them.' But we find not, that Paul or Barnabas, or any other of the primitive preachers, ran to the work before they were sent, under pretence of an internal call of the Spirit, which nobody knew but themselves. In the present day the tables are turned. It is the preacher now who is directed by the Spirit; not they who are to set him apart to the work. If it could be supposed, that one might have such a secret command from the Spirit, this is only evidence to himself: It will not warrant others to attend on him ; it can therefore answer no purpose. What endless confusion would follow from admitting such pretences! Any man, who is dishonest enough, may pretend such a call ; and who shall contradict him? What order can there be in the church? The man may be ignorant, immoral or heretical.-But who shall judge, censure and silence him? He still pleads a call from the Spirit, and he will be judged by no man.

If one pretends such a special divine direction, as his warrant to preach, let him manifest it by miracles, as the apostle mani

fested their commission.

Miracles have

ceased, and so have all immediate revelations; and the man, who now pretends to them, is a designing imposter, or deluded enthusiast.

If such arrogant pretensions should be accompanied, as they usually are, with an open contempt of human learning, and of that study and attendance on reading, which Paul enjoins on the minister, we may justly suspect, they are held up as a substitute for real qualifications, a cover for ignorance, and an excuse for laziness.

In the apostles' time, there were instances of the Spirit's designating the persons to be ordained to the ministry; but it is evident, that this manner of designation was not to be continued in the church, because the Holy Ghost has taken care to furnish the church with standing rules for her conduct in this matter. Timothy, who was ordained by the elders of the church, is commanded to commit the same office which he had received, to faithful men, who should be able to teach others. But how shall

Timothy know, who are these able, and faithful men? Shall he ordain every man, who says, The Spirit moves him to preach? Or will the Spirit immediately point out to Timothy the man who is to be ordained? No: He must inquire into the qualifications of those who offer themselves to the work. Paul says to him, ' If a man desire the office of a bishop, he desireth a good work. A bishop then must be blameless, sober, of good behaviour, apt to teach, not given to wine, not a novice; moreover he must have a good report of them that are without.'Surely, if Paul had supposed, that the Spirit would immediately and supernaturally direct in this matter, he would not have instructed Timothy so particularly, what qualifications he must find in those, whom he ordained to be teachers in the church. The instructions given to Titus are the For this cause I left thee in Crete, that thou mayest ordain elders in every city, as I had appointed thee: If any man be blameless, sober, just, holy, temperate, holding fast the faithful word, and able by sound

same.

doctrine to exhort, and to convince gainsayers.'

Since the Spirit of God has given in the gospel, sufficient directions concerning this matter; to these let us attend, and look for no other.

It has been urged in favour of private brethren's teaching in the church, That the apostle says to the Corinthians, "Ye may all prophesy one by one, that all may learn and be comforted." 1 epistle, xiv. 31.

But could he intend, that all the Christians in Corinth might prophesy or preach? By no means; for then we must suppose that even women, were to commence preachers, if they pleased, contrary to his express instructions both here, and in his first epistle to Timothy. By all he means all the prophets, as will be evident, if you take the whole sentence in its connexion. Let the prophets speak, two or three, and let the other judge. If any thing be revealed to another that sitteth by, let the first hold his peace; for ye may all prophesy one by one.' In the Corinthian church there were many

endued with spiritual gifts; who, being ambitious to display their gifts, used to speak several at once, to the confusion of one another, and of the whole assembly. To correct this disorder, the apostle says, 'If any man speak, let it be by two; or, at the most, by three,' i. e. Let not more than two or three speak in the same meeting; and let not these speak all at once, but by course,' one after another: Let the prophets speak two or three, in succession, and let the other judge.' And if, while one is prophesying, any thing be revealed to another,' i. e. another prophet, let the first hold his peace.' Let the first finish his discourse, and cease from speaking, before the other begins. For ye may all prophesy one by one. If ye will observe order in your assemblies, all the prophets may have opportunity to speak; ye need not interrupt one another. And do not pretend, that ye are so overpowered by the divine influence, that you cannot refrain, but must immediately give vent to the fervid ebullitions of grace; for the spirits of the prophets are subject to the prophets. God