theory is concerned. Yea more, in the circumstances supposed, there must be an utter aversion to the truths of religion in their true spiritual character, so that a cordial recommendation of them to others must be wholly impossible. There are, moreover, experiences in the history of every one who becomes a subject of divine grace, which no one can enter into or fully understand, who has not himself been at some time or other a subject of them. Without a personal knowledge, therefore, of the exercises of mind peculiar to the subjects of divine grace, it will be impossible to impart unto such the counsel or consolation which their condition may require. A graceless minister is a perfect anomaly. He is so regarded, and that justly, even by the world. Without personal piety, no one has any right whatever to be in the ministry. Whilst in this position, he is out of his proper place.

It is not enough, however, that a minister be simply pious. He should be such in an eminent degree. This is necessary for his own personal comfort and happiness, as well as for his usefulness. It is expected of him that he will himself exemplify in his life the principles of the religion he recommends to others. If he fails to do so, just to the extent that this is the case, is he shorn of his strength. His success in the work of the ministry will be, in a great measure, proportionate to the extent of his personal holiness, as this is made to appear in his life.

Another qualification for the ministry, intimately connected with that we have just been considering, is a love for the work, such as evinces itself in a supreme consecration or devotion to it. This qualification is based on personal piety, and cannot exist in its absence. A love for the work is indispensable to success in the ministry. There can be no energetic or efficient action without it. This is the case with regard to every calling in life. It is, however, more especially so with regard to the Christian ministry. Its duties are exceedingly arduous and trying, and must often be attended to in the midst of much self-denial. The services which are rendered in this capacity,

are, in many instances, thankless services. They must also be often attended to in the midst of many discouragements and in the face of much opposition, and that too, not only from avowed enemies of the cause, but sometimes even from its professed friends. To bear up against these various discouraging and opposing influences, so as to persevere manfully in the labors required of the ministry, they must have an ardent love for the work itself. It must be to them as their meat and drink

to attend to its duties.

Yea, their feelings in reference to these things must be like those cherished by the Apostle, when he exclaimed: "Woe is me, if I preach not the Gospel.

Mental culture may be noted as another important qualification for the work of the ministry. This, of course, presupposes a capacity for such culture. Some minds are naturally so sluggish and dull, that with all the discipline to which they may be subjected, and with all the efforts that may be put forth for their improvement, it seems almost impossible to bring them under any special cultivation. Where this is the case, it seems to us, that it is a plain indication that such an individual was never designed by the Great Head of the Church, for the work of the ministry. It matters not how well he may get along in other spheres of life, it is certain that he never can succeed in this.

It is not sufficient, however, on the score of intellectual endowments, to qualify one for the ministry, that he be susceptible of mental improvement. He must be the actual subject of such culture. The ministry demands for its service the very highest order of talent. Those who are engaged in its duties, find abundant occasion for calling into requisition the most extensive literary attainments.

It is sometimes said in the way of opposition to this position, that the original disciples were illiterate fishermen. It is true, that when they were first indicated for their work by our Saviour, they had not enjoyed the advantages of a high degree of mental culture. They had, however, minds susceptible of improvement, and before they were called to enter fully upon

the duties of their ministry, they were subjected to a process of training under the immediate eye of the Saviour himself, which continued during a period of at least three years. Besides this, they were favored with the special advantage of direct divine inspiration and miraculous powers, which cannot be claimed for the ministry of the present day. It must also be remembered, that the later Apostle Paul had enjoyed the advantages of the very best education his age and country could afford; and his superior power and usefulness beyond what distinguished the rest of the Apostles, were no doubt, in a great measure, owing to this fact.

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If a high degree of mental culture was important, yea, indispensable to the work of the ministry in the days of the Apostles, much more so is it at this remote period of time. cessful prosecution of the labors of the ministry requires a thorough knowledge of the truths of Christianity and of their practical workings on the hearts of the children of men. In order to this, however, intellectual culture of every variety of character is necessary.

They should be capable of reading and studying the sacred records, not only in the prevailing language of the age and country in which they live; but also in the languages in which these records were originally written. In the absence of such a knowledge of the ancient languages they cannot be certain from personal investigation, of the correct interpretation of any particular portion of the word of God; but must be dependent for their views upon the knowledge and judgment of others.

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The same course of remark holds good with respect to a knowledge of the geography of the country, and of the manners and customs of the age in which the Scriptures were writThe forms of speech and modes of thought, and especially the manner of presenting and illustrating truth, peculiar to any age, are to a great extent conditioned by immediate local influences and circumstances. This fact must have frequently forced itself upon the attention of the most casual observer, as it is constantly being practically exemplified in every day life. If, therefore, the ministry wish to enter fully in

to the sphere of thought conveyed by the language of the Bible, and to see the beauty and force of its teachings, and of its numerous illustrations of divine truth, they must be able to place themselves in the position and circumstances, in which its several authors were found. To do this, it is indispensably necessary that they be familiar with the geography of the country, and with the manners and customs of the age in which the writers respectively lived. And hence it is, that Archæology, or Biblical Antiquities, very properly forms an important item in the course of study prescribed in every well regulated Theological Seminary.

A similar prominence must also be given to a knowledge of Church History on the score of intellectual culture as a qualification for the work of the ministry. This department of theological science furnishes a record of the dealings of God. with his people. It accordingly presents those who familiarize themselves with it, with practical exemplifications of the truths of the gospel, as these are to be seen in their workings and effects upon the hearts and lives of individuals in different ages and in every variety of circumstances. A knowledge of Church History, therefore, must furnish the ministry important aid in arriving at a proper understanding of the distinctive truths of Christianity, so as to be able to unfold them fully to others in all their practical bearings, whilst, at the same time, it will serve to encourage them to diligence and perseverance in the important work committed to their hands.

It may be still further briefly remarked in reference to intellectual culture, in general, as a qualification for the ministry, that a more or less extensive acquaintance with every branch of science, is of vast account to a minister of the gospel. Whilst it will serve simply so far as discipline is concerned, to strengthen and invigorate his mind, it seems indispensably necessary, in order that his intellectual resources may be so enlarged as to fit him for meeting infidelity in its various forms on its own ground, inasmuch as it is more or less disposed in every age of the world, and especially in the present, to make a show at least of calling science to its aid.

A faculty for communicating truth to others may also be noticed as an important qualification for the duties of the ministry. This is doubtless what the Apostle Paul means by an aptness to teach. Individuals are often to be met with whose minds are naturally strong and vigorous, and susceptible of the highest degree of culture; but, who notwithstanding they may have made extensive attainments in knowledge, and have been subjected to every variety of disciplinary process, have no power or tact for communicating their thoughts and feelings to others. This disability from whatever source it may arise, whether from natural or other causes, constitutes a serious disqualification for the ministerial office, inasmuch as the greater portion of the labors of those who fill it, consists in communicating to others their own particular thoughts and feelings. It is true, that some possess this faculty to a greater extent than others, and that in some cases at least, where it seems to be naturally feeble, it is capable of being greatly improved by proper discipline; yet, whilst all this is so, the faculty must be possessed at least to a reasonable extent, if an individual is to be qualified for the peculiar work of the ministry. A hesitating, stammering manner must not only be painful and embarrassing to the speaker himself; but operate in a manner positively prejudicial to the cause he professes to advocate.

A knowledge of human nature, in the estimation of the writer, is also a qualification for the ministry of the highest importance. It evinces itself in a talent for entering into and adapting themselves to the position and circumstances of all with whom they come in contact. This talent in most instances is natural. It is, however, susceptible of great improvement, and that even where it exists naturally only in a moderate degree. We are dispossed to lay much stress upon this qualification. It is most intimately connected with the success of the ministry. In its absence, it will be impossible for a minister to take advantage of times and circumstances, and to adapt his instructions to the peculiar wants and necessities of his people, in which case, his efforts, though otherwise of an excellent char