daily, his knowledge may be expected to be accurate, extensive, well digested, and always increasing.

Young converts, if they are not spoiled by unsound public instruction or by improper books, make rapid progress in divine knowledge. The dimness of their first conceptions gradually wears away. What was confused becomes distinct, what was unperceived is now clearly seen, and every thing appears in its true colors and proportions-just as the face of nature is discovered to the eye, when the mists of the morning disappear.

This, although with great variety, in individual experience, may be called the first stage of Christian experience, In favorable circumstances, there will be seen a beautiful proportion between the work of the Spirit in enlightening the mind and renewing it-the increase of light and the increase of heat-the spiritual perceptions of the soul, and the vital warmth of the system.

But the candidate for the missionary office must not be a new convert. He must have passed his novitiate before he be encouraged to take any steps with a view to it; for the circumstance of being a novice in the Christian profession, is of itself a bar to every department of the work of the ministry. In most cases no accurate judgment can be formed of what his profession will come to, till a considerable time has proved it. It is not safe to judge by the early blossoms. The young disciple may seem to the eye a promising plant of righteousnesss, but "by their FRUITS shall ye know them." And even supposing his profession to be genuine, to lay hands suddenly on such an one at an early period of his experience might be attended with the worst effects. The specific rea

son assigned why a novice should not be appointed to the bishop's office is, "lest being lifted up with pride he fall into the condemnation of the devil." The wisdom of the apostolical rule, therefore, is manifest, and it can never be infringed without danger.

We have supposed the individual in question to have made a good beginning, to be well grounded in the truth, and as he must have passed the first years of the Christian life, he ought to have made good progress. If he has not been apt to learn, he cannot be thought likely to prove apt to teach; and that whether we understand the phrase to denote aptness as to capacity, or aptness as to disposition; whether able to teach, or ready and inclined to teach.* Habits of study are of vast consequence in teachers. Neither learning, nor piety, nor talents, nor fluency of speech, nor any other gift can compensate for the want of such habits. This is universally acknowledged as to ministers of the gospel at home, and it holds equally in the case of missionaries. There may not be in the sphere of the latter, at least for a season after entering upon their work, the same call to study in the way of preparation for the pulpit; but still they have studies, and those perhaps more laborious, more uninviting, and considered in themselves more irksome than the closet employments of a minister. And without habits of study, how shall

* διδακτικος may properly mean both able and willing to teach. The word occurs only twice in the New Testament, viz. 1 Tim. iii. 2, and 2 Tim. ii. 24. In the latter of these, the Vulg. renders it by docibilis. This rendering is supported by Schleusner, who considers docile, teachable, as agreeing better with the immediate connection; but I much question the accuracy of his opinion in this instance.

a man encounter the task of learning barbarous languages-studying the voluminous mythology, and philosophy, and absurdity of Brahma or of Fo? But in the contemplated work, the duty of preaching the gospel must not be lost sight of, The missionary must "preach the word" and will he have no need to study the sermons he delivers to the heathen in their own tongue? Is the task of preaching easier in proportion to the ignorance of the hearers, or does not this very ignorance increase the difficulty of making instruction effectually to bear upon them? What clearness, what plainness, what evidence, what energy, what various lights, what illustrations, what comparisons must be used by the "instructer of the foolish, the teacher of babes!" Which is the easier taskto convey your meaning to the mind of a man of good understanding, or to make an idiot comprehend it? But I need not insist upon this here. Only be it remembered, that a missionary as well as an ordinary minister must be a man of application, and have both capacity and inclination to learn and to teach; otherwise he can neither conduct his ministrations with comfort to himself nor benefit to others. His teaching may not be positively erroneous, but he must either tire his hearers with a never ending repetition of the same things, or his instructions must be superficial and unsatisfactory. If he make no progress himself, he cannot possibly lead forward others from one step to another of the knowledge of the mystery of Christ. Besides, the want of such habits implies, that he is addicted, if not to absolute idleness, to some unfit methods of spending his time. And whatever these be, although not altogether inconsistent with the Christian profession,

they are yet unquestionably inexpedient for him, since they lead to the neglect of some of his primary duties, and effect the usefulness of his ministry in the most serious manner.

I feel that I am wandering from the point with which I set out; but these discussions arising out of the view we are taking of the missionary character, although not necessary to the simple exhibition of the qualifications with which that character ought to be invested, may furnish matter of useful reflection, and show what the missionary ought not to be, as well as what he ought.

Before proceeding to examine him as to talent, temper, &c., our young Christian's desire for the missionary work may here be noticed. We have been taking a view of his piety, the holiness of his deportment, and the spirituality of his mind; connected with these features, there should be a decided predilection for the missionary work. I reckon this an essential qualification. But this predilection must not be a sudden flash of feeling, not like the prophet's gourd which came up in a night, and may perish in a night. I should not augur favorably of the determined resolution and unwearying perseverance of the man, who all at once formed, and as suddenly executed, the purpose of becoming a missionary. It seems to me more congruous to suppose, that an undertaking of so momentous a nature, and involving consequences so incalculably serious, both to the individual himself, and all who may be in any manner connected with him, has been the subject of long, and anxious, and prayerful consideration: that it has been revolved again and again; that it has stirred up a "multitude of thoughts" in the breast of the young Christian, uncertain as to his call, diffident of his qualifications, fearful of mistaking

inclination for a sense of duty, mortified by the consciousness of inadequate impression; and yet habitually contemplating the work with deep solemnity of spirit: at last opening his mind to Christian friends; meeting both with discouragement and support, but still growing in his desire* for the office of an evangelist; decidedly preferring it before all others, feeling more powerfully the impulse of holy motives, more steadily resisting the suggestions of the flesh, and all temptations that would either allure him to a life of more honor, or less self-denial:-but his purpose still acquiring more stability amidst the agitation of conflicting views and interests; till the voice of Providence evidently concurs with the written commandment, urging him to go forth to the help of the Lord. Thus far all is as it should be; and if the inquiry as to talent, &c. be equally satisfactory, it will be the duty of friends and connections to join in bidding him God speed, and help him forward in the name of the Lord.

I must break off for the present, hoping to be able soon to resume the subject. I am, &c.

"If a man desire the office of a bishop, he desireth a good work," 1 Tim. iii. 1. The word desire occurs twice here; but it is not the same word in the Greek in both cases. The first is the word ogεyεtal, which signifies to stretch out the hand towards a thing, hence, metaphorically to desire earnestly, to express eagerness to obtain. It is the same word used 1 Tim. vi. 10. "The love of money is the root of all evil, which, while some coveted after," &c. Like the miser's passion for money, should the man of God desire-covet not the wages, but the work of the ministry. The other word εл10νμεi, has a similar meaning. See Luke xxii. 15. Acts xx. 33. Rom. vii. 7, and xiii. 9. where it is translated covet. In other places, it is used to express the desire of food which a hungry man feels, as in Luke xv. 16, xvi. 21, &c.