Reflections

upon the authority of many plain passages of Holy Scripture. “Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the Church, by Christ Jesus, throughout all ages, world without end,” Ephesians 3:20, 21.

Moreover, it is an error to suppose that the apostles needed no augmentation of that Divine light by which spiritual objects are discerned. St. Paul, who was favoured with an extraordinary inspiration, and that sufficient to compose sacred books, in which infallibility is to be found, writes thus to believers: “Now we see through a glass darkly; but then face to face. Now I know in part; but then shall I know even as also I am known,” 1 Corinthians 13:12. An humble, but happy confession! which, on the one hand, will not suffer us to be discouraged when we are most sensible of our inadequate light; and teaches us, on the other, how necessary it is to make incessant application to the “Father of lights;” equally guarding us against the pride of some, who imagine themselves to have apprehended all the truth; and the wilful ignorance of others, who pronounce spiritual knowledge to be altogether unattainable. Now, if the Apostle Paul could but imperfectly discern the depths of evangelical truth, and if angels themselves “desire to look into these things,” 1 Peter 1:12, who can sufficiently wonder at the presumption of those men, who are so far persuaded of their own infallibility that they regard all truths which they are unable to fathom as the mere reveries of fanaticism? But, turning our eyes at present from the pernicious error of these self-exalted Christians, let us consider a subject in which we are more interested than in the extraordinary vocation of St. Paul to the holy ministry.

REFLECTIONS

Upon the ordinary vocation to the holy ministry.

“THE harvest truly is plenteous, but the labourers are few: pray ye, therefore, the Lord of the harvest, that he will send forth labourers into his harvest,” Matthew 9:37, 38. Retaining in memory these remarkable words of our Lord, the conscientious man is incapable of thrusting himself into the holy ministry, without being first duly called thereto by the Lord of the harvest, the great “Shepherd and Bishop of souls.”

The minister of the present age is not ordinarily called to the holy ministry, except by carnal motives, such as his own vanity, or his peculiar taste for a tranquil and indolent life. Perhaps his vocation to the ministry is principally from his father and mother, who have determined that their son shall enter into holy orders. Very frequently if the candidate for holy orders had sincerity enough to discover the real inclination of his heart, he might make his submissions to the dignitaries of our Church, and say, “Put me, I pray you, into one of the priest’s offices, that I may eat a piece of bread,” 1 Samuel 2:36.

It is not thus with the real believer who consecrates himself to the holy ministry. He is not ignorant that “Christ glorified himself to be made a high priest:” and he is perfectly assured that no man has a right to take upon himself the sacerdotal dignity “but he that is called of God,” either in an extraordinary manner, as Aaron and St. Paul, or at least in an ordinary manner, as Apollos and Timothy, Hebrews 5:4, 5. As it is a matter of the utmost importance to understand by what tokens this ordinary vocation to the holy ministry may be discovered, the following reflections upon so interesting a subject may not be altogether superfluous:— If a young man of virtuous manners is deeply penetrated with this humiliating truth, “All have sinned and come short of the glory of God,” Romans 3:23: if, farther, he is effectually convinced of this consolatory truth, “God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life,” John 3:16: if his natural talents have been strengthened by a liberal education: if the pleasure of doing good is sweeter to him than all the pleasures of sense: if the hope of “converting sinners from the error of their way” occupies his mind more agreeably than the idea of acquiring all the advantages of fortune: if the honour of publishing the Gospel is superior in his eyes to the honour of becoming the ambassador of an earthly prince: in short, if by a desire which springs from the fear of God, the love of Christ, and the concern he takes in the salvation of his neighbour, he is led to consecrate himself to the holy ministry: if, in the order of Providence, outward circumstances concur with his own designs; and if he solicits the grace and assistance of God with greater eagerness than he seeks the outward vocation from his superiors in the Church by the imposition of hands; he may then satisfy himself, that the great High Priest of the Christian profession has set him apart for the high office to which he aspires.

When, after serious examination, any student in theology discovers in himself the necessary dispositions mentioned above; then having received imposition of hands, with faith and humility, from the pastors who preside in the Church, he may solidly conclude that he has been favoured with the ordinary vocation. Hence, looking up to the source of the important office with which he is honoured, he can adopt with propriety the language of St. Paul: “I thank Jesus Christ our Lord, for that he hath counted me faithful, putting me into the ministry,” 1 Timothy 1:12. “Though I preach the Gospel, I have nothing to glory of; for necessity is laid upon me, yea, wo is unto me if I preach not the Gospel;” for then I should be found unfaithful to my vocation, 1 Corinthians 9:16. “God was in Christ reconciling the world unto himself, and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ,” 2 Corinthians 5:19, 20. And if he becomes not like that “wicked and slothful servant,” who refused to administer to the necessities of his master’s household, he will be able, at all times, to say, “Therefore, seeing we have this ministry, as we have received mercy, we faint not: but have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God,” 2 Corinthians 4:1, 2. A person of this description, searching the depths of the human heart, of which he has acquired a competent knowledge by the study of his own, meditating with attention upon the proofs, and with humility upon the mysteries of our holy religion, giving himself up to the study of Divine things, and, above all, to prayer and to good works; such a pastor may reasonably hope to grow in grace, and in the knowledge of that powerful Saviour, whom he earnestly proclaims to others. Nor is it probable that such a one will labour altogether in vain. Gradually instructed in the things which concern the kingdom of God, he will become like the father of a family, bringing forth out of his treasures things new and old: and whether he speaks of the old man, the earthly nature, which he has put off with such extreme pain, or the new man, the heavenly nature, which he has put on with equal joy, Esphesians 4:22, 24, he will speak with a conviction so powerful, and a persuasion so constraining, that the careless must necessarily be alarmed, and the faithful encouraged.