fluent and acceptable speakers; and more efficient in the discharge of their various public duties. They have also the satisfaction of knowing that the sacrifices, which they are called to make, are not in vain; that, through their humble instrumentality, the cause of truth and righteousness is advanced, and the predicted triumphs of Christ's kingdom in the earth are hastened. Every other duty of the pastor, in connection with the charitable enterprises of the church, should, of course, be accompanied with fervent prayer. Feeling that the object to be attained is not only important, but vasttranscending all human power-and that the obstacles in the way of it are such as nought but Omnipotence can overcome; the devout pastor will attempt nothing in his own strength. His whole trust will be in the power and the promise of God; and the cause for which he labors he will carry continually to God, in earnest and effectual prayer. In the daily devotions of the family and closet, he will never forget to pray for the coming of Christ's kingdom, and for the full success of all those efforts, whose object it is to advance it in the earth. The same object will be carried into the social prayer-meeting. The monthly concerts of prayer, and especially that for the conversion of the world, will be an occasion of great interest to the pastor; and he will endeavor that it shall be one of equal interest to all the members of his flock. By appropriate and instructive remarks, by collecting and imparting religious intelligence, and by the prayers and praises which are offered up, he will labor to interest every Christian mind, and engage the feelings of every pious heart, in the services of the monthly concert of prayer. Nor will these objects be forgotten in the great congregation. They will not only be carried occasionally into the sermon, but more frequently will have a place in the devotions of the sanctuary; when the whole assembly may have an opportunity of sending up their prayers together, and of saying, with one voice, "Thy kingdom come; thy will be done upon earth as it is in heaven." In short, the faithful pastor will feel, habitually, that he is no longer his own, but Christ's; that his interests are all identified with those of his Master's kingdom; and that whatever he can do to promote this kingdom, whether at home or abroad, among his own people or elsewhere, whether by his preaching, his personal influence, or worldly substance, all is justly required of him, and should be cheerfully rendered. He keeps nothing back. He holds nothing, and will hold nothing, which is too dear to be given up at the call of Christ, and which he has not consecrated to the purposes of his holy kingdom. He rejoices when this kingdom prospers, more than when corn and wine increase. He mourns over its declensions and desolations, as one who is in bitterness for his first-born. He says with the Psalmist, "If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth." "For thee my tears shall fall; For thee my prayers ascend; To thee my cares and toils be given, LECTURE XVIII. Induction of others into the ministry. Examinations for License. Ordination the work of ministers-a responsible work. Who are to be ordained? A HIGHLY important part of the work of the ministry consists in the induction of others into the sacred office. To effect this, according to Congregational usage, two distinct steps require to be taken; the first preparatory, the other the act of induction itself. In the first instance, a license to preach is granted; in the second, ordination is conferred. These are both of them highly responsible acts; and in a course of Lectures on the duties of ministers, both should receive a due share of attention. Among some classes of Christians, candidates for the ministry are licensed by the churches to which they belong; but against such a practice, there seem to me to be the most substantial reasons. The great body of our churches, composed (as they are) of private, unlettered Christians, are not competent judges as to the qualifications of those who aspire to the ministry. They may judge of their piety, and of their natural capacities or gifts; but as to their acquirements, their education, their intellectual furniture and discipline, their ability to explain and enforce truth, and stand for the defence of the gospel : of these things they must be, in great measure, ignorant; and what they pretend to know, they must take chiefly upon trust. The consequence is, that in communities where churches take it upon them to bestow licenses, not a few receive license who are wholly unqualified for the work to which they are recommended; and this in the judgment, not merely of other denominations, but of the best and ablest men among themselves. Particular churches give licenses which other churches do not respect. They send forth candidates for the ministry, which some of those with whom they are connected can hardly receive or acknowledge in that character. In this way, not only are disqualified persons thrust into the ministry, much to their own detriment and the injury of the whole church, but occasion is furnished for hard feelings and hard speeches, for alienation among brethren, and in some instances for palpable breaches of fellowship. Much more reasonable is it—and safer for all concerned, that the responsible work of granting licenses should be committed (as it is among ourselves) to associated bodies of ministers. These are more competent than private church members can be supposed to be, to form a correct judgment in the case; and besides, it is reasonable-since ministers are, and were designed to be, a distinct order of men, that they should themselves be judges as to the qualifications of those who are to come into their order. To give power to the churches to put men into the ministry, without the consent and independent action of ministers, would be scarcely more reasonable, as it seems to me, than to give power to the congregations to put members into churches, without their action or consent. The granting of a license, to be sure, does not make one a minister; but it is taking a first and most important step towards it-a step which, in ordinary cases, cannot honorably be retraced; and this step, like the subsequent decisive one, should not be taken, but with the expressed approbation of ministers themselves. In examining young men with a view to license, regard should be had to each of the several qualifications for the ministry; but more especially to the four following, viz: piety, natural endowments, education, and orthodoxy. An unconverted ministry-a weak, stupid, uninteresting ministry—an ignorant ministry-an heretical ministry— all or either of these is a curse to the church; and it belongs to those on whom rests the responsibility of inducting others into the ministry, to see to it that the curse is not inflicted; that unsuitable, disqualified candidates for the sacred office are kept out of it. In conducting examinations for licenses, there are the extremes of scrupulosity and of laxity; though the latter, it may be feared is much the more common, and of the most injurious influence. Still, it is possible, and with the best intentions, to verge to the other extreme; and a word of caution in regard to it may not be unnecessary. Ministers should examine carefully and faithfully into the evidences of piety exhibited by candidates for license; but then they should judge charitably of these evidences, and not stop a young man in his endeavors to do good, because his piety is not precisely after their own model; or because he has been brought into the kingdom of Christ, and been led along the pathway of the just, in a manner different from themselves. They should require evidence of competent natural abilities, and of general and professional education; but they are not to insist upon the highest degree of talent as indispensable; or that every student, whatever his age and other circumstances, must have pursued precisely the same course, or acquired the same amount of preparatory learning. Substantial orthodoxy or soundness in the faith, should never be lost sight of, or passed slightly over, in the examinations of which we speak; and yet some difference of opinion-some diversity of statement and explanation, is to be expected, and to be tolerated among orthodox |