordain- 
 ing persons supposed to be unworthy or unfit. Indeed 
 Paul warns Timothy to "lay hands suddenly on no man;" 
 from which warning, it is manifest that Timothy was 
 bound to exercise his best judgment, and act accordingly. 
 The foregoing remarks are made in reference to or- 
 dinary times. Cases have occurred, and may again 
 occur, in which one may not wait for a formal expres- 
 sion of the sentiments of either the Church or the Min- 
 isters of Christ ; but when a pious and humble man 
 contemplates such a step, he feels the responsibility to 
 be truly tremendous, if not terrific. It is true, that the 
 Church and Ministers sometimes seem slow in calling 
 and sending one into the sacred office. But in this age 
 and country, there cannot be thought to exist much error 
 of this kind. The great error seems to be of a directly 
 opposite nature. Besides, were the delay ever so great, 
 it may be that God has important ends in view ; especi- 
 ally this, that one may have time to become better qua- 
 d2 
 
36 CALL TO THE WORK 
 
 lified for the work. Such delay is sometimes seen to 
 have been most benevolently and mercifully ordered by 
 God. For instance, John Newton would have been ut- 
 terly overwhelmed by the burden and number of his 
 ministerial duties, had it not been for a wholesome, but 
 at the time unwelcome, and, in its instrument, perhaps 
 unkind delay of many months. Whenever judicious, 
 pious, impartial people, with such concord as might 
 fairly be expected, present the subject to one's mind, or 
 when, their judgments being invited, they recommend 
 farther serious consideration, their voice ought to be 
 heard, so far at least as to secure mature and religious 
 inquiry into the will of God. Especially does this prin- 
 ciple obtain, when those possessing the power of ordina- 
 tion give their consent, or cordial approval. In refer- 
 ence to those who only wish to know, whether they ought 
 to pursue a course of study and discipline preparatory to 
 the work of the Ministry, let it be said, that even they 
 may arrive at some degree of probability, as to what the 
 views and wishes of the electing and ordaining powers 
 will be, when the proper time shall have come. 
 
 Besides these expressions of the wishes and consent 
 of men (over which God, in his providence, exercises 
 sovereign control,) there are various events, which show 
 more or less distinctly, the will of the Head of the 
 Church. These leadings of providence are as various 
 and as remarkable, as the striking diversity of occasions 
 requires. In general, however, they relate to the things 
 following, viz. 
 
 The disentangling of one from such engagements or 
 
OF THE GOSPEL MINISTRY. 37 
 
 pursuits, as would interfere with the duties of a minis- 
 ter, or with due preparation for the holy office : 
 
 The furnishing of the means of acquiring the neces- 
 sary knowledge, and discipline, by raising up liberal, 
 and perhaps unexpected friends; by giving success in 
 lawful business; or by disposing some one to instruct us 
 in the rudiments of a suitable education: 
 
 Or if we already possess the means, perhaps God's 
 will is indicated by defeating our worldly plans; by 
 sending afflictions upon us; or by making us ac- 
 quainted with the history, written or oral, of some one 
 who has felt and acted very much like ourselves. In 
 many ways, may God indicate his will by his providence. 
 Now, acts of providence rightly interpreted, are of vast 
 importance in directing the humble in all the affairs of 
 life; and why should not their guidance be especially 
 looked for in this great matter? 
 
 A few words of caution and warning belong to this 
 subject. Because you cannot see your way clear from 
 your present station to that of a minister, you may not 
 infer that it is not clear, or will not be clear, as you pro- 
 ceed. It is not given to every man to see clearly far 
 before him, though many think they do. " The pillar of 
 cloud and of fire," a striking emblem of God's provi- 
 dence, gave not, on one day, any pledge as to the course to 
 be pursued the next day. The question to be decided is 
 this, "Can I lawfully take a step towards the holy Minis- 
 try?" If you can, and if it be God's will, that you should 
 succeed, the way will, in due time, be opened for you to 
 proceed further and further, until you shall find yourself 
 
38 CALL TO THE WORK 
 
 in that office, at which you had been grasping with pious 
 eagerness for so long a time. 
 
 Again, judge nothing before the time. The acts of 
 Divine Providence, until finished, are holy enigmas; and 
 some of them remain such through our whole lives. If, 
 therefore, God seem for a while to frown on your pur- 
 poses, be not hasty in inferring that he is about to defeat 
 your plans; but wait, and learn the end of the matter. 
 And if he shall so hedge up your way, as that for a time 
 you cannot proceed, wait and learn whether he will not 
 open it again. When the hosts of Israel had the Red 
 Sea before them and the Egyptians behind them, the un- 
 believing wished that they had remained in bondage, 
 saying, they had only come out to " die in the wilder- 
 ness." You must learn to " stand still," if you would 
 "see the salvation of God." The obstructions of your 
 way may only be intended as trials of your faith and 
 patience. 
 
 To the foregoing evidences of a call must be added the 
 necessary qualifications, or the capacity, means, and de- 
 sires of acquiring them. That no man is called of God 
 to perform a work for which he is not qualified, or can- 
 not be qualified, before the time of performance arrives, 
 is so plain a truth as to render proof almost unnecessary. 
 Even fanatics admit the principle, but elude its force, by 
 pleading their extraordinary, and supernatural endow- 
 ments. God would not allow a man even to "make the 
 tabernacle, the ark of the testimony, the mercy-seat, and 
 the furniture of the tabernacle," until He had "called 
 him, and filled him with the Spirit of God, in wisdom, 
 
OF THE GOSPEL MINISTRY. 39 
 
 and in understanding, and in knowledge, and in all man- 
 ner of workmanship." Ex. xxxi. 2 — 7. Certainly then 
 God calls no man to labour in the very delicate, yet 
 grand concerns of salvation, until, in some good degree, 
 "the Spirit of the Lord shall rest upon him, the spirit of 
 wisdom and understanding, the spirit of counsel and 
 might, the spirit of knowledge and of the fear of the 
 LORD; and shall make him of quick understanding in 
 the fear of the LORD." Isa. xi. 2, 3. It is true that these 
 words have their fulfilment in Christ, but the spirit of 
 them is applicable, in an important sense, to Christ's 
 ministers. In other words, God requires no man to 
 "divide his word," until he can do it "rightly;" al- 
 though He may call him, to prepare to do it. This was 
 the call of the four fishermen, mentioned in the text: 
 "Follow me, and I will make you fishers of men," said 
 Jesus to two of them. The history of the other two 
 shows their call to have been similar. Accordingly, 
 they did not commence preaching immediately, but first 
 learned from him, "who spake as never man spake." 
 
 As to what the qualifications for the Ministry are, let 
 it be remembered that among them, an experimental ac- 
 quaintance with the truths to be taught, justly holds great 
 prominence. This subject of piety has already been spo- 
 ken of as a condecency to the consideration of this sub- 
 ject. It is here introduced as a requisite to the verity of 
 a call. This piety must be real, not feigned. "Wo unto 
 you hypocrites," did Jesus often say. It must be prac- 
 tical and consistent. "Thou, which teachest another, 
 teachest thou not thyself? thou tliat preachest a man 
 
40 CALL TO THE WORK 
 
 should not steal, dost thou steal? thou that sayest a man 
 should not commit adultery, dost thou commit adultery? 
 thou that abhorrest idols, dost thou commit sacrilege?" 
 Rom. ii. 21, 22. The piety required must also be some- 
 what matured. A minister must be "not a novice (a 
 young convert) lest, being lifted up with pride, he fall 
 into the condemnation of the devil." 1 Tim. iii. 6. This 
 piety must also be unimpeached by the world. "More- 
 over, he must have a good report of them which are with- 
 out; lest he fall into reproach and the snare of the devil." 
 1 Tim. iiL 7. Piety is indispensable to the saving of the 
 soul of the preacher. Ministers must have that " holi- 
 ness without which no man shall see the Lord," or ter- 
 ribly perish. It is essential to the honour of Christ and 
 his ordinances. If the "sons of Eli be sons of Belial," 
 men will "abhor the offering of the Lord." It must be 
 at the foundation of any long continued and cheap use- 
 fulness in the Church. The phrase "cheap usefulness," 
 is not employed without design. For it is not impossi- 
 ble for a man without piety, and under the influence of 
 ambition, or false zeal, to be useful to some extent; but 
 it will be at a tremendous expense. In compassing some 
 good, he will create a world of mischief. At least his 
 good, which perhaps first appears, will be followed by a 
 train of evils, that may not cease their operation on earth 
 in a century. Indeed, men of some real piety may do 
 this in many ways; and how much more, men with- 
 out it ! 
 
 Hence the inestimable value of prudence as a quali- 
 Jication for the Ministry. Should any say that pru- 
 
OF THE GOSPEL MINISTRY. 41 
 
 dence is included under the last head, inasmuch as it is 
 always, if genuine, the offspring of piety, the answer is, 
 grant it, and still the great importance of the subject re- 
 quires special notice. Besides, although the kind of pru- 
 dence required may be the offspring of piety, yet it is no 
 less the offspring of common sense. And, therefore, piety 
 may consist with such constitutional or habitual impru- 
 dence, as unfits the subject of it for any important sta- 
 tion in the Church of God, or in society. It would be 
 impracticable, without destroying the symmetry of this 
 Discourse, to do justice to the matter in hand. Refer- 
 ence is therefore made to a valuable discussion of this 
 quality in Smith's work on the sacred office. A few 
 things, however, may not be forgotten or neglected. 
 
 In the first place, then, the common consent of serious 
 men is, that, as in a female, so in a minister, imprudence 
 is not merely a foible, a sHght obliquity, but it is a posi- 
 tive and glaring vice. Again, the Scriptures insist much 
 upon it, not only under its proper name, but under the 
 names of wisdom and discretion. "He that winneth 
 souls is wise." Prov. ii. 30. He, who would win many 
 souls, without criminally repelling as many, must be 
 wise. Only "the words of the wise are as goads, and as 
 nails fastened." Eccles. xii. 11. Some, perhaps, may say, 
 " Will not carnal policy and human cunning be suffi- 
 cient?" "Where is the wise? where is the scribe? 
 where is the disputer of this world ? hath not God made 
 foolish the wisdom of this world?" 1 Cor. i. 20. Jesus 
 also said, " Behold I send you forth as sheep in the 
 midst of wolves ; be ye therefore wise as serpents, and 
 
42 CALL TO THE WORK 
 
 harmless as doves." Blait. x. 16. It is proper to add, 
 that if one doubt his call because of a defect in this point, 
 let him by honest and fair trial learn whether his im- 
 prudence be incurable. If it can be cured and shall 
 be cured, then his way will be as open before him as if 
 he had not been indiscreet. 
 
 The subject next in order, is knowledge. This know- 
 ledge must be such as to shield one from the just charge 
 of gross ignorance, or fatal error, or ludicrous mistake, 
 and must respect the message to be communicated. Of 
 course, no man can tell others what he does not know 
 himself. How, or when, or where this knowledge is 
 obtained, is not material. The possession of it is the im- 
 portant point. The knowledge required must be accu- 
 rate, else it rather merits the name of conjecture. Nei- 
 ther does it consist merely in ideas and notions. These 
 may become knowledge by frequent and deep reflection. 
 This knowledge must also be scriptural. "The pro- 
 phet that hath a dream, let him tell a dream; and he 
 that hath my word, let him speak my word faithfully. 
 What is the chaff to the wheat? saith the Lord." Jer. 
 xxiii. 28. It must also be extensive. "Every scribe 
 which is instructed unto the kingdom of heaven, is like 
 unto a man that is an householder, which bringeth forth 
 out of his treasure things new and old." Matt. xiii. 52. 
 
 To this must be added, the power of communicating 
 Tcnowledge in such a way as is suited to promote the great 
 ohjects of preaching. These are, the conviction, con- 
 version, and edification of souls. The truth, that it 
 may be effective, must be spoken audibly, boldly, affec- 
 
OF THE GOSPEL MINISTRY. 43 
 
 tionately, earnestly, solemnly, with dignity and anima- 
 tion. So many valuable treatises have been published 
 on this subject, as to make many remarks unnecessary. 
 One remark may be sufficient ; it is this : that such a 
 manner of speaking as may become the stage, the bar, 
 the hustings, or even the senate, will not suit the pulpit. 
 Solemnity of a peculiar kind ought ever to rest on the 
 sacred desk. 
 
 These four essentials, piety, prudence, knowledge, and 
 the power of communicating knowledge in an appro- 
 priate manner, seem to include all that is requisite in the 
 way of qualification. In speaking of them, brevity has 
 been studied, because more than a brief notice would 
 have been ill-timed. Much, however, is comprehended 
 under each specification. These qualifications must be 
 possessed before any man's credentials to the sacred 
 office can be complete. From none of them can a dis- 
 pensation be had. To ascertain these, is the object of 
 the probation pointed out in Scripture. One, however, 
 may not as yet have the necessary knowledge, or the 
 gift of utterance in a sufficient degree, and still may 
 lack nothing else. Let such honestly, humbly, and 
 diligently endeavour the removal of such unfitness; and 
 if he succeed, his call will be clear. 
 
 As the last of the evidences of a call, may be noticed a 
 conviction of duty, based on the due consideration of mat- 
 ters already discussed. This conviction may not, need 
 not be so strong as that a man will be able to employ in 
 their entire import the words of Paul, when he says, 
 " necessity is laid upon me ; yea, wo is me, if I preach 
 E 
 
44 CALL TO THE WORK 
 
 not the Gospel." 1 Cor. ix. 16. Indeed, no man can 
 use this language, as Paul used it, until he is assured of 
 his call. Yet his conviction of duty may be as real, 
 though not as Jirm as that of Paul. By a real convic- 
 tion of duty in this matter, is meant something like this: 
 that when a man does humbly, seriously, and candidly 
 think of entering the Ministry, his mind does incline to 
 the judgment, that in so doing, he would please God ; 
 and that in declining to do so, guilt would be contracted. 
 This conviction, from its very nature and basis, grows or 
 diminishes, according to the aspect of things as control- 
 led by providence. Yet it must have permanency, 
 though it may not be exceeding strong. If it be genu- 
 ine, it will prove itself such by the fact, that it is strength- 
 ened by the desirableness, and weakened by the unde- 
 sirableness, of our religious state and sentiments. It was 
 this inward conviction tliat made the four men named in 
 text, obey the call of Jesus. At the first, the strength of 
 the conviction may be no greater than to justify one in 
 saying : " So far as I now know my duty, I ought not 
 to lose sight of the Ministry, as a work upon which I 
 may enter at a future day." Indeed, this is, perhaps, 
 as far as most can go, who are not yet prepared for or- 
 dination. A man may be in the ministry for many 
 ^•ears, before he will be fully convinced, beyond doubt, 
 that he is pleasing God. Yet no one may enter this holy 
 office, whose convictions not only do not oppose, but also 
 incline him to do so. Blessed is he, who, although pos- 
 sessed of a tender and enlightened conscience, doth not 
 condemn himself for becoming a herald of salvation. 
 
OF THE GOSPEL MINISTRY. 45 
 
 Rom. xiv. 22. Let us now seriously consider all that 
 has been said, and say what could be left out without 
 creating- a flaw in the call. Might we omit an earnest 
 desire for the work ? What would one do in an office 
 for which he had no ardent love ? He would presently 
 become a farmer, a merchant, a school-master, a physi- 
 cian, a politician, a lawyer, an owner of mills, a world- 
 ling. Could we dispense with a deep sense of personal 
 unworthiness and insufficiency? "He that teaches hu- 
 mility must himself be humble." As to "trust in God," 
 what is a minister without it? He is a reed shaken 
 with the wind ; a ship without an anchor ; a world with- 
 out a sun. Dare we leave out a high estimate of the 
 dignity and incalculable importance of the office ? "Wo 
 unto them that call evil good, and good evil ; that put 
 darkness for light, and light for darkness; that put bit- 
 ter for sweet, and sweet for bitter." Isa. v. 20. Let all 
 things, especially sacred things, be rightly esteemed. 
 Shall one commence preacher contrary to the wishes 
 of the Church ? How can he edify a people who will 
 not hear him, or, if they do, wish him to be silent? Or 
 shall one enter on the work, when those, who are at 
 least supposed to be impartial and enlightened judges, 
 tell him that they dare not "lay hands" on him, lest 
 they should become "partakers of other men's sins? " 
 1 Tim. iii. 22. Or, shall a man, forgetful or heedless of 
 the voice of Providence, and the duties thereby created 
 or designated, break through every obstacle, and rush 
 into the Ministry, "as the horse rusheth into the battle?" 
 "Faith, judgment, mercy, and piety at home, " may, on 
 
46 CALL TO THE WOEK 
 
 no account be omitted. Can piety be dispensed with? 
 "To the wicked God saith, What hast thou to do to de- 
 clare my statutes, or that thou shouldest take my cove- 
 nant in thy mouth? " Ps. 1. 16. We dare not omit pru- 
 dence. As "the wicked shall do wickedly," so the fool- 
 ish will act foolishly, the imprudent, rashly. Nothing 
 but a sound mind ever produced sound speech, that could 
 not be gainsayed, or sober conduct that was irrebuke- 
 able. Knowledge is indispensable. "The priest's lips 
 should keep knowledge." Mai. ii. 7. And knowledge, 
 inappropriately communicated, will be useless to all, and 
 injurious to many. 
 
 He, who runs against the convictions of his best judg- 
 ment, cannot be strong in the day of trial; and must in- 
 cur great guilt. Rom. xiv. 23. Let no man, then, at- 
 tempt actually to enter the Ministry without all these 
 evidences of a call. If he shall, he will certainly err. 
 If any one doubt whether he possess the whole of them, 
 and in such a degree as is necessary to render it safe for 
 him to proceed, let him wait, humbly and patiently ask- 
 ing the guidance of Jehovah. 
 
 It is due to truth also to state, that the foregoing dis- 
 cussion is thought to include a summary of all that the 
 Bible teaches respecting the nature and evidences of a 
 call to the Ministry, as a general work. A call of God 
 to labour in a particular sphere, as on a foreign mission, 
 or on a domestic mission, or on an agency, or in a system 
 of evangelism, or in the modest, perhaps retired, but de- 
 lightful and holy work of pastor, or in the disciplining 
 and instruction of candidates for the ministry, must be 
 
OF THE GOSPEL MINISTRY. 47 
 
 determined by the addition of several distinct principles. 
 But, so far as the subject of a scriptural call to the gene- 
 ral work of the Ministry is concerned, what has been 
 said is believed to embrace all the particulars specified 
 in God's word. 
 
 From what has been said, the following seem to be 
 natural and legitimate conclusions : 
 
 First : Two men may both be called of God to enter the 
 Ministry at the same time; and while one may be well sa- 
 tisfied of his ov/n call, the other may have very painful ap- 
 prehensions and fears, whether he ought to proceed. So 
 that a man cannot know that he is not called, because he 
 is not as certain about the course of his duty as some of 
 his brethren are respecting the propriety of their course. 
 Again, the clearness or doubtfulness in a man's mind 
 about his own call, may arise either from the high or the 
 low character of his piety. Nothing, therefore, positive- 
 ly encouraging or discouraging respecting the amount 
 of personal piety, can be learned from the fact that our 
 minds are doubtful, or that they are decided. How im- 
 portant, then, frequently and impartially to inquire into 
 the state of piety in the soul! 
 
 It also follows, from wha thas been said, that a call 
 may be regarded as clear ordoubtful by the subject of it, 
 while other persons may arrive at conclusions very di- 
 verse. Through the operation of many undesirable in- 
 fluences, a man may think himself clearly called to a 
 work, from which impartial, and even charitable men will 
 feel bound to restrain him. On the other hand, one, of 
 whose call others may be satisfied, may, by the undue in- 
 e2 
 
48 CALL TO THE WORK 
 
 fluence of some principles, in themselves good, but in this 
 case misapplied, not think himself called to this great 
 work. To this latter class scriptural encouragement 
 should be given. God has set us the example. 
 
 Another obvious remark is, that one, who is called to 
 commence preparation for the Ministry, ordinarily has a 
 less amount of evidence in favour of his course at that 
 time, than he has afterwards. In other words, he, Avho 
 is but acquiring the rudiments of a suitable education, 
 has less of certainty than the approved candidate for li- 
 censure; the licentiate has less than the candidate for 
 ordination ; the young minister less than the father in the 
 Church. But then the first steps are always if not less im- 
 portant, less decisive, accompanied with lighter respon- 
 sibilities, and, if unsuccessful, followed with less dis- 
 astrous consequences than tlie subsequent steps. A 
 moderate degree of probability may be the liighest re- 
 sult of all the evidence before one's mind, until he shall 
 resolve to make the effort, and, in making it, learn 
 whether he ought to desist or proceed. This remark is 
 intended for such, as having yet before them a large 
 part of the work of preparation, are, nevertheless, de- 
 manding a weight of evidence in favour of a call to pre- 
 pare, equal to that which might be expected, if they 
 were about to be inducted into office. 
 
 A few observations on two things, necessary to be so- 
 lemnly considered, shall close this Discourse. The first 
 will concern the resistance of a call. That such resistance 
 may be offered, few will doubt. If a pious man may en- 
 ter the Ministry uncalled, as certainly some have done 
 
OF THE GOSPEL MINISTRY. 49 
 
 confessedly, no reason can be given why even a pious 
 man may not resist when called. This may be done by 
 matrimonial entanglements, which date their existence 
 either before or after the receiving of the call: 
 
 Or money-hunting, the spirit of accumulation, the sup- 
 posed obligation, or the wicked purpose, of maintaining' 
 or augmenting- hereditaments and patrimonies, may oc- 
 casion the sinful resistance : 
 
 Sinful timidity, creating a wish to lead a quiet and re- 
 tired life, and indisposing to any public appearance, may 
 produce the same result: 
 
 Slothfulness, which loves ease, and dislikes activity, 
 may occasion a refusal to "bear the heat and burden" 
 of a minister's life : 
 
 Ambition for political, scientific, literary, or military 
 fame, may keep one from obeying "the heavenly calHng:" 
 
 A wicked pride, which is unwilHng to be in the Min- 
 istry without pre-eminence, united with comparative and 
 " conscious poverty of soul," and weakness of mind, may 
 hinder men from doing- their duty : 
 
 A " voluntary humility," which makes its subject deny 
 the graces, or the gifts which God has bestowed upon 
 him, has, probably, led many astray : 
 
 Or, one who is called, may satisfy himself for not 
 obeying, by pleading the want of good health, when his 
 health is confessedly sufficient for other employments 
 equally sedentary, or laborious, or active : 
 
 Men, who advise not in the fear of God, especially re- 
 latives, perhaps parents, often persuade to sin, in resist- 
 ing a call : 
 
50 CALL TO THE WORK 
 
 Sometimes men err through an unfounded supposition 
 that their services are necessary for the maintenance of 
 one or more dependants, who mig-ht otherwise be pro- 
 vided for, if proper efforts were made: 
 
 A foolish, and sinful unwillingness to receive aid from 
 the Church, while preparing for the ministry, some- 
 times misleads: 
 
 Concealment of personal views and wishes in refer- 
 ence to the Ministry from those who might be helpers, 
 may betray into sin : 
 
 Or, finally, a man may resist a call through inatten- 
 tion to the providence of God. If every cause or occa- 
 sion of resistance has not been named, yet, enough has 
 been said, to enable each one to supply the deficiency, if 
 personal. The criminality, of course, varies according 
 to the endless diversity of cases; but every resistance is 
 criminal and perilous. If you would know how God 
 regards the matter, read that awful dialogue between 
 God and Moses about leading Israel to Canaan. God 
 told Moses that he should be leader. Moses states, and 
 God sets aside difficulty after difficulty. Moses still con- 
 tinuing to object, at last it is said, "And the anger of the 
 Lord was kindled against Moses." Ex. iv. 14. If God 
 were thus displeased with Moses, to whom " he spoke 
 as a man to his friend," can He be otherwise than high- 
 ly displeased with all, who excuse themselves from the 
 work to which they are called ? " Wo unto him that 
 striveth with his Maker ! " Isa. xlv. 9. Remember Jo- 
 nah. Suppose that Jeremiah, after all the assurances 
 of strength, and courage, and support which he received, 
 
OF THE GOSPEL MINISTRY. 51 
 
 had persisted in ci-ying: "Ah, Lord God ! I cannot speak, 
 for I am a child," God would have been angry with him. 
 Or, suppose the four men mentioned in the text had re- 
 sisted their call, they had, certainly, never been the in- 
 struments of such achievements as sacred story ascribes 
 to them, nor filled the thrones in glory which they now 
 occupy ; nor had their names inscribed where John saw 
 them. "And the wall of the city had twelve foundations, 
 and in them the names of the twelve apostles of the 
 Lamb." Rev. xxi. 14. If Christ call you even to pre- 
 pare for the Ministry, do you, like the four fishermen, 
 " straightway, immediately follow." Blessed is he who, 
 being called, obeys, humbly, heartily, joyfully running 
 at God's command and fulfilling the ministry, which he 
 receives. " For we are unto God a sweet savour of 
 Christ." 2 Cor. ii. 15. "And they that be wise shall 
 shine as the brightness of the firmament ; and they that 
 turn many to righteousness, as the stars forever and 
 ever." Dan. xii. 3. 
 
 The concluding thoughts respect entering the Minis- 
 try, when God does not call. A man may do this in obe- 
 dience to dreams, supposed voices, and indefinable im- 
 pulses, thought to be indicative of God's will : 
 
 Or the various kinds of false zeal may first destroy 
 modesty and sobriety, and then drive their subject into 
 the Ministry: 
 
 Some may run uncalled through the influence of an 
 erroneous opinion that every pious man may, if he 
 can, and can, if he will, become " a preacher of right- 
 eousness." The truth is, pious men are so much needed 
 
52 CALL TO THE WORK 
 
 in every station in life, that the bare necessity of one to 
 fill a place is no evidence of a designation of the person 
 who ought to fill it. Else, every pious man must con- 
 sider himself called to fill every variety of station : 
 
 A man may enter the Ministry uncalled, through a 
 desire to lead an easy life, most erroneously thinking a 
 faithful minister's such, or, most sadly forgetting that 
 the only epitaph suitable to an unfaithful minister is, " It 
 had been good for this man, if he had never been born." 
 
 Or covetousness, "that vile idolatry," may induce hira 
 to seek the Ministry. It is not true, that the American 
 churches have nothing to fear from the operation of this 
 principle on the Ministry, and on candidates for the 
 Ministry : 
 
 Again, weak, partial, vain friends, especially parents, 
 may give foolish advice, and cause one to sin, by going 
 unsent : 
 
 A man also may be determined for the Ministry, by a 
 conscious incapacity for any other learned profession, 
 a,nd by a low opinion of the dignity, and difficulty of 
 this, and thus " play the fool : " 
 
 It sometimes occurs, that men under conviction, and in 
 great distress, vow that if God will forgive their sins, and 
 cheer their hearts, they will become preachers. When 
 they hope that they have passed from death unto life, 
 they remember their engagement, and keep it, forget- 
 ting that, in many cases, both God and their vow "would 
 be more honoured by the breach than by the obser- 
 vance." 
 
OF THE GOSPEL MINISTRY. 53 
 
 One may easily be moved by his blind irreverence for 
 the sacredness of the office: 
 
 Or an unholy ambition to possess that kind of popu- 
 larity, and confidence, which faithful ministers generally 
 have, may be the ruling passion in seeking the Ministry: 
 
 Lastly : A man may enter the Ministry, uncalled, by 
 taking imperfect views of the subject of a call, or by 
 denying, or forgetting the whole matter of a scriptural 
 call, and examining the question, " Ought I to enter the 
 Ministry?" on general grounds, from which no correct 
 decision can be made. Thus do those err who simply 
 inquire, "Can I be more useful in the Ministry, than 
 elsewhere?" a question which no man on earth can 
 answer, unless he can first tell whether he is called of 
 God. 
 
 Perhaps the foregoing specifications may be suffi- 
 cient for ordinary purposes. Illustrations of some of them 
 have perhaps afflicted most of the present race of pious 
 men. There are some very strange, and almost unac- 
 countable phenomena in this part of the religious world. 
 Some very iveak men have seemed to think that they 
 were raised up in these latter days, to "turn the world 
 upside down." Obtuseness of feeling makes them defy 
 ridicule; and want of becoming moral sentiment enables 
 them to live without pain in the midst of moral ruin. 
 By whatever influence one is unscripturally brought into 
 the Ministry, guilt rests upon him. In some cases the 
 guilt is lesst ban in others ; but, in no instance, is the 
 criminality small. One, who is in danger of thus trans- 
 gressing, ought carefully to read, and solemnly to reflect 
 
54 CALL TO THE WORK, &C. 
 
 upon the following brief, but alarming narrative : "And 
 when they came to Nachon's threshing-floor, Uzzah put 
 forth his hand to the ark of God, and took hold of it; for 
 the oxen shook it. And the anger of the LORD was 
 kindled against Uzzah ; and God smote him there for 
 his error ; and there he died by the ark of God." 2 Sam. 
 vi. 6, 7. That a man, by entering the Ministry, uncall- 
 ed, may render himself ridiculous, or odious, is not so 
 overwhelming a matter, until we remember that the ho- 
 nour of Christ, the dignity of the Gospel institute, and the 
 salvation of souls are involved in his office. Under the 
 ministry of such a man, the lambs and the sheep are not 
 fed. Believers " grow not up as calves of the stall." 
 Perhaps the spirit of daring speculation, or wild fanati- 
 cism reigns in terror. Or the " spirit of slumber " 
 works ruin, not the less certain or total, because wrought 
 in the undisturbed stillness of spiritual death. If piety 
 be lacking, such a man will be " sowing the wind to reap 
 the whirlwind." As to God, he will be an " empty vine, 
 and bring forth fruit only unto himself" If he handle the 
 sword of the Spirit without the skill, which none but the 
 truly called have, he will wound whom God has not 
 wounded, and defend whom God has not defended ; and 
 thus contract the guilt of a murderer of souls. And " a 
 man," says Brooks, " had better have all the blood of all 
 men in all ages of the world to answer for, than the blood 
 of one single soul." "No man taketh this honour to 
 himself, but he that is called of God as was Aaron." 
 Heb. v. 4.