in pieces. He disappoints the project. And, with the chastisement he sends instruction; for he knows that the silly creature, if left to himself, would begin, like the spider whose web has been swept away, to spin again. And then the man sees that Job is blessed-not when God gives him sons and daughters, and flocks and herds, and power, and honor; but when God takes all these away--not when the schemes of his carnal heart are indulged; but when they are crossed and disappointed. A STUBBORN and rebellious mind in a Christian, must be kept low by dark and trying dispensations. The language of God, in his providence, to such an one, is generally of this kind: "I will not wholly hide myself. I will be seen by thee. But thou shalt never meet me, except in a dark night and in a storm." Ministers of such a natural spirit are often fitted for eminent usefulness by these means. pecting, unquestioning, unhesitating spirit, he delights to honor. He does not delight in a credulous, weak, and unstable mind. He gives us full evidence, when he calls and leads; but he expects to find in us-what he himself bestows-an open ear and disposed heart. Though he gives us not the evidence of sense; yet he gives such evidence as will be heard by an open ear, and followed by a disposed heart :-Thomas! because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. We are witnesses what an open ear and a disposed heart will do in men of the world. If wealth is in pursuit if a place presents itself before them-if their persons and families and affairs are the object-a whisper, a hint, a probability, a mere chance, is a sufficient ground of action. It is this very state of mind, with regard to religion, which God delights in and honors. He seems to put forth his hand, and to say-" Put thy hand into mine. Follow all my leadings Keep thyself attentive to every turn.” Men risen from men having something else in plan and prospect, and not the one thing. THE Christian, in his sufferings, is often tempted to think himself forgotten. But his affections are the clearest proofs that he is an object both of Satan's enmity, and of God's A SOUND heart is an excellent casuist. fatherly discipline. Satan would not have man stand doubting what they shall do, while an suffer a single trouble all his life long, if he evil heart is at the bottom. If, with St. Paul, might have his way. He would give him the they simply did one thing, the way would be thing his heart is set upon. He would work plain. A miser, or an ambitious man, knows in with his ambition. He would pamper his his points; and he has such a simplicity in the lusts and his pride. But God has better things pursuit of them, that you seldom find him at a in reserve for his children: and they must be loss about the steps which he should take to brought to desire them and seek them; and attain them. He has acquired a sort of inthis will be through the wreck and sacrifice of stinctive habit in his pursuit. Simplicity and all that the heart holds dear. The Christian rectitude would have prevented a thousand prays for fuller manifestations of Christ's pow-schisms in the church; which have generally er and glory and love to him; but he is often not aware that this is, in truth, praying to be brought into the furnace; for in the furnace only it is that Christ can walk with his friends, and display, in their preservation and deliverance, his own almighty power. Yet when brought thither, it is one of the worst parts of the trial, that the Christian often thinks himself, for a time at least, abandoned. Job thought so. But while he looked on himself PRIDE urges men to inquire into the PHILOas an outcast, the infinite Spirit and the wick-SOPHY of divine truth. They are not contented Spirit were holding a dialogue on his case! ed, for example, with the account which the He was more an object of notice and interest, Bible gives of the origin of evil, and its actual than the largest armies that were ever assem-influence on mankind; but they would supply bled, and the mightiest revolutions that ever shook the world, considered merely in their temporal interests and consequences. Let the Christian be deeply concerned, in all his trials, to honor his Master before such observers! WHAT I do, thou knowest not now; but thou shalt know hereafter-is the unwearied language of God, in his providence. He will have CREDIT every step. He will not assign reasons, because he will exercise faith. what God has left untold. They would explain the fitness and propriety of things. A mathematician may summon his scholars round his chair, and from self-evident principles deduce and demonstrate his conclusions: he has axioms; but concerning evil we have none. A Christian may say on this subject, as Sir Christopher Wren did concerning the roof of King's College Chapel-"Show me how to fix the first stone, and I will finish the building."-" Explain the origin of evil, and I will explain every other difficulty respecting evil." We are placed in a disposition and constitution of things, under a righteous Governor. If we will not rest satisfied with this, something is God has marked implicitness anD SIMPLICITY Wrong in our state of mind. It is a solid saOF FAITH With peculiar approbation. He has tisfaction to every man who has been seduced done this throughout the Scripture; and he is into foolish inquiries, that it is utterly impossidoing it daily in the Christian life. An unsus-ble to advance one inch by them. He must AFFLICTION has a tendency, especially if long continued, to generate a kind of despondency and ill-temper: and spiritual incapacity is closely connected with pain and sickness. The spirit of prayer does not necessarily come with affliction. If this be not poured out upon the man, he will, like a wounded beast, skulk to his den and growl there. come back to rest in God's appointment; hegree of light: he may hereafter see still better must come back to sit patiently, meekly, and with docility, at the feet of a teacher. DUTIES are ours: events are God's. This removes an infinite burden from the shoulders of a miserable, tempted, dying creature. On this consideration only, can he securely lay down his head and close his eyes. than he now does, and have reason to alter his opinion again. It is enough to satisfy us of our duty, if we are conscious that, at the time we take a step, we have an adequate motive. If we are conscious of a wrong motive, or of a rash proceeding, for such steps we must expect to suffer. Trouble or difficulty befalling us after any particular step, is not, of itself, an argument that the step was wrong. A storm overtook THE Christian often thinks, and schemes, the disciples in the ship; but this was no proof and talks, like a practical Atheist. His eye that they had done wrong to go on board. is so conversant with second causes, that the Esau met Jacob, and occasioned him great fear great Mover is little regarded. And yet those and anxiety, when he left Laban; but this did sentiments and that conduct of others, by not prove him to have done wrong in the step which his affairs are influenced, are not form- which he had taken. Difficulties are no ground ed by chance and at random. They are at- of presumption against us, when we did not tracted toward the system of his affairs, or re-run into them in following our own will: yet pelled from them, by the highest power. We the Israelites were with difficulty convinced talk of attraction in the universe; but there is that they were in the path of duty, when they no such thing, as we are accustomed to con- found themselves shut in by the Red Sea. sider it. The natural and moral worlds are Christians, and especially ministers, must exheld together in their respective operations by pect troubles: it is in this way that God leads an incessant administration. It is the mighty them: he conducts them "per ardua ad astra." grasp of a controlling hand, which keeps every They would be in imminent danger if the multhing in its station. Were this control sus-titude at all times cried Hosanna! pended, there is nothing adequate to the preservation of harmony and affection between my mind and that of my dearest friend, for a single hour. LORD Chesterfield tells his son, that when he entered into the world, and heard the conjectures and notions about public affairs, he was surprised at their folly; because he was in the secret, and knew what was passing in the cabinet. We negotiate. We make treaties. We make war. We cry for peace. We have public hopes and fears. We distrust one minister, and we repose on another. We recall one general or admiral, because he has lost the national confidence, and we send out another with a full tide of hopes and expectations. We find something in men and measures, as the sufficient cause of all sufferings or anticipations. But a religious man enters the cabinet. He sees, in all public fears and difficulties, the pressure of God's hand. So long as this pressure continues, he knows that we may move heaven and earth in vain every thing is bound up in icy fetters. But, when God removes his hand, the waters flow, measures avail, and hopes are accomplished. : We are too apt to forget our actual dependance on providence, for the circumstances of every instant. The most trivial events may determine our state in the world. Turning up one street instead of another, may bring us into company with a person whom we should not otherwise have met; and this may lead to a train of other events, which may determine the happiness or misery of our lives. LIGHT may break in upon a man after he has taken a particular step; but he will not condemn himself for the step taken in a less de We must remember that we are short-sighted creatures. We are like an unskilful chessplayer, who takes the next piece, while a skilful one looks further. He, who sees the end from the beginning, will often appoint us a most inexplicable way to walk in. Joseph was put into the pit and the dungeon way which led to the throne. but this was the We often want to know too much and too soon. We want the light of to-morrow, but it will not come till to-morrow. And then a slight turn, perhaps, will throw such light on our path, that we shall be astonished we saw not our way before. "I can wait," says Lavater. This is a high attainment. We must labor, therefore, to be quiet in that path, from which we cannot recede without danger and evil. THERE is not a nobler sight in the world than an aged and experienced Christian, who, having been sifted in the sieve of temptation, stands forth as a confirmer of the assaultedtestifying, from his own trials, the reality of religion; and meeting, by his warnings and directions and consolations, the cases of all who may be tempted to doubt it. due to merit; but as connected, in a constitu- ON SUBJECTS CONNECTED WITH THE CHRISTIAN MINISTRY. On a Minister's qualifying himself for his Office. WHEN a young minister sets out, he should sit down and ask himself HOW HE MAY BEST QUALIFY HIMSELF FOR HIs office. How does a physician qualify himself? It is not enough that he offers to feel the pulse. He must read, and inquire, and observe, and make experiments, and correct himself again and again. He must lay in a stock of medical knowledge before he begins to feel the pulse. The minister is a physician of a far higher order. He has a vast field before him. He has to study an infinite variety of constitutions. He is to furnish himself with the knowledge of the whole system of remedies. He is to be a man of skill and expedient. If one thing fail, he must know how to apply another. Many intricate and perplexed cases will come before him: it will be disgraceful to him not to be prepared for such. His patients will put many questions to him: it will be disgraceful to him not to be prepared to answer them. He is a merchant embarking in extensive concerns. A little ready money in the pocket will not answer the demands that will be made upon him. Some of us seem to think it will. But they are grossly deceived. There must be a well furnished account at the banker's. But it is not all gold that glitters. A young minister must learn to separate and select his materials. A man who talks to himself will find out what suits the heart of man: some things respond: they ring again. Nothing of this nature is lost on mankind: it is worth its weight in gold, for the service of a minister. He must remark, too, what it is that puzzles and distracts the mind: all this is to be avoided: it may wear the garb of deep research, and great acumen, and extensive learning; but it is nothing to the mass of mankind. One of the most important considerations in making a sermon, is to disembarrass it as much as possible. The sermons of the last century were like their large unwieldy chairs. Men have now a far more true idea of a chair. They consider it as a piece of furniture to sit upon, and they cut away from it every thing that embarrasses and encumbers it. It requires as much reflection and wisdom to know what is not to be put into a sermon, as what is. tures, is like a musician who plays half score: it grates on every well-formed ear; as fatal error finds no corresponding vibration in the renewed heart. Truth forms an immediate acquaintance with such a heart, by a certain fitness and suitableness to its state and feelings. She is something different from the picture which a Churchman draws of her. A Dissenter misses her perfect figure. A Frenchman distorts her features in one way, and an Englishman in another. Every one makes his own cast and color too essential to her. He Knowledge, then, and truth, are to be the constant aim of a young minister. But where shall he find them? Let him learn from a fool, if a fool can teach him any thing. Let him be every where, and always a learner. should imitate Gainsborough. Gainsborough transfused nature into his landscapes, beyond almost any of his contemporaries: because Gainsborough was every where the painter. Every remarkable feature or position of a tree every fine stroke of nature-was copied into his pocket-book on the spot; and, in his next picture, appeared with a life and vivacity and nature, which no strength of memory or imagination could have supplied. There is a certain wise way, too, in which he should accustom himself to look down on the pursuits of all other men. No man of eminence in his profession is destitute of such a partial feeling for his profession, though his judgment may remonstrate with him thereon, as an unfounded partiality. The minister, however, is REQUIRED So to view all other pursuits. He alone is the man whose aim is eternity. He alone is the man whose office and profession, in all their parts, are raised into dignity and importance, by their direct reference to eternity. For eternity he schemes, and plans, and labors. He should become a philosopher also. He should make experiments on himself and others, in order to find out what will produce effect. He is a fisherman; and the fisherman must fit himself to his employment. If some fish will bite only by day, he must fish by day: if others will bite only by moon-light, he must fish for them by moon-light. He has an engine to work, and it must be his most assiduous endeavor to work his engine to the full extent of its powers: and, to find out its powers, is the first step toward success and effect. Many men play admirably on the organ, if you would allow to them that there is no difference between an organ and a harpsichord, but they have utterly mistaken its powers. Combination is the unrivalled excellence of the organ; and therefore he only can display its powers, who studies the chords and stops in all their infinite variety of resolution and composition, rather than the rapid motion of his fingers only. A young minister should likewise look round him, that he may see what has succeeded and what has not. Truth is to be his companion, but he is to clothe her so as to gain her access. Truth must never bow to fashion or prejudice; but her garb may be varied. No man was ever eminently successful in his ministry, who did not make Truth his friend. Such a man might not see her, indeed, in all her beauty and proportions; but, certainly, he saw and loved her. But all the minister's efforts will be vanity, A young minister should remember that she or worse than vanity, if he have not unction. does not wear the dress of a party. Wherever Unction must come down from heaven, and she is, she is one and the same, however va- spread a savor and relish and feeling over his riously men may array her. He who is igno- ministry. And, among all the other means of rant of her prominent and distinguishing fea-qualifying himself for his office, the Bible must hold the first place, and the last also must be knew a preacher or writer of this class who given to the word of God and prayer. did much good. On the Assistance which a Minister has reason to expect in the Discharge of his Public Duty. MEN have carried their views on this subject to extremes. Enthusiasts have said that learning, and that studying and writing sermons, have injured the church. The accurate men have said, "Go and hear one of these enthusiasts hold forth!" But both classes may be rendered useful. Let each correct its evils, yet do its work in its own way. Some men set up exorbitant notions about accuracy. But exquisite accuracy is totally lost on mankind. The greater part of those who hear, cannot be brought to see the points of the accurate man. The Scriptures are not written in this manner. I should advise a young minister to break through all such cobwebs, as these unphilosophical men would spin round him. An humble and modest man is silenced, if he sees one of these critics before him. He should say, "I am God's servant. To my own master I stand or fall. I will labor according to the utmost ability which God giveth, and leave all consequences to him." We are especially taught in the New Testament to glorify the Spirit of God; and, in his gracious operations in our ministry, we are nearer the apostolic times than we often think ourselves. But this assistance is to be expected by us, as laborers in the vineyard; not as rhapsodists. Idle men may be pointed out, who have abused the doctrine of divine assistance; but what has not been abused? We must expect a special blessing to accompany the truth: not to supersede labor, but to rest on and accompany labor. We are to go forth, expecting the excellency but earthen vessels: and if, in the apostolic of God's power to accompany us, since we are days, diligence was necessary, how much more requisite is it now! But, to the exercise of this diligence, a sufficiency in all things is promised. What does a minister require? In all these respects, the promise is applicable to him. He needs, for instance, courage and patience: he may, therefore, expect that the Holy Spirit will enable him for the exercise of these graces. A minister may expect more superintendence, more elevation, than a hearer. It can scarcely be questioned that he ought to pray for this; if so, he has a ground in Scripture thus to pray. I have been cured of expecting the Holy Spirit's influence without due preparation on our part, by observing how men preach who take up that error. I have heard such men talk nonsense by the hour. We must combine Luther with St. Paul"Bene orasse est bene studuisse," must be united with St. Paul's Meditate upon these things: give thyself wholly to them, that thy profiting may appear to all. One errs who says, "I will preach a reputable sermon:" and another errs who says, "I will leave all to the assistance of the Holy Spirit," while he has neglected a diligent preparation. On Preaching Christ. We preach Christ crucified—1 Cor. i. 23. CHRIST is God's great ordinance. Nothing ever has been done, or will be done to purpose, but so far as he is held forth with simplicity. All the lines must centre in him. I feel this in my own experience, and therefore I govern A minister is to be in season, and out of sea- my ministry by it: but then this is to be done son; and, therefore, every where a minister. according to the analogy of faith—not ignorantHe will not employ himself in writing secularly, absurdly, and falsely. I doubt not, indeed, histories: he will not busy himself in prosecuting mathematical inquiries. He will labor directly in his high calling: and indirectly, in a vast variety of ways, as he may be enabled: and God may bless that word in private, which may have been long heard in public in vain. Á minister should satisfy himself in saying, "It matters not what men think of my talents. Am I doing what I can?"-for there is great encouragement in that commendation of our Lord, She hath done what she could. It would betray a wrong state of mind to say, "If I had discharged my duty in such and such a way, I should have succeeded." This is a carnal spirit. If God bless the simple manner in which you spoke, that will do good; if not, no manner of speaking could have done it. There is such a thing in the religious world as a cold, carnal wisdom; every thing must be nicely weighed in the scales: every thing must be exactly measured by the rule. I question if this is not worse, in its consequences, than the enthusiasm which it opposes. Both are evil and to be shunned But I scarcely ever but that excess on this side is less pernicious than excess on the other; because God will bless his own especial ordinance, though partially understood and partially exhibited. THERE are many weighty reasons for rendering Christ prominent in our ministry : 1. Christ cheers the prospect. Every thing connected with him has light and gladness thrown round it. I look out of my window: But let the scene is scowling-dark-frigid-forbidding: I shudder-my heart is chilled. the sun break forth from the cloud-I can feel I can act-I can spring. 2. God descending and dwelling with man, is a truth so infinitely grand, that it must absorb all other. "You are his attendants! Well! but the KING! There he is!-The KING!" 3. Out of Christ God is not intelligible, much less amiable. Such men as Clarke and Abernethy talk sublime nonsense. A sick woman said to me-Sir! I have no notion of God. I can form no notion of him. You talk to me about him, but I cannot get a single idea that seems to contain any thing.'-' But you know should be more simple. I dislike all this reahow to conceive of Jesus Christ as a man! soning." And there are Pauls, who would God comes down to you in him, full of kind- say, "Peter is rash and unguarded. He should ness and condescension.'-Ah! Sir, that gives put a curb on his impetuosity." And there are me something to lay hold on. There I can Johns, who would say, "They should both disrest. I understand God in his Son.' But if charge their office in my soft and winning manGod is not intelligible out of Christ, much less ner. No good will come of this fire and is he amiable, though I ought to feel him so. noise." Nothing of this sort! Each hath his He is an object of horror and aversion to me, proper gift of God; one after this manner, and corrupted as I am! I fear-I tremble-I re- another after that: and each seems only desisist-I hate-I rebel. rous to occupy faithfully till his Master come, leaving his brethren to stand or fall to their own Master. 4. A preacher may pursue his topic, without being led by it to Christ. A man who is accustomed to investigate topics is in danger. He takes up his topic and pursues it. He takes up another and pursues it. At length Jesus Christ becomes his topic, and then he pursues that. If he cannot so feel and think as to bend all subjects naturally and gracefully to Christ, he must seek his remedy in selecting such as are more evangelical. Too much dependance is often placed on a system of RATIONAL CONTRIVANCE. An ingenious man thinks he can so manage to preach Christ, that his hearers will say "Here is nothing of methodism! This has nothing to do with that system!" I will venture to say, if this is the sentiment communicated by his ministry, that he has not delivered his message. The people do not know what he means, or he has kept back part of God's truth. He has fallen on a carnal contrivance, to avoid a cross, and he does no good to souls. The WHOLE MESSAGE MUST be delivered; and it is better it should 5. God puts peculiar honor on the preaching of Christ crucified. A philosopher may philosophize his hearers, but the preaching of Christ must convert them. John the Baptist will make his hearers tremble; but, if the least in the kingdom of heaven is greater than he, let him be delivered even coarsely, than not at all. exhibit that peculiar feature of his superiorityJesus Christ. Men may preach Christ ignorantly-blunderingly-absurdly yet God will give it efficacy, because he is determined to magnify his own ordinance. We may lay it down as a principle-That if the Gospel be a MEDICINE, and a SPECIFIC too--as it is-it must be got down SUCH AS IT IS. Any attempt to sophisticate and adulterate will deprive it of its efficacy: and will often recoil on the man who makes the attempt, to his shame and confusion. The Jesuits tried to render Christianity palatable to the Chinese by adulterating it; but the Jesuits were driven with abhorrence from the empire. 6. God seems, in the doctrine of the cross, to design the destruction of man's pride. Even the murderer and the adulterer sometimes become subjects of the grace of the Gospel, because the murderer and adulterer are more easily convinced and humbled: but the man of virtue is seldom reached, because the man of virtue disdains to descend. Remember me, saved a dying malefactor!-God, I thank Thee, con-commodation in manner must often spring demned a proud Pharisee! from humility. We must condescend to the capacity of men, and make the truth intelligible to them. If we have to deal with men of learning, let us show learning so far as to demonstrate that it bears its testimony to the truth. But ac EVERY minister should, therefore, inquire, "WHAT IS FOR ME THE WISEST WAY OF PREACH- If this be our manner of preaching Christ, ING CHRIST TO MEN?" Some seem to think that we must make up our minds not to regard the in the choice of a wise way, there lurks always little caviller who will judge us by the standa TRIMMING disposition. There ARE men, doubt-ard of his favorite author or preacher. We less, who will sacrifice to self, even Christ Jesus the Lord: but they, of all men, are farthest from the thing. There is a secret in doing it, which none but an honest man can discover. The knave is not half wise enough. must be cautious, too, since men of God have We are not to judge one another in these things. Sufficient it is to us, to know what We have to do. There are different ways of doing the same thing, and that with success I have often thought that St. Paul was raised and acceptance. We see this in the apostles up peculiarly to be an example to others, in themselves. They not only preached Christ laboring to discover the wisest way of exhibitin different ways; but, what is more, they ing the Gospel; not only that he was to be a could not do this like one another. They great pattern in other points, but designedly declare this fact themselves; and acknowledge the grace of God in their respective gifts. Our beloved brother Paul writes, says St. Peter, according to the wisdom given unto him. But there are Peters in our days, who would say-" Paul is too learned. Away with these things, which are hard to be understood. He raised up for this very thing. How does he labor to make the truth REASONABLY PLAIN !— How does he strain every nerve and ransack every corner of the heart, to make it REASON ABLY PALATABLE! We need not be instructed in his particular meaning, when he says, I became all things to all men, if by any means 1 |