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has been cleansed. But this is not to be taken for granted-we must examine the state of the fountain that feeds these streams.

It is especially necessary, that he who is to be a teacher of others should be sound in the faith himself. I shall not attempt to draw up a scheme of the truths of revelation, the belief of which I consider as constituting soundness in the faith; for in that case I should be merely presenting you with my own theological system. Upon points of indifference, and matters wrapt in a veil of obscurity, there have been, and probably will be to the end, differences of opinion; but all who are "taught of God," hold substantially the same views of the great fundamental truths of revelation. These our young probationer must understand, and believe, and feel in their heavenly and transforming influence. We have supposed his character to be adorned with the lovely fruits of righteousness; here we see the cause of his fruitfulness.

He is a

tree planted by the rivers of water; his root is nourished in secret by the river of the water of

life; he is sanctified by the

believes and delights in ;-he

truth which he

derives from it

motive and direction, will and ability. The life he lives in the flesh is by the faith of the Son of God, who loved him and gave himself for him. He has fellowship with the Father and with his Son Jesus Christ. In him the virtues and charities that command the approbation of all who witness

"he

their exercise, are not the productions of nature, but the fruits of the Spirit. In a word, abideth in the doctrine of Christ," and his conduct adorns it. If this be true of him, he will be able to give a reason of the hope that is in him, both as to his own christianity, and his belief in revelation itself. Nor will his views of divine truth be vague and superficial, as is the case with many. Loving the fountain, living near it and drinking of it 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 colours 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 favourable 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

He must have passed his

not be a new convert. 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 righteousness, 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 reason 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 ean 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 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

*

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This rendering

didaktikos 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. is supported by Schleusner, who considers docile, teachable, as agreeing better with the immediate connexion, but I much question the accuracy of his opinion in this instance.

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 "instructor 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,

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