mysterious depths of their own spirits.

And then, as

they mingle with the world, let them carefully study the plans, the purposes, the characters of others. Here is a volume ever open, and inviting research, and into which the most casual observer can scarcely look, without increasing his knowledge of human nature.

With a thorough knowledge of human nature, acquired in the manner here pointed out, a man becomes almost "a discerner of spirits." Such knowledge enables him to look into the secrets of human character, and to unfold these secrets, so far as he shall have occasion, with accuracy. It enables him to guard against imposition, to unmask hypocrisy, to describe the thoughts and feelings of his hearers better, often, than they could do it themselves, and to shape his course amidst dangers and trials, where otherwise he would be in utter darkness and uncertainty.

Another kindred quality of great importance to the minister, is prudence. This, I am aware, though a good word, is an oft abused one. Prudence is often used to signify a timid, time-serving, man-pleasing policy; the opposite of Christian boldness, conscientiousness, faithfulness. Of course, I do not here use the word in this perverted and mistaken sense. Prudence, properly, etymologically speaking, is foresight. It looks ahead,—not to see how it may evade a trying duty, but how it may best meet it; not to see how it may run round a cross, but how it may most safely and successfully take it up. "Prudence," in the language of another,* "is the opposite of rashness and inconsideration. It neither speaks

nor acts, till it has had time to think. In rebuking transgression, it strives to conciliate and gain over the offender. It disarms prejudice, inspires confidence, increases the

* President Humphrey.

number of friends, and wards off the attacks of enemies. Ordinary talents, under the direction of prudence, will do more in the ministry than the greatest gifts, without it."

It is necessary to the highest usefulness in the ministry, that a man possess good social qualities. By these, I do not mean flippancy, loquacity, volubility of tongue; but the ability to converse with ease and propriety, and to render a social interview improving and agreeable. This ability, though in part, perhaps, a natural gift, is to be regarded rather as an acquisition; else, why the difference, in this respect, between the cultivated and the uncultivated man? And how is it that many, who are naturally reserved and taciturn, acquire the ability to converse with freedom and propriety? I would recommend this topic to the consideration of every candidate for the gospel ministry. You hope to accomplish much good in the world, not only by preaching, but by conversation. It should be an object with you, therefore, not only to preach well, but to converse well;—to cultivate not only your rhetorical powers, but your social qualities.

Nor is the qualification of manners to be altogether overlooked, in this connexion. This is a point on which scholars, and the most promising scholars, often fail. They are engaged, for a course of years, in the acquisition of knowledge;-in disciplining, furnishing, and improving their minds, and preparing themselves for usefulness in the church; and forget, meanwhile, one essential qualification for the highest usefulness-the acquisition of easy and gentlemanly manners. The consequence is, that they go out into the world with their rustic, boorish habits about them, and find themselves excluded from that society which, in other respects, they are fitted to adorn, and from stations of usefulness which they might other

wise fill;—or if not excluded, they are subjected, for a time, to numberless mortifications. Hundreds of excellent ministers, now living, know what all this means, in their own experience; and would unite with me (if they were here to speak) in urging upon all candidates for the gospel ministry, the cultivation of their manners, as well as their minds and hearts.-I would not, indeed, that young ministers should assume the appearance, or affect the manners, of the coxcomb or the dandy. Far from it. But I would that every minister of Christ should be, not only a holy exemplary man, but in his manners a gentleman-a Christian gentleman.

I hardly need observe, that every gospel minister should be a man of energy and activity, capable of being warmed, enkindled himself, and of arousing and interesting others. The work in which he is to engage is a great work, a stupendous work, one sufficient to awaken the energies and task the powers of an angel; and the man of stupid, sluggish, leaden temperament, and of indolent habits, is least of all fitted to enter into it. Christ calls no drones into the service of his gospel. His language to all his ministers is, 'Go work in my vineyard.' And those who have no heart to work-who do not mean to work, and love to work, had better not enter it.-Ministers should not, indeed, become enthusiasts and fanatics. They should not be so excitable as to run wild, and fall into extravagances. But they should have hearts glowing with the fire of love; and minds that kindle on gospel themes; and lips that give utterance to their deep emotions in "thoughts that breathe, and words that burn"; and hands and feet that move spontaneously, vigorously, in the service of their Lord and Master.

It is almost superfluous to remark, that in order to do any good in the vineyard of the Lord, or to be entitled to

have a standing in it, a man must be sound in the faith. He must receive and hold, teach and enforce, all the great doctrines of evangelical religion. These constitute the aliment, on which alone his own spiritual life can be nourished. They are also that "milk of the word," which he is to administer, for the sustenance and growth of others. Those who enlist as ambassadors, in the service of Christ, are under indispensable obligations to preach, not their own fancies, but his word. They are to preach it, without addition or diminution, without adulteration or alloy. If they would be pure, at last, from the blood of all men, they must not shun to declare all the counsel of God. Of course, they must receive and hold it all. They must be characterized by a steadfast orthodoxy; an unflinching, unwavering soundness in the faith.

I add once more, that every minister of Christ should be a thoroughly educated man. I would not, indeed, prescribe for all the same course, or the same amount, of preparatory education. To some extent, individuals must be directed by circumstances, in regard to this. But what I mean to say is, that every minister should be educated for his work; and the more thoroughly the better.

I have reserved this topic to the last, not that I conceive it to be more important than any other, but because I may have occasion to treat of it more at length. It is sometimes said, that the first preachers of the gospel were illiterate men; and in a certain sense, this may be true. But it is true in a more important sense, that they were very extraordinarily educated and furnished men. They had been trained, for a course of years, under the personal instructions of the Saviour. They had followed him in his journeyings, witnessed his example, and listened, not only to his public preaching, but to his more private

lessons of instruction. In addition to this, they were furnished miraculously with the gift of tongues-an acquisition, to gain which, in any tolerable degree, costs the ordinary student years of laborious study. Above all, they enjoyed the miraculous teaching and inspiration of the Holy Ghost. What ministers of the gospel, since their time, have ever enjoyed such advantages as these? What subsequent laborers in the spiritual vineyard have been trained and furnished for their appropriate work, in so extraordinary a manner? The example of the Apostles therefore, instead of pleading for an illiterate ministry, speaks volumes in behalf of a thorough preparatory education.

The successors of these early preachers were many of them among the most learned men of their times. Without doubt, they were the most learned that could be obtained, who possessed the other requisite qualifications. The writings of Clement, Ignatius, and Polycarp, in the first age after the Apostles; of Irenæus and Justin in the second; and of Tertullian,Origen, and Cyprian in the third, are imperishable memorials, not only of their devotedness and diligence, but also of their general and professional learning.

The necessity for an educated ministry was never greater than at the present time; and that for several reasons. In the first place, the age in which we live is one of peculiar religious interest; and demands in those who would sustain the office of religious teachers, high and peculiar qualifications. A spirit of earnest inquiry is abroad in regard to the general subject of religion, spurning all restraint. Many are running to and fro, and knowledge, if not increasing, is at least becoming more widely diffused. At such a time, unless the people are to be wiser than their teachers, the teachers, obviously, must