mind of the Lord." This exquisite Master of Theology proceeds in the same strain to remark the importance of the Student giving himself up to the inward teaching of the Holy Spirit, as the only mean of obtaining a spiritual and saving acquaintance with the rule of faith; it being needful that he that is a disciple of Scripture should also be a disciple of the Spirit.' But the whole Oration De Vero Theologo, and its accompaniment, De Modesto Theologo, are so intrinsically valuable for the elegance of their Latinity, the beauty of their thoughts, and most of all for the heavenly unction that breathes throughout the compositions, that nothing further seems needed, than to commend them to the earnest consideration of the Ministerial Student. 1 The serious exhortation of our Ordination Service-referring generally to study, and specifically to the study of the Scriptures will fitly sum up this section in connection with the preceding -You will apply yourselves wholly to this one thing, and draw all your cares and studies this way; continually praying to God the Father by the mediation of our only Saviour Jesus Christ, for the heavenly assistance of the Holy Ghost; that by daily weighing of the Scriptures, you may wax riper and stronger in your Ministry.' SECTION III. HABITS OF SPECIAL PRAYER. LUTHER long since has said-'Prayer, meditation, and temptation, make a Minister.' No one will hesitate to admit the importance of the first of these qualifications, who has ever realized the weight of Ministerial responsibility, who has been led to know that his "sufficiency is of God," and that prayer is the appointed channel of heavenly communications. The student's conscious need of wisdom, humility and faith, to ascertain the pure simplicity of his purpose, his necessary qualifications, and 1 See Witsii Misc. Sacra, vol. ii. Compare also similar thoughts, expressed with the same spiritual holiness, in Vitringa Typus Doctr. Prophet. pp. 106-108. Some valuable quotations are given from the Fathers in Du Pin's Method of Studying Divinity, chap. xiii. his Divine call to the holy office-will bring him a daily suppliant to the throne of grace. In his General Studies, abstracted from this spirit of prayer, he will find a dryness-a want of power to draw his resources to this one centre of the Ministry-or perhaps a diversion from the main object into some track of selfindulgence. And even in this special duty of the Scriptures he will feel himself, (as Witsius says) 'like a blind man contemplating the heavens,'-or as when the world in its original confusion 66 was without form and void, and darkness was upon the face of the deep." God must speak to his heart-" Let there be light;" and "for this he will be inquired of to do it unto him." Wickliff's judgment of the main qualification of an expositor of Scripture is equally striking and accurate. He should be a man of prayer-he needs the internal instruction of the primary Teacher. 2 Dr. Owen observes with his usual impressiveness For a man solemnly to undertake the interpretation of any portion of Scripture without invocation of God, to be taught and instructed by his Spirit, is a high provocation of him; nor shall I expect the discovery of truth from any one, who thus proudly engages in a work so much above his ability. But this is the sheet anchor of a faithful expositor in all difficulties; nor can he without this be satisfied, that he hath attained the mind of the Spirit in any Divine revelation. When all other helps fail, as they frequently do, this will afford him the best relief. The labours of former expositors are of excellent use but they are far from having discovered the depth of this vein of wisdom; nor will the best of our endeavours prescribe limits to our successors; and the reason why the generality go in the same track, except in some excursions of curiosity, isnot giving themselves up to the conduct of the Holy Spirit in the diligent performance of their duty.'3 1 The Life of Dr. Andrew Willet furnishes us with an important and encouraging hint- As he applied his heart to know, and to search, and to seek out wisdom, and to that end, according to that Apostolical direction, "gave attendance to reading: "so likewise he followed that godly advice of Cyprian to Donatus, Epist. lib. ii. Epist. 2, to mingle frequent prayer with diligent reading: 'Sometimes,' (he saith,) 'speak to Godand sometimes let God speak to thee;' and he professed to his friends how much he had thereby improved his talent." 2 Milner's Church Hist. iv. 134. See his work on the Spirit. Mr. Scott bears the same testimony--Speaking of his Scriptural studies, remarks-A spirit of continual prayer, mixed with reading, has been Let the probationer then seriously calculate the cost of the work. Many are the painful exercises of faith and patience superadded to the daily difficulties of the Christian life. Need we therefore remind him, what an awakening call there is for prayer, for additional supplies of heavenly influence—that his knowledge may grow "unto all the riches of the full assurance of understanding"-that his heart may be constrained to a cheerful and ready obedience-that all his powers may be consecrated to this sole object--and that the whole work of preparation may be sealed by an abundant blessing? George Herbert justly remarks of 'some in a preparatory way,' that their aim and labour must be, not only to get knowledge, but to subdue and mortify all lusts and affections, and not to think, that, when they have read the fathers or school-men, a Minister is made, and the thing done. The greatest and hardest preparation is within." And indeed hic labor-hoc opus est. To bring the heart to the work, and to keep it there-to exchange the indulgence of ease for labour and self-denial, the esteem of the world for the reproach of Christ and of his cross-to endure the prospect of successive disappointment and discouragement-this it is that raises within the "evil spirit" of despondency: "which kind can come forth by nothing but by prayer and fasting." The first Ministers of the Gospel were prepared for their work (unconsciously indeed to themselves) by their Master's retirement for the continuance of a whole night of prayer to God. With the same holy preparation the first Missionaries to the Gentiles were sent forth; and thus-instead of "returning (like the nobles of Judah) with their vessels empty, ashamed and confounded, and covering their heads" "—they gladdened the hearts of their brethren with tidings of the great things" that God had done with them." 6 Indeed an entrance upon this great work without the spirit of prayer, would be to "go a" my practical help in all these things.' Life, p. 330. Quesnel, speaking of the importance of the study of the Scriptures to the Christian Minister, adds- He must learn them otherwise than by study. The unction of the Spirit is a great master in this science and it is by prayer that we become his scholars. Much prayer and little study advance the work of God, more than abundance of study without prayer.' On John vii. 17. Januas Scripturarem custodit Spiritus Sanctus: non datur aditus, nisi propriæ cæcitatis conscius, hujus opem imploraris.' Bowles, Lib. i. c. 18. 1 Country Parson, chap. ii. : 2 Mark ix. 29. a Luke vi. 12-16. 4 Acts xiii. 2, 3. 6 Acts xiv. 27; xv. 3, 4. most fearful "warfare at our own charges." The kingdom of Satan would have little to apprehend from an attack of literature, or from any systematic mechanism of external forms. The outworks might be stormed, but the citadel would remain impregnable. "The prey" will never be "taken from the mighty, nor the lawful captures delivered," by any other power than the Ministry of the Gospel clothed with Almighty energy.1 By this means the first attack was made by the servants of Christ, waiting in earnest prayer for the fulfilment of the faithful promises.2 The Christian Ministry is a work of faith; and, that it may be a work of faith, it must be a work of prayer. Prayer obtains faith, while faith in its reaction quickens to increasing earnestness of prayer. Thus spiritual, enlightened, and encouraging views of the Ministry flow from the habit of diligent waiting on God. We may therefore safely conclude with Bernard,—'Utilis lectio,-utilis eruditio-sed magis necessaria unctio, quippe quæ docet de omnibus.' If then the candidate for the sacred office 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 enables "the worm to thresh the mountains," and, in holy triumph, to cast them down before him" Who art thou, O great mountain? before Zerubbabel thou shalt become a plain." 3 SECTION IV. EMPLOYMENT IN THE CURE OF SOULS. "EXERCISE thyself unto godliness" 4-was one 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 connection with the rule of study in the succeeding context is worthy of remark. Giving attendance 1 Comp. John xii. 32. 1 Cor. i. 21-24. a Isaiah xli. 14, 15. Zech. iv. 7. 2 Acts i. 8, 14, with ii. 1. 41 Tim. iv. 7. 1 to reading," without active energy, 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 "reading" communicate any benefit, except its results are operative in Christian activity. Equally important is the combination with prayer. In fact, study, prayer, and exercise, may be said to form the minister. Study stores the mind, prayer infuses a divine influence, exercise carries out the resources into effective agency. 1 The Apostle insisted upon a period of probation, even for the lowest department of the ministry; adverting to natural gifts and spiritual qualifications, as well as personal consistency. Now, though no man taketh this honour unto himself, until he be solemnly called to it by the Church; yet there is much subordinate occupation in the cure of souls, that may legitimately employ the natural capacities of the young probationer, increase his store of experience, and impart considerable benefit to the Church, and reciprocal advantage to himself. From the superintendence of a Sunday-school 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 humility, perseverance, and love, without infringement on the holy function; and perhaps with more preparation for future usefulness, than could have been gathered 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— 11 Timothy iii. 10, with Acts vi. 3. |