necessary to the discharge of this sacred office; one is, that he have a true desire after it, and the other, an ability for it. The first of these qualifications is included in the terms, if a man DESIRE the office of a bishop. It is supposed that this desire shall spring from a pure motive, and not from the love of ease, affluence, or applause; but from a concern to glorify God, and promote the salvation of men. It is necessary, in my judgment, that there should be a special desire of this sort; a kind of fire kindled in the bosom, that it would be painful to extinguish. The second qualification is contained in those expressive terms, APT TO TEACH. He must possess not only an inventive mind, but a kind of natural readiness in communicating his ideas.

Neither of these qualifications is sufficient in itself. A man may have a desire after the christian ministry, and that desire may arise from the purest motives; and yet, having no competent ability for the work, he is certainly not called of God to be employed in it. I doubt not but the Lord will take it well that it was in the heart of such persons to build him a house, though their desire may never be accomplished. Ahimaaz was eager to run, though he had no tidings ready; but his running answered no good purpose. On the other hand, a person may not only be a good man, and judicious, but possess a readiness in communicating his ideas; and yet, having no special thirst after the work. of the ministry, or of thus promoting the salvation of souls, he is unfit to engage in it.

Of the first qualification, every man must be his own judge; for who else can be acquainted with his desires and motives? Of the last, those with whom we stand connected. Whether we be afit to teach, is a question on which we ought not to decide ourselves: those are the best judges who have heard us, and been

taught by us. When a congregation of christians invite a person to serve them in the gospel, it is a sufficient proof that they consider him as equal to the undertaking. If a person so invited be but clear as to the former qualification, I conceive he may leave the latter to the judgment of others; and conclude, that so long as a door is opened for him to preach the gospel, he is called of God to do so.

*

THOUGHTS

On the manner in which Divine Truth is communicated in the Holy Scriptures.

141

IT is a fact which must have struck every attentive

reader, that God has not communicated his mind to us, by giving us a set of principles, arranged in the form of a scheme; or, that we have no such creed as formally includes all the things necessary to be believed, in either the old or new testament. On the contrary, we see divine truth introduced rather incidentally than systematically. It is scattered from one end to the other, through all the historical, devotional, prophetic, and epistolary writings.

I have no intention to derive an argument from hence, as some have done, against creeds and confesfessions of faith; nor do I conceive that such an argument can from hence be fairly derived. We might with equal justice argue against the science of botany being reduced to a system, on the ground of herbs and flowers of the same kind not growing together, but being scattered over the earth in beautiful variety, The variegated face of nature is not marred by its produc

tions being scientifically collected and arranged; on the contrary, its beauties are so much the better understood. Yet, with respect to the actual position of th products of nature, we must needs decide in favour of variety; and the same may be said of the actual position of divine truth in the holy scriptures: the incidental manner in which it is commonly introduced, gives it great energy and beauty. It may be worthy of attention to consider a few of the incidents and occasions on which some of the most important truths are introduced, and to notice the wisdom of God in his thus introducing them.

It is a truth which lies at the foundation of all religion, that there is a first cause and Creator of all things, visible and invisible. But this truth is never introduced, that I recollect, in the form of a naked proposition. At the outset of revelation, it is rather supposed than asserted. In the beginning, saith Moses, God created the heaven and the earth. He does not expressly inform us, that there was a God who existed prior to this, but leaves us to infer it; hereby intimating, perhaps, that this is so evident a truth, that they who doubt it, need reproof rather than information.

The perfections of God are taught abundantly in the scriptures; yet I do not recollect a single instance where they are introduced merely as a proposition, without some practical end to be answered. When Abraham, through Sarah's unbelief and impatience, had deviated from his usual conduct, in taking Hagar to wife, hoping thereby to see the divine promise fulfilled, Jehovah thus reproved him: I am the ALMIGH TY God. Walk before ME, and be thou perfect*. When Israel despondingly exclaimed, My way is hid from the Lord, and my judgment is passed over from my God

* Gen. xvii. 1.

be was thus answered, Hast thou not known ; hast thou not heard, that the EVERLASTING God, the Lord, the Creator of the ends of the earth, FAINTETH NOT, NEITHER IS WEARY? There is no searching of his UNDER

STANDING.

In this manner also we are taught the moral government of God, and the accountableness of rational creatures. These important truths, as they stand in the sacred page, do not barely meet our eyes, or our understandings, but our consciences. They give us no time to dispute: ere we are aware, we feel ourselves arrested by them, as by an almighty and irresistible force. They say, the Lord shall not see, neither shall the God of Jacob regard. Understand, ye brutish among the people; and ye fools when will ye be wise? He that planted the ear, shall he not hear? He that formed the eye, shall he not see? He that chastiseth the heathen, shall not he correct? He that teacheth man knowledge, shall not he know ?† Verily there is a reward for the righteous: verily he is a God that judgeth in the earth!‡

Thus also we are instructed respecting the fall and depravity of human nature.. We have no encouragement curiously to inquire beyond the fact; but are told that God made man upright, and he sought out many inventions§. If we would wish to flatter ourselves, or our species, from a partial view of human virtue, we are instantly cut short, in being told that God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart are only evil continually. They are all gone out of the way, together become unprofitable; none of them docth good, no And the substance of this is stated to induce

not one.

* Isai. xl. ult.

Psal. xciv. 7-10.

$ Eccl. vii. 29.

Psal. Iviii. 11.

our acquiescence in the doctrine of justification by free grace, through the redemption that is in Christ Jesus*.

The doctrine of the trinity is never proposed to us as an object of speculation, but as a truth affecting our dearest interests. John introduces the sacred three as witnesses to the truth of the gospelt; Christ, as objects of instituted worship, into whose name we are baptised; and Paul exhibits them as the source of all spiritual good; The grace of the Lord Jesus Christ, the love of God, and the communion of the holy Spirit, be with you all. Amen. Again: The Lord direct your hearts into the love of God, and into the patient waiting for Christ§.

In this manner we are taught that great mystery of godliness, God manifest in the flesh, or the proper deity and humanity of Christ. One sacred writer announces in prophetic language, Unto us a CHILD is born, and his name shall be called the MIGHTY GOD. Again: he de scribes him as the Lord God, coming with strong hand; ́yet, feeding his flock like a shepherd, gathering his lambs with his arm, carrying them in his bosom, and gently leading those that are with young¶. Another directs his followers to him, and says, This is he of whom I said, after me cometh A MAN who is preferred before me, FOR HE WAS BEFORE ME. A third draws from his quiver an arrow of conviction: Ye have KILLED the AUTHOR of life! A fourth finds in it a motive of compassion to the murderers: Who are Israelites, of whom as con. cerning THE FLESH Christ came, who is over all, GOD BLESSED FOR EVER. On one occasion it is introduced as affording a pattern of humility and condescension: Let this mind be in you which was also in Christ Jesus, who

7

* Rom. iii. 9-24. † 1 John v. 7.

$2 Cor. xiii. 14. 2 Thess. iii. 5.

Matt. xxviii. 19. Isaia. ix. 6. xl. 10, 11.