THECHRISTIANMINISTRY;

WITH

ANINQUIRYINTOTHECAUSESOFITSINEFFICIENCY.

Thisworkhasparticularreferencetothe19thc.ChurchofEngland,butitisgenerallyapplicabletoallreformedchurches-WHG.

BYTHEREV.CHARLESBRIDGES,A.M.,

VICAROFOLDNEWTON,SUFFOLK,ANDAUTHOROF

‘ANEXPOSITIONOFPSALM119.’

FROMTHESIXTHLONDONEDITION.

NEWYORK:ROBERTCARTER&BROTHERS,

No.285BROADWAY.

1850.

Source:http://archive.org/stream/christianminist00brid/christianminist00brid_djvu.txtLightlymodernized;corrected;annotated(inblue);withAnglicizedbiblicalcitations

byWilliamH.Grosswww.onthewing.orgOct2013

CharlesBridges

Charles Bridges, M.A. (1794 - 1869), was a preacher andtheologian in the Church of England, and a leader of thatdenomination’s Evangelical Party. Educated at Queens’ College,Cambridge,hewasordainedin1817andservedfrom1823to1849asvicarofOldNewton,Suffolk.

ThomasChalmerswrote,‘My excellent friend, the Rev. Charles Bridges, of OldNewton, Suffolk, finds, I am sure,mostampleoccupationamongthosesixhundredpeoplewhomhemaybesaidtohavedomesticatedintooneparochialfamily;and,wereitnotforhisstillmoreimportantservicestotheChristianchurchatlarge,wouldshow,byhisincessantlabours,howpossibleitwouldbetomakeoutamostbeneficialexpenditureofallhisstrengthandallhistimeamongstthem.’

In1849,BridgesbecamevicarofWeymouth,Dorset,laterservingasvicarofHintonMartell,Dorset(c.1857).BridgesparticipatedwithJ.C.RyleintheClericalConferenceatWeston-super-Mareof1858,andalsoparticipated intheconsecrationoftheBishopofCarlisleinYorkMinsterin1860.

Atleasttwenty-foureditionsofBridges’ExpositionofPsalm119(1827)werepublished inhis lifetime.C.H.Spurgeon considered the commentary tobe‘worthitsweightingold’.SpurgeonalsopronouncedBridges’ExpositionofProverbs(1840)‘ThebestworkontheProverbs’.

http://en.wikipedia.org/wiki/Charles_Bridges

ContentsPREFACE.ADVERTISEMENTTOTHEFOURTHEDITION.ADVERTISEMENTTOTHESIXTHEDITION.PARTI.GENERALVIEWOFTHECHRISTIANMINISTRY.CHAPTERI.ITSDIVINEORIGINANDINSTITUTIONMINISTRY.CHAPTERII.THEDIGNITYOFTHECHRISTIANMINISTRY.CHAPTERIII.THEUSESANDNECESSITYOFTHECHRISTIANMINISTRY.CHAPTERIV.THETRIALSANDDIFFICULTIESOFTHECHRISTIANMINISTRY.CHAPTERV.THECOMFORTSANDENCOURAGEMENTSOFTHECHRISTIANMINISTRY.CHAPTERVI.THEQUALIFICATIONSOFTHECHRISTIANMINISTRY.CHAPTERVII.PREPARATIONFORTHECHRISTIANMINISTRY.SECTIONI.HABITSOFGENERALSTUDY.SECTIONII.SPECIALSTUDYOFTHESCRIPTURES.SECTIONIII.HABITSOFSPECIALPRAYER.SECTIONIV.EMPLOYMENTINTHECUREOFSOULS.

PARTII.GENERALCAUSESOFTHELACKOFSUCCESSINTHECHRISTIANMINISTRY.CHAPTERI.THESCRIPTURALWARRANTANDCHARACTEROFMINISTERIALSUCCESS—TOGETHERWITHTHESYMPTOMSOFLACKOFSUCCESS.CHAPTERII.THEWITHHOLDINGOFDIVINEINFLUENCE,THEMAINCAUSEOFTHELACKOFMINISTERIALSUCCESS.CHAPTERIII.THEENMITYOFTHENATURALHEARTISAMAINCAUSEOFTHELACKOFMINISTERIALSUCCESS.CHAPTERIV.THEPOWEROFSATANAMAINHINDRANCETOMINISTERIALSUCCESS.

CHAPTERV.LOCALHINDRANCESTOMINISTERIALSUCCESS.CHAPTERVI.THELACKOFADIVINECALLISAMAINCAUSEOFFAILUREINTHECHRISTIANMINISTRY.

PARTIII.CAUSESOFMINISTERIALINEFFICIENCYCONNECTEDWITHOURPERSONALCHARACTER.CHAPTERI.LACKOFENTIREDEVOTEDNESSOFHEARTTOTHECHRISTIANMINISTRY.CHAPTERII.CONFORMITYTOTHEWORLD.CHAPTERIII.THEFEAROFMAN.CHAPTERIV.THELACKOFCHRISTIANSELF-DENIAL.CHAPTERV.THESPIRITOFCOVETOUSNESS.CHAPTERVI.NEGLECTOFRETIREMENT.CHAPTERVII.THEINFLUENCEOFSPIRITUALPRIDE.CHAPTERVIII.ABSENCEORDEFECTOFPERSONALRELIGION.CHAPTERIX.THEDEFECTOFFAMILYRELIGION,ANDTHELACKOFCONNEXIONOFTHEMINISTER’SFAMILYWITHHISWORK.CHAPTERX.LACKOFFAITH.

PARTIV.THEPUBLICWORKOFTHECHRISTIANMINISTRY.CHAPTERI.THEINSTITUTIONANDIMPORTANCEOFTHEORDINANCEOFPREACHING.CHAPTERII.PREPARATIONFORTHEPULPIT.I.—COMPOSITIONOFSERMONS.II.—HABITSOFMEDITATION.III.—SPECIALPRAYER.

CHAPTERIII.THESCRIPTURALMODEOFPREACHINGTHELAW.I.THEPREACHINGOFTHELAW—ITSCHARACTER—USES—ANDOBLIGATIONS.II.—THECONNEXIONOFTHELAWWITHTHEGOSPEL.

CHAPTERIV.THESCRIPTURALPREACHINGOFTHEGOSPEL.I.—DOCTRINALPREACHINGOFTHEGOSPEL.II.—EXPERIENTIALPREACHINGOFTHEGOSPEL.

III.—PRACTICALPREACHINGOFTHEGOSPEL.IV.—APPLICATORYPREACHINGOFTHEGOSPEL.V.—DISCRIMINATINGPREACHINGOFTHEGOSPEL.VI.—DECIDEDPREACHINGOFTHEGOSPEL.

CHAPTERV.THEMODEOFSCRIPTURALPREACHING.I.—TOPICALANDEXPOSITORYPREACHING.II.—EXTEMPOREANDWRITTENSERMONS.

CHAPTERVI.THESPIRITOFSCRIPTURALPREACHING.I.—BOLDNESS—THESPIRITOFSCRIPTURALPREACHING.II.—WISDOM—THESPIRITOFSCRIPTURALPREACHING.III.—PLAINNESS—THESPIRITOFSCRIPTURALPREACHING.IV.—FERVENCY—THESPIRITOFSCRIPTURALPREACHING.V.—DILIGENCE—THESPIRITOFSCRIPTURALPREACHING.VI.—SINGLENESS—THESPIRITOFSCRIPTURALPREACHING.VII.—LOVE—THESPIRITOFSCRIPTURALPREACHING.

PARTV.THEPASTORALWORKOFTHECHRISTIANMINISTRY.CHAPTERI.THENATUREANDIMPORTANCEOFTHEPASTORALWORK.CHAPTERII.TREATMENTOFCASESINTHEPASTORALWORK.I.—THEINFIDEL.II.—THEIGNORANTANDCARELESS.III.—THESELF-RIGHTEOUS.IV.—THEFALSEPROFESSOR.V.—NATURALANDSPIRITUALCONVICTIONS.VI.—THEYOUNGCHRISTIAN.VII.—THEBACKSLIDERSVIII.—THEUNESTABLISHEDCHRISTIAN.IX.—THECONFIRMEDANDCONSISTENTCHRISTIAN.

CHAPTERIII.THEVISITATIONOFTHESICK.CHAPTERIV.PASTORALMINISTRYOFTHEYOUNG.

I.—CATECHIZING.II.—THESUNDAYSCHOOL—ITSIMPORTANCE—CONSTITUTION—ANDSUPERINTENDENCE.III.—INFANTSCHOOLS.IV.—WEEKLYSCHOOLS.V.—THETREATMENTOFTHEYOUNGINAHOPEFULSTATEOFIMPRESSION.VI.—YOUNGMEN.VII.—PRACTICALSUGGESTIONSONCONFIRMATIONS

CHAPTERV.SACRAMENTALINSTRUCTION.I.—BAPTISM.II.—THELORD’SSUPPER.

CHAPTERVI.CLERICALANDCHURCHCOMMUNION.I.—CLERICALCOMMUNION.II.—CHURCHCOMMUNION.

CHAPTERVII.THEOFFICEANDUSESOFHELPERS.CHAPTERVIII.MISCELLANEOUS.

PARTVI.RECOLLECTIONSOFTHECHRISTIANMINISTRY.I.Dowehonourourwork?II.Dowefeeltheresponsibilityofourwork?Howdowefeelwithregardtoourtalents?HowdowefeelrespectingthecompletenessofourMinistry?How,again,dowefeeltheresponsibilityofourpulpitpreparation?

III.Doweearnestlydesireandexpectsuccessinourwork?IV.Arewelayingourselvesoutforourwork?V.DoestheSpiritoflovecharacterizeourMinistrations?VI.Doweprayforourflock?

APPENDIX.ADDRESSTOTHEIRISHCLERGY.INDEX.SCRIPTURESILLUSTRATED

PREFACE.TheWork now presented to the Public originated in a letter to a belovedfriend upon the interesting subject ofMinisterial inefficiency;which, at hisdesire, and by the disinterested kindness of the Editor of the ChristianObserver,wassubsequentlyinsertedwithafewenlargementsinthatvaluableMiscellany;1 and an impression taken from there for private circulation.Severalapplicationshavingbeenmadeforitsseparatepublication,theWriterwasinducedtoreconsiderthesubjectinamoreextendedrange,andtoavailhimselfofthesuggestionsoffriends,untilthesmallpamphlethasgraduallyswelledintoitspresentextendeddimensions.As to the Work itself—the Writer desires to be with his brethren “inweakness, and in fear, andmuch trembling.” 2 He is aware that his propersituation, both in authority and experience, is at the feet ofmany,who arethusconstrainedtolistentohim;anditwouldbetohimasubjectofthemostpainfulregret, ifheweresupposedtoadvanceanypretensionstoastandardofzeal,earnestness,orMinisterialattainment,abovehisbrethren.Hehasnotdescribedwhatheis,butwhatheought,andwhathetrustshedesirestobe;andif(afterthemodeloftheCountryParson)hehas‘setthemarkashighashecould,’itisbecause‘heshootshigherthatthreatensthemoon,thanhethataimsatatree.’3Hehasendeavoured,however, towrite inthefirst instanceforhimself;and topointeveryarrowofconvictionathisownheart—“Youthatteachanother,doyounotteachyourself?”4TheWriterwillbefoundtohavedealtratherlargelyinillustration—notonly,asbeingmoresuited tohis relativesituationwithhisbrethren thandidacticinstruction;butasexhibitingthatsympathyofcareandanxietywhichgivesto us a particular place in each other’s remembrance, an interest in eachother’sprayers,andawitnessineachother’shearts.“Thesameafflictionsareaccomplishedinourbrethrenthatareintheworld.”5viii.PREFACE.ThematerialsforthisworkhavebeenbroughtfromdifferentdepartmentsoftheterritoryoftheChurch.ThoughtheWriterhashadaspecialregardtotheMinistryoftheEstablishment(towhichheisboundbythestrongestandmost

endearingties,andwhichoccupiesinhisviewthemostcommandingstationintheChurchofChrist),yethewouldbesorrytorefuseacordialadmission,andtoneglectadiligentuseoftheacknowledgedexcellencesofthehonouredmenofGodinothercommunions.6Ifheshouldbethoughttohavebeentoolargeinhisreferences,hecanonlyapologizebyhisanxietytoshelterhisownstatements (which in themselves could possess but little weight) by thestrengthofaccreditedauthority.Afterall,heisdeeplyconsciousthatthismostresponsibleworkhassuffered—perhaps materially—from the unskilfulness of its treatment. He woulddesire, however, to be “accepted of his brethren,” 7 in a sincere attempt tosubserve the grand cause, to which they, equally with himself, areconsecrated;andhewouldbeg toexpresshisearnestdesires tobefavouredwithprivatecommunicationsfortheimprovementofasecondedition(shoulditeverbecalledfor);forwhichpurposehesubjoinshisplaceofresidenceatfulllength.ForhisworkhehasnootherwishthanthatoftheCountryParson:‘TheLordprosper the intention tomyself, and others, whomay not despisemy poorlabours;butaddtothosepoints,whichIhaveobserved,untilthebookgrowstoacompletepastoral.’8For himself—he would be animated by the concluding exhortation of aneminentMinister tohisStudentandPastor—‘Andnowgoyourway,Oyouson greatly beloved; and work in your lot lively, and prayerfully, andcheerfully to theendofyourdays;andwaitand look forwhat thegloriousLordwilldoforyouattheendofyourdays;inthoseendlessjoys,inwhichyouwillshineasthebrightnessofthefirmament,andasthestarsforeverandever.’9OldNewton,Stowmarket,June22,1829.

ADVERTISEMENTTOTHEFOURTHEDITION.

THE WRITER has been induced to send out this New Edition in what willprobablybeconsideredamoreconvenientform.FeelingwiththeeminentlylearnedandmodestMelancthon,that‘tobesingle-handedistobeweak,’10hethankfully acknowledges assistance derived from various sources ofsubstantial profit. Though his work has swelled far beyond its originaldimensions,hetruststhatitmaybeaManualofMinisterialresponsibilities,privileges, and encouragements, illustrative of the elevated standard of ourOrdinationengagements,andstimulatingtotheirmoredevotedandcheerfulexercise. The time allowed him for revision enables him to bring out thisEditionwithfargreatersatisfactiontohimselfthananythathaveprecededit.Heonlyentreats that thosewhogainfromitanyinstructionorinterest,willfollowitwith theirprayers, that itmayconduce to thegranddesignsof theChristianMinistry.May the prayer of an oldWriter 11 upon this subject bespeedilyandlargelyfulfilled,thatour‘GodwouldgiveuntohisChurchpiousand faithful Pastors, and unite us together that we may be One in Him;praising Him with heart, tongue, and whole life, so that in a blessedimmortality freely granted to us, we may enjoy the presence of the ChiefShepherd,ourMediatorJesusChrist,throughouteternity.’OldNewtonVicarage,September17,1835.

ADVERTISEMENTTOTHESIXTHEDITION.TheWriter,notwillingneedlesslytoextendthedimensionsofhiswork,hasrefrained frommuchenlargement,except inonechapter—(Partv.Chap,v.)where the importance of the subject appeared to call for a more fullconsideration. This Chapter—for the use of the Purchasers of the formerEditions,aswellasfromadesiretogiveamorecomprehensiveviewthanthelimitsofthisworkwouldadmit—hehaspublishedinaseparateandenlargedform.Feelingashedoesthecircumstancesofthetimes,togiveadeepenedtoneofresponsibilitytoourwork,hehasonlytocommendtohisbeloved—speciallytohisyoungerbrethren—thetwoApostolicdeterminations,ascomprisingalltheprinciplesofMinisterialefficiency:

“Wewillgiveourselvescontinuallytoprayer,andtotheMinistryoftheWord.”

Acts6.4.

“Ideterminednottoknowanythingamongyou,saveJesusChristandhimcrucified.”

1Cor.2.2.OldNewtonVicarage,March20,1844.

THECHRISTIANMINISTRY.

PARTI.GENERALVIEWOFTHECHRISTIANMINISTRY.

CHAPTERI.ITSDIVINEORIGINANDINSTITUTIONMINISTRY.

TheChurch is themirror that reflects thewhole effulgence12 of theDivinecharacter. It is the grand scene, in which the perfections of Jehovah 13 aredisplayed to the universe. The revelations made to the Church—thesuccessivegrandeventsinherhistory—and,aboveall—themanifestationof“the glory of God in the Person of Jesus Christ”—furnish even to theheavenlyintelligencesfreshsubjectsofadoringcontemplation.14The means also employed in the building of the Church are equallyillustrativeof thewisdomof theirgreatAuthor.TheexhibitionofAlmighty“strength made perfect in weakness” effectually secures the important end—“thatnofleshshouldgloryinhispresence.”Aseparateorderofmenwasconsecrated to the great work of laying the foundation, and raising thesuperstructure, of his Church. Twelve only were included in the originalinstitution,with a commission, bounded at firstwithin the scanty extent of“Immanuel’s land;” but afterwards enlarged with a tender of the promisedblessing to “every creature.” 15 As the work increased upon them, thenecessity for a corresponding increase of labourers became apparent. Toprovideforthisexigency,theGreatMediatorhaddelegatedthepowerofhisowncommissionto12VIEWOFTHECHRISTIANMINISTRY.

hisfaithfullabourers.16Thusinvestedwithplenaryauthority, they“ordainedelders in every Church,” (who were acknowledged to be “made overseersovertheflock”bytheappointmentof theHolyGhost” 17)andentrustedthepower of ordination successively to others,18 for the continuance of thefunction—according to the special promise—“unto the end of theworld.”19

NotindeedthattheLordhastransferredtomenhissupremeauthority;buthehas exercised the right of the master workmen in the choice of his owninstruments.Andasinfactnoinstrumentalitywasneeded,hisselectionofthedelegatesofhiscommission,andtherepresentativesofhisperson,isanactofgrace;exercisingourhumilityinthesubmissiontomenofsimilarinfirmitieswithourselves,andour love in thiscementingbondof reciprocal interest.20

Thus every step in the way of our salvation has on it the print of infinitemajesty, wisdom, and goodness; and this among the rest, that men, sinful,

weakmen, aremade subservient in that greatwork, of bringingChrist andsouls tomeet; thatby“thefoolishnessofpreaching”(orwhatappearsso tocarnal wisdom) the chosen of God are called, and come to Jesus, and aremadewiseuntosalvation;andthatthelife,whichisconveyedtothembythewordof life in thehandsofpoormen, isby thesamemeanspreservedandadvanced.’21TheGreatHead of theChurch has ordained three grand repositories of histruth. In the Scriptures he has preserved it by his Providence against allhostile attacks. In the hearts of Christians he has maintained it by theAlmighty energy of his Spirit—even under every outward token of generalapostacy.22And in the ChristianMinistry he has deposited “the treasure inearthenvessels”fortheedificationandenrichingoftheChurchinsuccessiveages.This sacred office is administered by agents, Divinely-called through themedium of lawful authority,23 and entrusted with themost responsible andenriching blessing;24 rendering the highest possible service to their fellow-men,becausethatmostnearlyconnectedwiththegloryoftheSaviour.Inthecomprehensive view given of the office (Eph. 4.7-16.), the grandeur of itsintroduction is shown to have been prefigured by the glorious descent andascentofJehovahuponMountSinai.25ThisinestimablegifttotheDIVINEORIGINANDINSTITUTION.13Church, in itsoriginalgrantandinstitution,belongsto themediatorialworkof the Son of God, as the purchase of his humiliation, and the immediateresult of his investiturewith glory.26 The high pre-eminence of this gift, aswell as the efficiencyof itsoperations, appears in itsdistributivevarietyofoffice.27 The privileges communicated to theChurch by its instrumentality,areunionwithhergloriousHead,andthecommunionoftheseveralmemberswithothers intheirdiversifiedrelations,andmutualdependencies.Thusthebody “comes in the unity of the faith, and of the knowledge of theSon ofGod, toaperfectman.” 28Eachmembercontributes to theestablishmentofthesystem.Thattossinginstabilityofprofession,whichisconnectedwithsomuchofdoctrinalandpracticalerror,ispowerfullyresisted.Partyspiritmeltsawayintheatmosphereoflove.29Thewholebody,“growingupintoitsHead

in all things,” is enriched by the mutual impartation of the gifts severallydistributed to the members, each of whom readily forgets his own properindividualityinaconsiderateregardtothegeneralinterest.30HowdecisivelydoesthisentireviewoftheChristianMinistrymarkitsDivineoriginal!Andsurely it is not easy to conceive of amachine better adapted for the grandpurposeswhich itwas intended to subserve—the completionof theChurchand the regeneration of the world. Suppose it to be in its full effectiveoperation—how admirably it is framed to make the Church the mostimportantblessingtotheworld!Whatanextensivemediumofpouringforththe light and life of the Gospel upon a benighted world!What a vast andvaluable body of moral influence it would spread throughout its widelyexpanded sphere! How its wise and kindly control of “themadness of thepeople” would impose a check even upon the political convulsions of theearth!Andwhatanunlimitedflowofnational,social,andindividualblessingwouldbecommunicatedtoourown,andtoeverylandthroughthisdivinely-appointedchannel!Wemayremarkinthisgreatsystemofagency,theillustrationoftheUnityoftheDivinewillandpurposes in theadministrationof theChurch.ThisholyofficeoriginatedfromeachoftheSacredPersonsintheGodhead:“GodhasgiventoustheMinistryofReconciliation.”31Yetitwasalso,aswehaveseen,the gift of his exalted Son—promised by him to the Church before hisdeparturefromtheearth;32communicatedasthefirstactofhisgloriouspowerin“fillingallthings;33andsealedineveryinstance14VIEWOFTHECHRISTIANMINISTRY

by his joint commission.34—At the same time, this office is emphaticallycalled“theMinistrationof theSpirit.” 35 It is his authority, that calls to thework 36—hisguidance, that directs in it 37—and his influence, that suppliesthe necessary furnishing of gifts and graces.38 Thus the institutions of theGospelexhibititsdeeperandmoremysteriousdoctrines.39Thethreeadorablepersons are severally and distinctly glorified. The ministry has an equalconcern and dependence upon each, and owes equal honour and service toeach.Tracing, therefore, thissacredordinancetothefootstoolof theeternalthrone,withwhatprostrationofsoulweshouldbindourselvestoitssolemnobligations!“Myeyes”—saystheEvangelicalprophet—“haveseentheKing,

theLordofHosts—HereamI”—washisanswertothesacredvoice—“sendme”40Norcanwewondertosee“thechiefestoftheApostles”unabletoexpresshisoverwhelming sense of his responsibility—“Who is sufficient for thesethings?”41Who,whethermanorangel,“issufficient”toopen“thewisdomofGod in a mystery”—to speak what in its full extent is “unspeakable”—tomakeknown thatwhich“surpassesknowledge”—tobear the fearfulweightof the care of souls?Who has skill and strength proportionate?Who has amindandtempertodirectandsustainsovastawork?IfourGreatMasterhadnothimselfansweredtheseappallingquestionsbyhispromise—“Mygraceissufficient for you;” 42 and if the experience of faith did not demonstrablyprove, that “our sufficiency is of God;” 43 who, with an enlightenedapprehension,couldenteruponsuchanawfulservice;or,ifentered,continueinit?But how solemn is the sanction—infinitely above all human authority—stampedandengravedonthesacredoffice!Andhowtremendoustheguiltofrejectingitscommission!—“Hethathearsyou,hearsme;andhethatdespisesyou,despisesme;andhethatdespisesme,despiseshimthatsentme.”44

CHAPTERII.THEDIGNITYOFTHECHRISTIANMINISTRY.TheDivineoriginaloftheChristianMinistryhasalreadyopenedaviewofitsdignityfaraboveanyearthlyhonourorelevation,ITSDIGNITY.15and such as the infidel scoff can never degrade.An institution—introducedintotheworld,andconfirmedtotheChurch,withsuchsolemnpreparation—conversantwiththeinterests,andentrustedwiththecharge,ofimmortalsouls—ordained as themain instrument for the renovationof theworld, and thebuilding up of the Church—cannot be of inferior eminence. The office of“fellow-worker with God” 45 would have been no mean honour to haveconferred upon the archangel nearest the everlasting throne. It formed thecalling,thework,andthedelightoftheLordofgloryduringhislastyears’ofabodeuponearth;andwasestablishedbyhimselfasthestandingordinanceinhisChurch,andthemediumoftherevelationofhiswill totheendoftime.Hehasnot indeed (as the judiciousCalvinobserved)—‘calledhisministersintothefunctionofteaching,that,aftertheyhavebroughttheChurchunder,they may usurp to themselves the government; but that he may use theirfaithful diligence to associate the same to himself. This is a great andexcellentthing,formentobesetovertheChurch,thattheymayrepresenttheperson of the Son of God.’ 46 The dignity, however, of the sacred officebelongstoakingdom“notofthisworld.”47Itisdistinguishedtherefore,notbythepassingglitterofthisworld’svanity,butbyeternalresults,productive,even in their present influence, of themost solid and enduring happiness.48

Forsurelyitis‘thehighestdignity,ifnotthegreatesthappiness,thathumannatureiscapableofhereinthisvalebelow,tohavethesoulsofarenlightenedastobecomethemirror,orconduitorconveyorofGod’struthtoothers.’49

Thechastisedapprehensionofthishighcalling,sofarfromfosteringavain-gloriousspirit,hasadirecttendencytodeepenself-abasementandreverence.Forcanwehelprecoilingfromsoexaltedanoffice—fromhandlingsuchhighandholythings?What!Wetoconveylife,whoourselves16VIEWOFTHECHRISTIANMINISTRYaredead!We,sodefiled,toadministeraservicesopure,sopurifying!“Woeis me”—said one of old, when contrasting this honour with his personal

meanness—“forIamundone;forIamamanofuncleanlips.”50Howcanwethinkofthisvastcommission—thismomentoustrust,exceptasanactofmostundeservedfavour?51Butlettheremembranceofthissacreddignitygiveadeepertoneofdecisionto ourministrations. ‘APastor’—remarksBishopWilson—‘should actwiththedignityofaman,whoactsbytheauthorityofGod’52—remembering,thatwhile we speak to men, we speak in God’s stead.’ And this is the trueScriptural standard of ourwork—“Aswewere allowed ofGod”—said thegreat Apostle—“to be put in trust with the Gospel,” (the highest trust thatevercouldbereposedinman)“evensowespeak;notaspleasingmen,butGod, which tries our hearts.” 53 Let it also connect itself with its mostresponsible obligations—that we do not disgrace the dignity—that we liveundertheconstraint—ofourhighcalling—“Youarethesaltoftheearth.Letnotthesaltloseitssavour.Youarethelightoftheworld.Letyourlightshinebeforemen”—aretheimpressiveexhortationsoftheGreatMaster.’54“Donotneglect”—saidthegreatApostle—“thegiftofGodthatisinyou:stiritup”55

by the daily exercises of faith, self-denial, and prayer. Quesnel56 observes—‘What courage,what boldness,what freedom the dignity of theMinistryoughttogiveabishoporpriest;notforhisowninterests,butforthoseoftheChurch;not throughpride,but fidelity;notwhileheemployscarnalmeans,butwhile hemakes use of the armour ofGod.” 57‘Themomentwe permitourselvestothinklightlyoftheChristianMinistry,ourrightarmiswithered;nothing but imbecility and relaxation remains.’ 58But let theweight of thisdignity be relieved byEvangelical encouragement—Theministration of theSpirit and of righteousness constitutes the chief glory of the evangelicaleconomy.“Therefore,”saystheApostle,afteranexhibitionofitspre-eminentexcellence—“seeingwe have this Ministry”—so richly endowed, so freelygranted—“aswehavereceivedmercy,wedonotfaint.”59Asenseofthedignityofouroffice—accuratelyformed,carefullymaintained,andhabituallyexercised—is thereforeof thehighest importance. It elevatesthe standard of Christian consistency even in the prospective considerationandchoiceofthework.ForwhatITSUSEANDNECESSITY.17

is unsuitable to the Ministerial character is obviously unsuitable to theprobationer60 for theMinistry.In theactualdischargealsoofduty, themindwillthusbeexcitedtoamoresolidanddevotedconsecration;andthewholemanwill be gradually formed in this heavenlymould—exalted, not elated.Dignityofcharacterwillthuscorrespondwithdignityofstation.The“office”willbe“magnified”61inperfectharmonywiththelowliestpersonalhumility—indeed, nevermore eminently displayed than in the exercises of genuinehumility:themaninvestedwiththesehighresponsibilitiessinksinthedustasan“unprofitableservant.”62

CHAPTERIII.THEUSESANDNECESSITYOFTHECHRISTIANMINISTRY.

‘Becausethenatureofthingsconsisting,asthisdoes,inaction,isknownbytheobjectaboutwhichtheyareconversant,andbytheendorscopetowhichtheyarereferred;wemustknowthattheobjectofthisfunctionisbothGodandmen:God,inthatheispubliclyworshippedbyhisChurch;andmen,inthat they are capable of happiness by means, which Christian disciplineappoints.SothatthesumofourwholelabourinthiskindistohonourGod,andtosavemen.63

Theministryofthewordwasordainedfortheplantingandwatering64oftheChurch.Theepistleswerewrittentotherespectivechurches,whichhadbeenplanted by the preaching of the gospel—to supply the place of an oralministry—to reduce them to church order and unity—to confirm them inChristian steadfastness, and to advance them to Christian perfection. Theseveralindividualsalsoaddressedwerethefruitsofthisministry.18VIEWOFTHECHRISTIANMINISTRYTimothy,Titus,andPhilemonappeartohavebeen“begotteninChristJesus,”through the ministry of Paul; as were probably “the elect lady and herchildren,”andthebelovedGaius,“thesealsoftheapostleship”ofJohn.65ThusthisgreatordinanceoftheGospelhasregardtothecontinualprogressof the Church, both in its collective body, and in the several states of itsindividual members. It was given “for the perfecting of the saints, for theedifyingofthebodyofChrist.”66Therewasnotonlyafoundationtobelaid,but a building to be raised. Elementary truths were to be carried toperfection.67 Constant superintendence was needed even in the mostnourishing churches. The administration of the word was the appointedremedyto“perfectthatwhichwaslackinginthefaith”oftheThessalonians.68

Peterwrotehissecondepistletothosethat“wereestablishedinthefaith;”yet“he would not on that account be negligent to put them always inremembranceof these things.” 69 For the same reason, the beloved disciplewrote to theChurch; “not”—he said—“becauseyoudonot know the truth,butbecauseyoudoknowit.”70

The primary use, therefore, of this holy function is, as we have alreadyobserved, the channel of communication from the Head to the severalmembersofthebody.Itsmorespecificusesmaybereadilycollectedfromthevarious scriptural illustrations of the office—each bearing a relation to thenatureoftheministration,andthenecessitiesofthecharge;IftheChurchiscalled a flock, the Minister is the pastor to “seek that which is lost—tostrengthen the diseased—to heal the sick—to bring again that which wasdriven away;” in a word, to shepherd the flock in all the exercises oftenderness,consideration,andcare,thatbelongtothisendearingcharacter.71

If thefamilyofChrist isahousehold, theMinister is“thefaithfulandwisesteward,” 72 who dispenses the provision of the house according to thenecessitiesof its severalmembers. If theChurchofGod isacity, he is thewatchman73towakeandwarnslumberersoftheirperil.Ifitisahusbandry,he is the“labourer,” 74 toplantandwater thesoil—tocleanse theearth—towatch the growth of the plant—and instrumentally to bring forward theharvest. If it is a building, he is the “Master-builder,” 75 to build upon the“sure foundation” lively stones—a spiritual house—“growing into a holytempleoftheLord,builttogetherforahabitationofGodthroughtheSpirit.”76IfthereisatreatyofITSUSEANDNECESSITY.19peacetobenegotiatedbetweentheMajestyofheavenandaworldofrebels,he is the ambassador, entrusted with “the Ministry of reconciliation;” andprayingtheminChrist’sstead—“BereconciledtoGod.”77WedonotlimittheinfiniteextentandpowerofDivinegrace,whenwespeakofthenecessityoftheChristianMinistry.TheseusesofthesacredinstitutionarenotandcannotbenecessarytoGod,asifhewereunabletoworkwithoutthem. But they are such as he has appointed and made necessary in theconstitutedorderofmeans, for the accomplishmentof his ownpurposesofmercytotheworld.78Hissovereignpleasurehasordainedthisofficeasafirstlinkofmeansinthechainofsalvation;sothatwithoutaMinistrytherewouldbe no hearing of the word—consequently no faith in the only Saviour ofwhom it speaks—no calling upon his name—no salvation.79 It is not ourprovincetoprescribewhathemighthavedone,buttomarktheconsummatewisdomofwhathehasdone,andtoexercisethehumilityoffaith,whenwe

cannot discern the reasons of his dispensations. Doubtless he might haveinstructedaswellasconvertedPaulbyamiracle;but itwashispleasure todirecthimtoafellow-sinnerfortheexplicitrevelationofhiswill.80TheangelalsomighthavebeenaninstructortoCornelius;butinordertomaintaintheorderofthedivineeconomy,theMinistryofthewordwasmadethemediumofconveyingevangelical light tohissoul. 81This, therefore, is theordainedmeansofconversion,andof subsequentestablishment ineverystageof theChristianlife;anditsnecessitymustcontinuewhilethereisasinglesinnertobebroughtintothefamilyofGod,orasinglegraceintheheartofthesainttoadvancetoperfection.8220VIEWOFTHECHRISTIANMINISTRY.

CHAPTERIV.THETRIALSANDDIFFICULTIESOFTHECHRISTIAN

MINISTRY.83

OurLord’sillustrationofthenecessityofapreviouscountingofthecost inimportantundertakings,forciblyappliestotheChristianMinistry.84Toooftentheneglectofseriousandprayerfulcalculationhasgivenawfulpowertothetemptation to draw back from so momentous a work. Indeed no previouscontemplationcangivejustapprehensionsofitsdifficulties,anymorethanaspectator of the field of battle can realize the intense anxiety of the actualconflict.Whatevergeneralnotionsofaseriousandintelligentcharactermaybe attained,muchwill yet be left, that experience alone can supply—muchthatwillenforce theexhortationoncegivenbyaveteran toayoungsoldier—“Youtherefore,myson,bestronginthegracethatisinChristJesus.Youthereforeendurehardness,asagood soldierof JesusChrist.” 85 Indeed thedifficultiesof thiswork to theconsiderateconscientiousmindmustexcludeanyexpectationoftemporaleaseandcomfort.Manyothertracksinlifeofferalargepromiseofindulgence.Buttothisworkismostespeciallylinkedthedaily cross86: and in it must be anticipated severe and sometimesoverwhelming trials—arising from the professing church, the world, thepowerofSatan,andourselves.Our relation to the professing church is associated with no commondifficulties.HowinstructivearethedeepviewsoftheApostolicEliotonthiswork! ‘He lookedupon theconductof a church,’ ashisbiographer (CottonMather)informsus,‘asaITSTRIALSANDDIFFICULTIES.21thingattendedwith somanydifficulties, temptations, andhumiliations, thatnothing but a call from the Son of God could have encouraged him toundertakeit.Hesawthatfleshandbloodwouldfinditnopleasantthingtobeobliged to the oversight of a number that should be listed among thevolunteers of the Lord JesusChrist by a solemn covenant;87 that it was noeasy thing to feed the souls of such a people, and of the children and theneighbours,whichweretobebroughtintothesamesheep-foldwiththem;tobear their manners with all patience; not being by any of their infirmitiesdiscouraged from teaching of them, and from watching and praying overthem;tovaluethemhighly,astheflockwhichGodpurchasedwithhisown

blood,notwithstandingalltheirmiscarriages;andinalltoexaminetheruleofscriptureforthewarrantofwhatevershallbedone;andtorememberthedayof judgment, inwhich an accountmust be given of all that has been done.Thusitwashisopinion(asthegreatOwenexpressesit)thatnotwithstandingallthecountenancethatisgiventoanychurchbythepublicmagistracy,yetwhileweare in thisworld, thosewhowill faithfullydischarge theirdutyasMinistersofthegospelwillneedtobepreparedforsufferings;anditwasinasenseof these things thathegavehimselfup to the sacredMinistry.’ 88Weneed scarcely remark, what dexterity of application, diligence of labour,“discerningofspirits,”89howlargeaportionof“themeeknessandgentlenessofChrist,”ofhisyearningcompassion,andperseveringself-devotedness, isrequired here! Unless we realize a high estimation of the Church, theconstraining influence of the Saviour’s love, and the upholding prop ofAlmightygrace,whatistheretopreserveusfromsinkingindespondency?Butperhapshereourchiefburdenliesintherecollectionthat,likeourDivineMaster,weare“setforthefallandrisingagainofmanyinIsrael.”90Forifitis joyous to convert, thenhowafflicting it is to harden, byourministry!—especiallyinthefearthat,themorelivelyitsenergyforconversion,themoreitsinfluence22VIEWOFTHECHRISTIANMINISTRYfor judicial condemnation. And though even “in those who perish,” weourselves are “a sweet savour of Christ” to God; yet under the sinkingpressurewecanonlysympathizewiththecryofthegreatApostle—“Whoissufficientforthesethings?”91Trulyourofficeisnonegativeinstitution.Andwhobutonedeeplyconversantwiththemomentousrealitiesofeternitycanbedulyfurnishedforit?From the difficultieswith theworld, unfaithfulness to ourMaster furnishestheonly“wayofescape.”92Thesubjectmatterofourcommissioncomesintoimmediate contact with latent and deep-rooted prejudices. The strongestfeelings of a proud nature are brought into constant play against ourunwelcometale:sothatwe“becometheenemy,”insteadofthefriendofourfellow-sinners,“becausewetellthemthetruth.”93Thesacrificewhich,inourMaster’sname,wedemandofthecherishedobjectsofmisplacedaffections;theexhibitionofheavenlypleasures, farnobler in theircharacter, andmore

permanent in their enjoyment—yetmostdistasteful to thenaturalmind; thecertainenduranceofreproachintheserviceoftheGospel—thesecomponentpartsofourcommission,even from thevoiceof themostalluringcharmer,excitetheenmityofthecarnalmindtoourmessage,andtothemessengerforhis work’s sake.94 Doesn’t our personal experience recollect the mightyinfluence of this innate indisposition to the Gospel, and of the particularwisdom,patience,andfaithfulnessneededforitssubjugation?Butsometimesthedifficultiesfromtheworldareofadifferentcharacter.Wecometothem“asalovelysongofonethatplayswelluponaninstrument.”95

Their enmity, though not radically subdued, may be restrained, and evenclothedwithmuchoutwardcourtesy.Tomeetthisaggravateddifficultywithgentleness,andyettodetectanduncovertheevil,requiresararecombinationof firmness, wisdom, and consideration. To risk the almost certainconsequenceofachangeoffeelingtowardsus,demandstheexerciseofmuchprayer and faith.Thekindness of theworld is farmore formidable than itsenmity.Manywhowereprepared tostemthe torrentof itsopposition,haveyieldedwithcompromisingindulgencetoitsparalyzingkindness.ITSTRIALSANDDIFFICULTIES.23Difficultiesmustalsobeexpectedfromtherestlessandsubtleactivityof thetempter. Apart from that baneful influence, by which (as we will showafterwards96)heobstructsthegeneralefficiencyofthework—hispoweroverthe tone of the minister’s mind is most distressing. Often he does indeedsucceed in unhinging the minister’s spirit and paralyzing his exertions, bydiverting hismind from themain design, or by bringing the dark cloud ofunbelief over his soul—so that the Ministration of the Church, as Calvinobserves, ‘is not an easy and indulgent exercise, but a hard and severewarfare,whereSatanisexertingallhispoweragainstus,andmovingeverystoneforourdisturbance.’97But, after all, the greatest difficulties derive their origin and power fromourselves. The spiritual character of our employment no more exempts usfrom theconflictwithour corruptions than secularoccupationswould. It isnot easy to overcome our natural love of ease, our indisposition to self-denying devotedness, and our false tenderness in flinching from thedeclarationofunpalatabletruths.Ifwewereangelsbynature,aswellasbyoffice,thedifficultywouldbeoflittleaccount.Butwhilewebearthemarks

of our apostacy upon us, we cannot advance without a constant andsometimes most painful effort.98 Many circumstances, [arising] from thistendency,materiallyincreasethedifficulty.Wemustlabour,whenourheartsareinacoldandlanguidstate.Hencethedanger,lestthepowerfulenergyofthewordbeweakenedinitsapplicationtoourselves—lestwegraduallyloseourrelishforourwork,excuseourselvesfromitsself-denyingexercises,andsinkintoheartlessdespondency.Acourseofoppositiontoourmessagemayalsostirupaselfish,unhumbledspirit.Popularityisstillmoredangerous:thefewwhoescapeitsinfluenceunhurt,havebeenexercisedinpainfulconflicts,which have shown that their deliverances from this fiery trial were nearlymiraculous.Symptomsofsuccess,unlesstemperedwithpersonalabasementandhabitualwatchfulness,may excite to self-confidence.The lackof thesetokens, on the other hand, is too often accompanied with impatience ordespondency;sothat—assaultedatthe24VIEWOFTHECHRISTIANMINISTRYextreme points, and from opposite directions—we need “the armour ofrighteousnessontherighthandandontheleft.”99PerhapswithmanyofustheconscientiousdischargeofofficialdutyfurnishestheonlyanticipationofMinisterialdifficulties.Thislackofacquaintancewiththe real difficulties in every part of the function, by failing to realize ourentirehelplessness, is onemain causeof its unfruitfulness.Noneofuswillfindthis“pleasureoftheLordtoprosperinourhands,”unlesseveryeffortisgrounded upon the practical conviction, that no strength but the arm ofOmnipotenceissufficientforthework.Manyofus,perhaps,hadtastedintheprospect,someofthedelightsandencouragementsofthework;andinallthespring and freshness of youth had calculated a steady and uninterrupteddevotednessrisingaboveallopposingobstacles.Butscarcelyhadwepassedthe threshold, before the dream of confidence passed away. The chillinginfluence of theworld, and the disheartening effect of the pains of failure,soonmade us conversantwith disappointment, and dispelled our optimisticexpectationofaharvestproportionedtoourindustry.Ourconstancyandlovehaveoftenbeenputtoasevereandsearchingtrial;andthoughwecanneverforgetthedignityofcharacterandtheprinciplesofencouragementconnectedwiththeMinistry,wearemadetofeel,that“ifamandesires”theITSTRIALSANDDIFFICULTIES.25

office,hedesiresatoilsomeandself-denyingwork,aswellas“agoodwork.”100Wemustwork, likeNehemiahandhismen,with the trowel inonehandandtheswordintheother.101Theprogressoftheworkwouldbestoppedbythelayingdownofthetrowel.Theenemywouldgainatemporaryadvantagebythesheathingofthesword.Nothingthereforeremainsbuttomaintaintheposture of resistance in dependence upon our wiseMaster-builder, and theCaptainofoursalvation—waitingforourrest,ourcrown,ourhome.

We have, however, no reason to complain of a dispensation, so obviouslyfraught102 with important blessings to ourselves, and so subservient to theblessedendsoftheMinistry.Thedisciplineofthecrossismostnecessarytorepress the overweening confidence of presumption; to establish a habitualconfidenceinthedivinepromises;toprovethepoweroffaith,theprivilegesofprayer,andtheheavenlysupportofthewordofGod;andtofurnishuswith“thetongueofthelearned;”that,fromourownexperienceofthedifficultiesand supports of our Christian warfare, we “should know how,” after theMaster’sexample,“tospeakawordinseasontohimthatisweary.”103

YetinourcontactwithMinisterialdifficultytheenliveningviewsoffaitharemostimportant.Conscioushelplessnesssinksunderthedepressingweightofresponsibility. Faith links our weakness in immediate connexion with thepromises of Almighty aid;104 and enables us to say to the mountain ofdifficulty—“Who are you,O greatmountain?Before Zerubbabel you shallbecomeaplain.”105Thusdiscouragements,properlysustainedandcarefullymade use of, become ourmost fruitful sources of eventual encouragement;whileloveforourworkbearsuson,aboveallourdifficulties.106VIEWOFTHECHRISTIANMINISTRY

CHAPTERV.THECOMFORTSANDENCOURAGEMENTSOFTHECHRISTIANMINISTRY.

It is of the utmost importance to grasp thewhole compass of theChristianMinistry.Theviewofonesideonlyoftheprospect(whicheversidethatmaybe)mustnecessarilygiveanimperfectandinaccuraterepresentation.Painfulandhabitualexperienceconstrainsustobewithourpeople“inweakness,andin fear, and in much trembling.” 107 The opposition of the world—theinconstancyofthewavering—theinconsistencyofthemereprofessor108—thedifficultiesthatbesettheinquirer’spath—ourfrequentdisappointmentswiththehopeful—combinedwiththerecollectionofwhatweare—whatweoughttobe—andwhatweought todo—all this fearfullyactsuponourweaknessand depravity. Did we carry on “the warfare at our own charges,” 109 weshould “be pressed out of measure, above strength.” 110 But such are “thecontradictionsmeeting inourwork,” that, though it is a sorrow, it isyet“asorrow full of joy.” 111 “Temptations” indeed “take us, besides such as arecommon to man.” We have a painful pre-eminence above our fellowChristiansinbearingadoubleshareof“theburdenandheatoftheday.”Butif “the sufferings of Christ abound in us, our consolation also abounds byChrist.”112Thishappyequipoiseofconflictandsupport,ofresponsibilityandprivilege, invigorates every effort in the exerciseof simpledependence andpatienthope.

Wemust acknowledge that the grounds of support and encouragement arefully commensurate with the momentous difficulty of the work. Howcheeringis therecollectionofouroffice,as theordinanceofChrist,andasthestandingproofofhisloveforhisChurch!Forwillhenothonourhisowninstitution, and secure its appointed end, in the glory of his name and theprosperityofhisChurch?Willhe that sentusnot furnishus forourwork?Maywenotpleadhisordinance,asthegroundofdependenceuponhimforallnecessaryassistanceandencouragingacceptance?ITSCOMFORTSANDENCOURAGEMENTS.27Howamplealsoareoursourcesofencouragementwithinthecompassofourwork!113Ifwedependedonthefailingsupportofhumanagency,orupontheenergy of mere moral suasion—we would cry out, prostrate in heartless

despondency—“Who is sufficient for these things?” 114 But the instantrecollection—that “our .sufficiency is of God”—“lifts up our hearts in theways” and work of the Lord. Added to this—“the character of ourministration—as that “of the New Testament, not of the letter, but of theSpirit,”—the cheering joys connected with the ministration of life andrighteousness—togetherwithour ownpersonal interest in its blessings—allcombine to invigorate our faith and expectancy under all apprehendeddifficulties. Therefore, seeing we have this Ministry (so far exceeding inglory” the preceding dispensation) “aswe have receivedmercy, we do notfaint.”115Wehavethefullestassurancethat“thelife-givingSpirit”employsourMinistryasthevehicleofconveyinghisheavenlyinfluence“toopentheblindeyes,”andtoquickenthespirituallydead.AndtohavehisDivinesealtoourwork,asthehonouredinstrumentofcommunicatingthelifeofGodtothe soul of man, with all its attendant privileges, can only bring with it areflexdelightofthemostexaltedcharacter.116

ThespiritualandpermanentfruitsofourMinistrymustrankamongourhighestconsolations.Therepentanceofasinglesinner,isaneventthatcausesrejoicinginheaven117(theonlyrecordedinstanceofheavenlyinterestconnectedwithourlower

28VIEWOFTHECHRISTIANMINISTRYworld);andthereforeitmaywellbeconceivedtobringnocommonpleasureto the Minister’s heart. Indeed, one such instance is a spring ofencouragement even in the sinking contemplation of themass of ignoranceand sin that surrounds us. Also, the subsequent walk of our people in thefaith, hope, and love of the Gospel, forms our ground of unceasingthanksgivingtoGod,ourchiefjoy,andtheverylifeofourlife.“Wehavenogreaterjoythantohearthatourchildrenwalkintruth.”118Weturntotheminthe expression of parental anxiety and delight—“Nowwe live, if you standfastintheLord.”119Theinterestwepossessintheaffectionatesympathiesofabelovedpeopleisalsoa subordinate sourceof comfort and encouragement.Rich indeed, andheart-gladdening is “the consolation in Christ, the comfort of love, thefellowshipoftheSpirit,”120whichweenjoy incommunionwitha flock, towhomGodhasownedourlabours.Inthislove—themosttouchinglovethat

thisworldaffords—wefindafullcompensationforthescornofanungodlyworld,and thesecret springofmanyanhourofsupportandenjoyment,bywhich we are carried forward in our painful course. The Christian andintelligentpartofourflockwellknow,thatweare“menoflikepassionswiththemselves,” that our path is strewn with snares, and our hearts are oftenkeenly wounded with sorrow and temptation. Christian sympathy engagesthem to “communicate with our affliction.” A sense of duty and privilegecallsforththeirexertions,anddirectstheirconduct,sothat,asfaraspossible,all justgroundsof complaintorgriefmaybe removed; andour labours fortheirsakes,andintheirsender,madeconsolingtoourownsouls.121Ourdebtofobligation to thesecretexpressionsof their loveat the throneofgrace isreservedamongthediscoveriesofthegreatday,toadddignityandemphasisto the acknowledgment now made “in part,” and then to be more fullyproclaimed:that“wearetheirrejoicing,evenastheyalsoareours,inthedayoftheLordJesus.”122Anothercomfortandencouragementinourwork,ofamoreindividualcharacter,deservestobementioned—itsspecialadvantagesforthecultivationofpersonalreligion.123SuchistheITSCOMFORTSANDENCOURAGEMENTS.29deadening influence of secular callings upon the concerns of eternity, thatwithout special exercises of watchfulness and prayer, the Christian cannotmaintainhishighelevation.124Oftenthe“manafterGod’sownheart,”whenengrossedwiththecaresofhiskingdom,seemedtoenvytheMinistersofthesanctuary theirparticularprivilegeofanearerapproach to theirGod,andaconstantabidinginhiswork.125AndwhatexercisedChristiandoesnotmournoverthenecessarysecularitiesofhiscalling,asabridginghimofhisspiritualenjoyments:anddistractingeventhoseseasons,which,bytheactivehabitofself-denial,heisenabledtoconsecratetocommunionwithhisGod?Itissodifficult to be employed, without being “entangled, with the affairs of thislife;” 126 there are so many weeds of worldly growth and rank luxuriance,“choking the word,” when it has given fair promise of fruit, and is evenadvancing “to perfection,” 127 that the comparative freedom from theseembarrassinghindrancesisnotamongtheleastofourprivileges.Addtothis—whilesecularoccupationshaveatendencytodivertusfromGod,thisholyemploynaturallydrawsus tohim. Incallingus to search the richminesof

Scripture, to heavenly contemplation and spiritual devotedness, it furnishesthe appointed means for the salvation of our own souls; so that “he thatwaters is watered also himself.” 128 And thus, the devotion of time, theconcentration of attention, and the proper use of talents and opportunities,appliedinsimplicitytothatemploymentwhichisthepresentandeternalrestof thesoul, formsandmatures thecharacterforarichersupplyofheavenlycommunications,andformoreextensiveusefulnessintheChurchofGod.We remark also the confirmation, afforded to our own faith by the dailyroutineofaspiritualministration.Thepalpabledisplayoftheblindnessandenmity of the natural man—the necessity of a radical change of heart andhabit—themeansbywhich this change is effected—itsbeneficial influenceuponthewholecharacter—itssustainingefficacy,asmanifestedin“the30VIEWOFTHECHRISTIANMINISTRYpatienceandfaithofthesaints”—allmeetusoneverysideinourcloserandmore familiar survey of man; strengthening our own personal faith in theScripturalrevelation,andenablingustosetoursealwithstrongerconfidence,that in our official testimony “we have not followed cunningly-devisedfables.”129The certainty of success must not be forgotten (though the subject will beconsideredlater130)asoneofthemain-springsofMinisterialsupport.Allthecovenanted engagements made to our great Mediator are mainly fulfilledthrough the instrumentality of the Christian Ministry.131 This, therefore,securestous—that“thepleasureoftheLordshallprosperinourhand,”andquickensus tobe“steadfast, immoveable,alwaysabounding in theworkoftheLord,forweknowthatourlabourisnotinvainintheLord.”132Butitistheprospectofeternitythatconsummatesourhopesandjoys.Thenindeedtheinspiredaphorismwillbefullyillustrated—“Hethatwinssoulsiswise”—when “they that are wise shall shine as the brightness of thefirmament,andtheythatturnmanytorighteousnessasthestarsforeverandever.”“When thechiefshepherdshallappear, theyshall receiveacrownofglory that does not fade away.” 133 Our recompense is measured not“according to” our success, but “our labour,” 134 and as with our blessedMaster,grantedeveninthefailureofourministration.135Andthoughweare

only the instruments of the Divine purpose, and the organs of Almightyagency—yetis itasrichandfull,asif thegloryoftheworkwereourown.Whatclearerproof isneeded, that the rewardsof theChristiandispensationareof“graceandnotofdebt”—theindulgenceoffreeandsovereignmercy,wholly irrespective of man’s desert which, if its claims were insisted on,insteadofexaltinghimtothefavourofGod,itwouldcoverhimwith“shameandeverlastingcontempt?”Admitting,therefore,thatwearecalledtodifficultandcostlyservice;westillhave abundant cause to be satisfied with the sustaining support andconsolationprovidedforeveryemergency.Allindeedmaybeincludedinthesinglepromise—“Lo,Iamwithyoualways,eventotheendoftheworld.”136

‘The officers he employs in every age’—observes an excellent MinisteraddressingaITSQUALIFICATIONS.31brother—‘areentitledtothistreasure,aswellasthoseofthefirstage.—Keepyour mind’—he added—‘believingly attentive to this “always”—Lo, I amwithyou,toqualifyandsucceedyouinwhateverworkIcallyouto.“Lo,Iamwithyou” to comfort you bymypresence andSpirit,when your hearts aregrieved.“Lo,Iamwithyou”todefendandstrengthenyouintrials,thoughallmenforsakeyou.Whilehestandswithyou,therecanbenojustcauseforfearorfaintness.Youneednootherencouragement.Thisyoushallneverlack,ifyoucontinuefaithful:andonthisyoumayconclude—‘TheLordshalldelivermefromeveryevilwork,andwillpreservemeuntohisheavenlykingdom.’137

Thus every view of our office encourages us to increased exertion anddevotedness;138 so that in themidst ofmany painful exercises of faith andpatience, we can “thank God and take courage.” None, who have devotedthemselves in simplicity to the work, will hesitate in subscribing to Mr.Scott’stestimony—‘Withallmydiscouragementsandsinfuldespondency;inmybettermoments,Icanthinkofnoworkworthdoingcomparedwiththis.IfIhadathousandlives,Iwouldwillinglyspendtheminit:andifIhadasmanysons,Iwouldgladlydevotethemtoit.’139

CHAPTERVI.THEQUALIFICATIONSOFTHECHRISTIANMINISTRY.Mr.Newton’simportantremarkmaybeconsideredasanaxiom—“NonebuthewhomadetheworldcanmakeaMinisteroftheGospel.”Hethusproceedsto illustratehisposition (for it cannotbe thought toneedanyproof)—“If ayoungman has the capacity, then culture and applicationmaymake him ascholar, a philosopher, or an orator; but a trueMinister must have certainprinciples,motives, feelings, and aims,whichno industryor endeavours ofmencaneitheracquireorcommunicate.Theymustbegivenfromabove,ortheycannotbereceived.”14032VIEWOFTHECHRISTIANMINISTRYTheseprinciples,wroughtout andexhibited in their practical influence andapplication,will furnishacompleteviewof thenecessaryqualifications fortheChristianMinistry.Thereissomethingsofearfullyresponsibleinenteringuponthisworkwithincompetentabilities,thatthemancanscarcelyhavefeltanyseriousconcernforhisownsoul,fortheimmortalinterestsofhisfellow-sinners,or for thewelfareof theChurchofGod,whosemindhasnotbeenmoreor lessexerciseduponthegroundofpersonalunfitness.Whenweseethe most “able Minister of the New Testament” that the Church has everknown, deeply penetrated, and indeed well-nigh overwhelmed,141 with thesenseofthe“necessitylaiduponhim”—wemaywellbeashamed,thatwithqualificationsfarinferior,oursenseofobligationshouldbelessaccurateandconstraining.Inourdiscussionofthissubject,weassumeasuitablemeasureofnaturalandintellectual endowments, as well as their conscientious use. As to spiritualqualifications,wewouldbecarefulneithertolower,exceed,ordeviatefrom,theScripturalstandard.Itisobviousthatallrequisites(thoughnonewithoutbearingupontheefficiencyoftheMinistration)arenotofequalmoment.Wemustthereforedistinguishbetweenwhatisdesirableandwhatisessential—betweenwhatislackingfromimmaturityorinexperience,andwhatislackingin the substance and character of the man—and again, between thatdeficiencywhichincapacitatesforthework,andthatcomparativemeasureofunfitness,ascontrastedwithMinistersofacknowledgedeminence.“Therearediversities of gifts” and “differences of administration” of the same giftsunder“thesameSpiritandthesameLord.” 142Butunderallcircumstances,the Divine call to this sacred office will be evidenced by a supply of

competentqualificationsforitsdischarge.In“consideringtheApostleandHighPriestofourprofession,ChristJesus,”143 we witness a most harmonious combination of seemingly oppositecharacteristics.TheMinistryofourLordwasdistinguishedbythedignityofGod, and the sympathy of a man and a brother—by the authority of thecommissioned delegate of his Father, and yet by the humility of a servant,who“camenottobeministeredto,buttominister.”144 If“hetaughtasonehavingauthority,”yettheywere“graciouswordswhichproceededoutofhismouth,”145temperedwith“themeeknessofwisdom”andtheITSQUALIFICATIONS.33“gentleness”oflove.Indeed,theseveralfeaturesofhisMinisterialcharacterfurnish the most accurate standard of our official qualifications, and theexplicitdirectoryforeveryexerciseofouroffice,publicorprivate.But,lestwedespondinourinfiniteremove146 fromthisstandardofperfection, letusmark this high function, as administered by “men of like passions withourselves,” andyetby thegraceof theirGreatMaster, followingclosely inhissteps.ArichtreasureofinstructionwillbefoundinanattentiveperusaloftheActsoftheApostles.TheEpistleswillalsofurnishacompleteportraitureofthecharacter,nolessthanacomprehensivesystemofthedoctrinesoftheChristianMinistry.Thedifferent traitsofSt.Paul’sMinistry—astheybreakforth in the natural flow of his writings, and the brief sketches which heoccasionally intersperses—embody the various particulars of his invaluabledidactic instructions. Quesnel has drawn out no less than thirty-threeindividuationsofthesacredcharacterfromasinglechapter.147Theincidentalmention of Epaphroditus introduces some of the primary qualifications forthisholywork.Paulspeaksofhimashis“brother”—asincereChristian.Hemarkshissympathy,diligence,andperseverance,ashis“fellow-soldier;”his“enduranceofhardness”ashis“fellow-labourer;”histenderattachmenttohisflock, in longing to relieve them fromneedless anxietyonhis account; andhishighestimationofhisMaster’sservice,asdearertohimthanlifeitself.’148I.IntakingageneralviewofMinisterialqualifications,wemustremarkthat,if theministry is a spiritualwork, then a corresponding spiritual characterseems to be required in its administrators. Whatever the value of humanliterature inaminister, if it isunconnectedwith thisprimequalification, its

influence will prove unprofitable—if not prejudicial—to his work. TheScripture justly insists that Ministers should be “holy” 149—in a particularsenseofbeingmenofGod—mentaughtofGod150—menconsecratedtoGodby a daily surrender of their time and talents to his service—men ofsingleness of purpose—living in their work—living altogether but for oneend;andforthepromotionofthisend,“movedbynoneoftheafflictionsthatawaitthem;norcountingtheirlifedeartothem,34VIEWOFTHECHRISTIANMINISTRYso that theymight finish theircoursewith joy,and theMinistrywhich theyhavereceivedfromtheLordJesus:totestifytheGospelofthegraceofGod.”Suchwas theApostlePaul, the livingexemplarofhisowninstructions—ashe drew them out in that charge to the Elders of Ephesus,151 which mightserveasanadmirablepatternforourepiscopalcharges.Baxtertrulyobservedof this, ‘that it better deserves a year’s study, thanmost things that youngstudents lay out their time in doing.’ ‘O brethren,’ (continues this earnestpleaderforhisMaster)‘writeitonyourstudydoors,orsetitasyourcopyincapitalletters,stillbeforeyoureyes.Ifwecouldonlylearnwelltwoorthreelinesofit,whatpreacherswewouldbe!Writeallthisonyourhearts,anditwill do yourselves and the Churchmore good than twenty years’ study ofthoselowerthingswhich,thoughtheygetyougreaterapplauseintheworld;yetseparatedfromthese,theywillmakeyoubutsoundingbrassandtinklingcymbals.’152Itisevident,however,thatthisMinisterialstandardpre-supposesadeeptoneofexperientialanddevotionalcharacter—habituallyexercisedinself-denial,prominentlymarkedbylovefortheSaviour,andtothesoulsofsinners;andpractically exhibited in ablameless 153 consistencyof conduct.TheApostlejustly pronounces “a novice” 154 to be disqualified for this holywork. ThebareexistenceofreligionprovidesbutslendermaterialsforthisimportantITSQUALIFICATIONS.35function.Ababeingraceandknowledgeispalpablyincompetenttobecome“a teacher of babes,” much less a guide of the fathers. The school ofadversity, of discipline, and of experience, united with study and heavenlyinfluence, alone can give “the tongue of the learned.” Some measure of

eminence [in these], and a habitual aim towards greater eminence, areindispensableforMinisterialcompleteness;norwilltheyfailtobeacquiredinthe diligent use of themeans ofDivine appointment: theword ofGod andprayer.II.Spiritualattainmentsalsomustbecombinedwithaspiritualcharacter—-includingchieflyaclearandcomprehensiveviewoftheevangelicalsystem.Howeverwemayadmire the simplicityof theGospel (consistingonlyof afew leading ideas, and included often in a single verse 155) and admit anexperiential acquaintance with its elementary principles, “as able to makewiseuntosalvation;”yettheScripture,initscomprehensiveextent,isgivenfor a variety of important purposes, and for this express intent: “that theman,”ortheMinister,“ofGod”(whoseemstobechieflymeant)“mightbeperfect,thoroughlyfurnishedforallgoodworks.”156Thesolidestablishmentof the people may be materially hindered by the Minister’s contractedstatement, crude interpretations, or misdirected Scriptural application. Hisfurnishing for his work must therefore include a store of knowledge farbeyond a bare sufficiency for personal salvation. “The priest’s lips shouldkeep knowledge, and they should seek the law at his mouth; for he is themessengeroftheLordofHosts.”157Hemustbethe“householder—instructedinthekingdomofheaven,whichbringsforthoutofhistreasurethingsnewand old.” 158Without this store, he is incompetent for the great end of hiswork—“tospeaktomenfortheiredification,36VIEWOFTHECHRISTIANMINISTRY

and exhortation and comfort.” 159 For how can he, without an enlargedacquaintancewithhisownprinciples,exhibitthemintheirtruelight,orapplythemtosuccessiveemergencies?III.Butspiritualgiftsmustbeconnectedwithspiritualattainments.Therichvarietyofthesegifts(thefruitoftheascensionofChrist,andthefurnishing160

ofhis servants for their importantwork 161) is amatter of equal admirationandpraise.Theremustbeanabilitytocommunicateandapplywhathasbeenimparted, or else the highest attainments, however serviceable to theirpossessors,canneverbecomethepublicbenefitoftheChurch.Yetheremuchdiscernment will be necessary, lest we confound the ready exercise ofspiritualgiftswithDivine influence, and thus foster self-delusionofamost

fataltendency.ThediligentstudentoftheEpistlesofSt.Paulwillreadilyobservethattheywerewritten, as his brotherApostle reminds us, “according to thewisdomgiven tohim.” 162Withwhat admirable skill he adapts his instruction to analmost infinite diversity of persons, occasions, and circumstances—to theirstrength or feebleness—their progress or decay—their mistaken or wilfulabuses—their different capacities, advantages, or disadvantages!Withwhatexquisiteaddresshe“changeshisvoice,” inmeeknessor invehemence—intenderness—or in sharpness—in reproof or in expostulation—thus in hisadministration,asinhispersonalconduct,“becomingallthingstoallmen,ifthat by any means he might save some!” 163 Thus spiritual wisdom is asimportant for the building up of the Church of God, as was the wisdomimpartedtoBezaleelandAholiabfortheraisingoftheLeviticaltabernacle.164

Thus we “approve ourselves to God, workmen that do not need to beashamed, rightly dividing theword of truth.” 165 Thus, as “stewards of themysteries,andrulersoverthehousehold”166ofGod,wedistributethestoresofprovisiontoeverymemberofthehousehold,suitedtotheirseveralwants,andansweringtotheirMaster’swiseandgraciouswill.Thuswetakeaccountoftheirindividualstate—thestrengthandexerciseoftheirspiritualcapacities—thekindof food,which theyseverally require for thenourishmentof theChristian life, according to their infantine, growing, or adult state—theirspecial hindrances or advantages—their advance, apparently stationarycondition,orvisibledecayinthewaysofGod.Thetreatmentoftheseseveralindividualities, demands a deep and well-digested acquaintance with themethodsofthegraceofGod,inorderITSQUALIFICATIONS.37toadministeraseasonableandeffectivedistributionoftheword.TheApostlealso marks the gift of “utterance” 167 as a spiritual endowment in thedispensation of theword—enabling us to address our peoplewith “openedmouth”and“enlargedheart;”168 to“speakastheoraclesofGod”—inmodeaswell as inmatter—in “sound speech” aswell as in “sounddoctrine;” 169

deliveringourtestimonywithholyconfidence,“notasthewordofman,butintruththewordofGod”—inamannersuitabletothedignityofthepulpit,and yet plain to theweakest capacity.The natural powers of clear thinking

and arrangement of matter, of aptitude of expression, and of familiar andappropriateillustration,areoftenusedassanctifiedinstrumentsofconveyingthelife-givingpoweroftheGospelwithincreasingacceptanceandpowerfulapplication. Not, however, that these abilities are communicated by anextraordinaryorsuddenafflatus,170orthattheynecessarilyaccompanyinanequal measure the efforts of diligence.171 The diligence of faith will everreceiveitsmeasureofencouragementinthegrowth,increaseandproperuseofMinisterialgifts.YetwemustnotentrenchupontheexerciseoftheDivinesovereignty;rememberthat“oneandthesameSpiritworksall thesethings,distributingtoeachmanindividuallyashewills.”172‘It is not to be supposed’ therefore (to use thewords of a sensiblewriter),‘that such an office can be easily filled. It demands not merely some, butmany—no,allexcellences,inhappycombination.Apersonmay,inageneralway,besaid tobequalifiedfor theMinistry,whohas talents forpreaching,though he is not fitted for profitable private intercourse, or the affairs ofChurchGovernment.But this is evidently not a complete adaptation to thework.Itis,onthecontrary,averyimperfectone,andonewithwhichnomanshouldbecontent.For,alltheaspectsofMinisteriallabourare,ifnotequallyimportant,yethighlyimportant;everyoneofthemisfartooimportanttobetrifledwith.Therightperformanceofeachaffordsfacilitiesfortherest,andgivesadditionalbeautyandefficacytoall.Tobefitforonlyonedepartment,canonlygreatlyimpede38VIEWOFTHECHRISTIANMINISTRYour activity, and diminish our success. To fill theMinisterial office with adegreeofsatisfactionandbenefitcommensuratewithitscapabilities,orwiththe desire of a heart that is awake to its importance,wemust be all that itdemands—menofGod,perfect,completelyfurnishedforeverygoodwork.173

Thisisanelevatedstandard.Hethataimshighestwillmostapproximatetoit.

CHAPTERVII.PREPARATIONFORTHECHRISTIANMINISTRY.Wehave already seen that theweightofMinisterial responsibilities renderstheworkapparentlymorefittingtotheshouldersofangelsthanofmen.174 Itis therefore a matter of the deepest regret that any should intrude upon it,unqualifiedforitsduties,andequallyunimpressedwithitsobligations.‘Foolsrush inwhereangels fear to tread.’But thoughmanysee littlenecessity forpreparation;here,ifever,labour,diligence,observation,andintelligence,arenecessarytoproducea“workmanthatdoesnotneedtobeashamed.”175Theinfluencealsoofselfishorsecularmotivesawfullyblindstheconscienceto the sense of the present necessity, and to the anticipation of the day ofaccount—whileyoungmenofardentfeelingsandpromisingtalents,butwithunfurnishedmindsandunrenewedhearts, are thrust forward into the sacredofficebythepersuasionofinjudiciousfriends,orbytheexcitementofsomemomentary bias. The Church has severely suffered from this woefulinconsideration; and the victims of this self-deluding impetus, have felt (totheirowncost)itsbitterfruit,inthedisappointmentoftheirHABITSOFGENERALSTUDY.39Ministry, and the discomfort—if not the ruin—of their own souls. In othercases,theprecioustimeforgatheringinthestore176hasbeeneitherwastedinfeeblenessandsloth;ormisappliedinstudieswhichhavenodirecttendencyto form a solid, judicious, and experiential Ministry; so that, with everyadvantage of deliberation, only a slender stock of spiritual or intellectualfurnishingisreadytomeetthesuccessiveanddailyincreasingdemands.177Wemay confidently anticipate an efficient Ministry, when the momentouscost has been considerately calculated: because then the work iscontemplated,—notinthecolouringofaself-indulgentanticipation,butinitstrue light, as warranted by Scripture, and confirmed by the experience ofeveryfaithfullabourer—aworknotofease,butofself-denial—notofhastyeffort, but of patient endurance—not of feeling and impulse, but of faith,prayeranddetermination.A season of preparation—employed in storing the mind with Christiandoctrine,andindirectingittodevotionalandpracticalpurposes—inhabitsofself-communion and converse with God, and in the exercises of active

godliness,willproduceamostprofitableaccountthroughoutthecourseofaprotractedMinistry.Weshallventuretoofferafewsuggestionsonthesubjectunder the divisions of—Habits ofGeneral Study—theSpecial Study of theScriptures—HabitsofSpecialPrayer—andemploymentinthecureofsouls.

SECTIONI.HABITSOFGENERALSTUDY.

“Giveattendancetoreading”178istheScripturalruleforMinisterialstudy.Itisobviouslyofageneralcharacter;noristhereanyreasonforrestrictingitsapplicationtotheSacredVolume.“Paultheaged,”insendingforhis“booksand parchments,” 179 (which, it may be presumed, he wanted for perusal)exemplifiedthecomprehensiveextentofhisownrule.Indeedwhocandoubt,thatthe40VIEWOFTHECHRISTIANMINISTRYChurchisbuiltupbytheMinistryofthepenaswellasofthemouth;andthatinbothways“themanifestationoftheSpirit isgiventoeveryman toprofitby?”180WecannotsupposethatGodwouldallowthelaboursofhisservants,incommunicatingtheresultsofexercised,deep,anddevotionalstudy,tobein vain.The experience ofmenofGod, like that of diligent travellers, is apublic benefit; and the fruit of it in successive ages is preserved as amostvaluablestoreofimportantknowledgetotheChurch.TheApostle’sownpracticeagainexplainshisruletoembracethewidefieldofGeneralStudy.181Hisintroductionofheathenaphorismsintheillustrationor application of sacred truth,182 proves that he apprehended no necessarydebasement of its purity from an intermixture of human learning. Stephenmentionsittothehonour,nottothediscredit,oftheJewishLawgiver,thathewas learned in all the wisdom of the Egyptians.” 183 The illiterate owe amighty debt to human learning, for a translation of the Scriptures whichotherwisewouldhavelainbythemlikeadeadletterinanunknowntongue.Theintelligentreaderisindebtedtothesamesourcefortheexplanationofitsdifficulties;andformanypowerfuldefencesofitsauthority;theseenablehim“withmeeknessandfear,”yetwithconfidence,to“alwaysbereadytogiveananswertoeveryonethataskshim,areasonforthehopethatisinhim.”184At the Reformation, learning and religion revived together. The Reformers

combined deep study with active Ministry. Erasmus’s learning(notwithstandingitsexcessivealliancewith“philosophyandvaindeceit”185)wasamaterialassistance toLuther inhisgreatwork. ‘Weare taughtbySt.Paul’sEpistles, thatwemayavailourselvesofeveryhumanaidtodispensetheblessingsoftheGospel.HABITSOFGENERALSTUDY.41AllthesehumanaidsarevaluablegiftsofGod,andonlyceasetobeblessingsbytheabuseofthem.It istrue,thattheGospelmaybepreachedwithgreatenergybyMinisterspossessingveryinconsiderableattainmentsinliterature.ItsometimeshappensthatthemostsuccessfulMinistrationsareconductedbymenofverymoderateacquirements.AndindeedthecharacteroftheGospelseemstorequirethat, inmostcases(wherethetruedoctrineispreached), itshouldgivemorehonour to zeal anddiligence than togenius and learning.Butitisalsotrue,thatGodispleasedtomakehimselfknownbytheuseofmeans.Andwhen themeansareused in subordination tohisgrace,hewillhonour the means. Let us then honour human learning. Every branch ofknowledge, which a good man possesses, he may apply to some usefulpurpose.Ifhepossessedtheknowledgeofanarchangel,hemightemployitall to the advantage of men, and the glory of God.’ 186 Does not everyexpansion of the mind increase its range of power and generalcomprehension, and consequently render it more capable, under Divineteaching,ofexploringthose“thingswhichangelsdesiretolookinto?”We might as well suppose that the all-sufficiency of grace supersedes theimportance of general knowledge, as to suppose that a child under theinfluenceofgraceisequallyfittedfortheChristianMinistry,asanintelligentadultunderthesamedegreeof thisheavenly influence.But ifknowledgeisnot to be despised, then neither is study to be neglected as ‘the means ofobtaining it, especially as a preparation for publicly instructingothers.Andthoughhaving theheart fullof thepowerful influencesof theSpiritofGodmaysometimesenablepersons to speakprofitably; indeed,veryexcellentlyandwithout study; yet thiswill notwarrant us to needlessly cast ourselvesdownfromthepinnacleofthetemple,dependingontheangeloftheLordtobearusup,andkeepusfromdashingourfootagainstastone,whenthereisanotherwaytogodown,thoughitisnotasquick.’187MaytheWritersuggestinthisviewtheimportanceofaconscientious

42VIEWOFTHECHRISTIANMINISTRYregard to the course of the University study? Even where academicdistinctionsarepassedby,thehabitsofdisciplineandself-denial,furnishaneffectualsafe-guardagainstthedetrimentalinfluenceofmental,andpossiblyalsoreligious,dissipation.In the theologicaldepartment,wecanonlyregretthelackofamoredirectreferencetotheChristianMinistry.But—apartfromthisdeficiency—muchstoreislaidinofimportantprinciplesofknowledge—thestudioushabitisformed—andatoneofmindisacquiredorstrengthenedfor the subsequent attainment of methodized, well-digested, andcomprehensiveviews.188Professor Campbell remarks—that ‘in respect to knowledge, whateversuppliesthematerialsnecessaryforedifying,comforting,andprotectingfromall spiritual danger the people that may be committed to his charge, orwhatever is of use to defend the cause of hisMaster, must evidently be aproperstudyforthemanwhointendstoenterintotheholyMinistry.’Again—‘Whatever may enable him to make a proper application of thoseacquisitions in knowledge, so as to turn them to the best account for thebenefit of his people, is no less requisite. To be possessed of the bestmaterials,willbeoflittlepurposetosomeone,ifhehasnotacquiredtheskillto use them. We may call the possession of materials, the theory ofprofession,andtheiruse,thepractice.Thefirstregardspurelythescienceoftheology: the second the application of that science to the purpose of theChristianPastor.’189‘Thescienceoftheology’consistsinwhatevermaytendtoillustrate,confirm,enforce, or recommend Divine Revelation. However superficial ourknowledge may be on some other subjects, here at least it should beintelligentandcomprehensive—includingacompetentacquaintancewiththeEvidencesoftheChristianreligion—theHolyScriptures—andtheHistoryoftheChurch,andespeciallyofourownChurch.InregardtotheEvidences—Dr.Leland’s volumes furnish a panoply for the defender of the faith in theDeistic controversy; as does Butler’s Analogy in close combat with theInfidel. In the more direct track—Paley’s masterly analysis of externalEvidence—Doddridge’s popular survey of the whole field—the Bishop ofChester’soriginal

HABITSOFGENERALSTUDY.43and satisfactory treatise (professedly confined to a single argument, butincidentallyembracingthemainpoints)—andtheLecturesoftheBishopsofCalcutta and Ohio 190 (equally addressed to the understanding and to theconscience)—thesemaywellcommandourchiefattention.ThecoldabstractmetaphysicsofClarke—theevangelicalandenliveningdisplayofBatesandCharnock—andthepopularandanalogicalproofsofPaleyandGisborne191—shouldbedigested,asillustrativeoftheDivinecharacterandperfections.Norshould Paley’s Horae Paulinas be forgotten, as opening a new track ofcollateralevidenceofChristianity,whichhassincebeenextendedtoawiderfieldwithsatisfactoryreasoning.192ReservingthesubjectofacquaintancewiththeScripturesforthenextsection,weproceedtoremarkontheimportanceofChurchHistory,asacomponentpartofMinisterialstudy.‘Thiswillteachthestudent’—(asDr.Dwightjustlyobserves)—‘the sins and virtues, the errors and sound doctrines, theprosperousandadversecircumstances,whichhaveexisted in theChurch initsvariousages;togetherwiththecauses,bywhichtheyhavebeenproduced.Generally he will derive from this source the same advantages, in theecclesiastical sense, which the statesman derives in a political sense, fromcivilhistory.Hewill learnwhat thechurchhasbeen;why ithas thusbeen;andhowinmanyrespectsitmayberenderedbetterandhappier.’193Mosheimwill furnish the requisite information respecting the visible church, andMilner respecting the real church.A comparison of these twoworks in theprominent events of successive eraswill open a field ofmost enlarged andinteresting,buttoooftenpainful,contemplation.Awork,combiningthetwoin a comprehensive grasp, and with impartial but decided Christian views,remainsyettobesuppliedtotheChurch.194The importance of an intelligent acquaintancewith the grounds of his ownchurch, seems to direct the candidate for the Established Ministry to athoughtfulstudyofHooker’sincomparable44VIEWOFTHECHRISTIANMINISTRY

work.195Thepowerwithwhichhehasset forth theApostolic foundationofourchurch,anditscarefulconformitytotheScripturalmodel,isatthesame

timeaboveallpraise,andalsoproofagainstallattack.Nothinghassincebeenaddedmateriallytostrengthenthegroundonwhichhehasfixedher—nothingindeedisneeded.Butthecharacteristicofthework—thatwhichgivestoititsparticular dignity and interest, and in which it differs from many similarworks of acknowledged ability is—its holiness. It not only exhibits theexquisitesymmetryoftheoutwardsuperstructure,butitviewstheinteriorofthetemplewiththeeyeofamanofGod.Theworkiscastintothemouldofthesubjectmatter.Itmarksthegenuinespiritualcharacterofthechurchinitsrequirementsanditsprivileges,anddisplaysthe“beautyofholiness”stampedupon the servicesof her sanctuary.Wehesitatewhich to admiremore—thestrengthorthesanctityofhisFifthBook;butitwouldbedifficulttoproduceobjectionstothesystemordetailofourEcclesiasticalpolity(theresulteitherof prejudice or misconception), that do not here meet with a satisfactoryconsideration.Jewell’sApologieshighlydeserveattention,asbeingofakindredspiritandeloquencewithHooker.Comberwillgiveanableanddevotionalexhibitionofourpublic formularies.Thedoctrinesof theChurcharebestknownbyacareful comparison of her Homilies and Articles with the word of God.Burnet’sHistoryoftheReformationfurnishesmostinterestingdetailsoftheirgradual formationon aScriptural basis.HisExpositionof theArticles (if itdoesnotalwaysdisplaythefullandclearviewsofEvangelicaltruth,andifitoccasionally errs in an excess of candour) contains a vast body ofinformation,wellworthyof theattentionof theMinisterialstudent.PearsonontheCreedalsomustbeespeciallynamed,ascontaining,inconnectionwiththetreatmentofhisgreatsubjects,alargefundofthemostvaluabletheology.But after all, it is in thewide field of divinity that the student, likeDavid,must“preparewithallhismightforthehouseofhisGod.”196Hehadaneedtobeamanof store—“ascribe instructed for thekingdomofheaven.”His“lipsmustkeepknowledge,” that theymay“seek the lawathismouth.” 197

His course of reading must therefore embrace a comprehensive view ofScriptureinitsdoctrinallight,practicalobligation,andexperientialinfluence.Robinson’sChristianSystem andDwight’sSystem of Theology will furnishmostvaluablematerialsfordigestion.AstodetailsHABITSOFGENERALSTUDY.45ofstudy—theEpistlesnearesttotheApostolicera,aswellastheworksofthe

Christian Fathers—some of Augustine’s Treatises especially—deserveattention;thoughofcourseinsowideafieldandinsuchvariousdegreesofScripturalpurityintheirworks,andofourownleisureofopportunity,muchdiscriminationwillbeneeded.InabrighterageoftheChurch,thewritingsofourReformersopenarichtreasure-house.Fromthemassoftheirwritingsthedifficultyofselectionisproportionallygreat.198CranmerandJewell,however,standforemostfordeeplearning,largeviewsoftruth,andChristianwisdomand eloquence. Bradford’swritings for their unction of spirit, and edifyingand experiential matter, deserve the highest regard. Among the ForeignReformers,Calvin,Luther,andMelancthon,indisputablyare‘thefirstthree.’Yet to select from upwards of thirty folios is no easy task. Calvin’sCommentaries,however(eveninthejudgmentofBishopHorsleyandotherswho are unfriendly to his particular dogmas), are among themost valuableillustrations of the Sacred Volume. His Institutes (apart from the systemwhich theywere intended tounfold)are fullofadmirable statementsof thefundamental doctrines of the Gospel. His expositions of the Moral law(always exceptinghis loose andunguardedviewsof theChristianSabbath)and of the Sacraments, are eminently judicious and practical. Luther’sCommentaryontheGalatiansexhibitsthemostfullandenliveningdisplayofthe grand doctrine of justification probably ever given to the Church. HisDiatribeagainstErasmus(allowingforsomehastystatements)isapowerfuldefenceof thehumblingdoctrinesof theGospelagainst theprideof reasonandself-sufficiency.Melancthon’sCommonPlaces(takingcaretoobtainthemostmatured expression of his sentiments)was one of themost importantand influential works of the Reformation era, and abounds with solid andEvangelicalstatements.IndeedthisschoolaffordsperhapsthemostScripturalmodelforthemouldingofoursystemofDivinity.Itsstandardoftheologyishighandconsistent;itsstatementsofChristiandoctrinearelessencumberedwith distinctions, less fettered by systematic accuracy, andmore immediateanddirectintheirreferencetothegreatobjectofourfaith,thanthoseofthesubsequentschool.199TheDivinesofthePuritanSchool,however(withdueallowance46VIEWOFTHECHRISTIANMINISTRYfor the prevalent tone of scholastic subtleties), supply to the Ministerialstudenta largefundofusefulandedifying instruction, If theyare lessclearandsimpleintheirdoctrinalstatementsthantheReformers,theyentermore

deeply into the sympathies of Christian experience. Profoundly versed inspiritual tactics—the habits and exercises of the human heart—they areequallyqualifiedtoawakenconvictionandtoadministerconsolation;layingtheman open to himself with particular closeness of application; strippinghim of his false dependencies, and exhibiting before him the light andinfluenceoftheEvangelicalremedyforhisdistress.Owenstandspre-eminentamongthewritersofthisschool.‘Hisscholars’(asMr.Cecilobserves)‘willbemoreprofoundandenlarged,andbetterfurnishedthanthoseofmostotherwriters.’Amonghisvoluminousworks,wemaymarkhisExpositionof theEpistle to the Hebrews (even with all its prolixity200), as probably a mostelaborateandinstructivecommentuponadetachedportionofScripture.HisworkontheSpirit(thoughdiscordantinsomeparticularsfromtheprinciplesofourChurch)embracesamostcomprehensiveviewofthisvitallyimportantsubject. His exposition of Psalm 130 exhibits the most full and unfettereddisplay of Divine forgiveness, admirably suited to the perplexities ofexercised Christians. His Tracts upon ‘Understanding the Mind of God inScripture,’and‘TheReasonofFaith,’manifesthisusualaccuracyofspiritualdiscernment. His Treatises upon Indwelling Sin, Mortification of Sin, thePowerofTemptation,andtheDangerofApostacy—showuncommondepthsof exploring the secrecies of the heart. His view of Spiritual-Mindednessdrawsoutagraphicdelineationofthetastesandfeaturesofthenewcharacter.Andindeeduponthewhole—forluminousexposition,andpowerfuldefenceofScripturaldoctrine—fordeterminedenforcementofpracticalobligation—forskilfulanatomyof theself-deceitfulnessof theheart—andforadetailedand wise treatment of the diversified exercises of the Christian’s heart, hestands probably unrivalled. The mixture of human infirmity with suchtranscendant excellence will be found in an unhappy political bias—in aninveteratedislikeforepiscopalgovernment,201and(asregardsthecharacterofhisTheology)atoocloseandconstantendeavourtomodeltheprinciplesoftheGospelaccordingtotheproportionsofhumansystems.ButHABITSOFGENERALSTUDY.47whowouldrefusetodigintothegoldenminefromdisgustatthebasealloythatwilleverbefoundtomingleitselfwiththeore?202BAXTERmustbementioned in thisSchool—thoughhisviewsof theGospelappeartotheWriternottopartakeofthefulnessofOwen;nor(asMr.Cecilremarks)‘ishetobenamedwithhimastofurnishingtheStudent’smind.’Yet

his‘ChristianDirectory’ isamostvaluableworkuponCasuisticDivinity.203

His‘ReasonsfortheChristianReligion’constituteapowerfuldefenceofthebulwarks of our faith. His ‘Saints’ Rest’ is a fine specimen of heavenlycontemplationinterspersedwithmostpungentaddressestothelukewarmandcareless—though with too scanty an infusion of the melting and attractiveinfluence of evangelical motives. It would be needless to minutelyparticularizemore.R.Bolton,Howe,Charnock,areparticularlydistinguishedbystrengthofgeniusandfundofmatter (though the first,at least,with theoccasionalmixtureofobscurityandbombast).PerhapsFlavelmaybesaidtofurnishthebestmodelforthepulpit;hispreachingbeingspeciallymarkedbyanearnestandaffectionatetenderness,bymuchunctionofspirit,clearnessofdoctrine,anddirectenforcementofpracticalobligations.Nodepartment, however, ofMinisterial study is of greater importance thanPastoral Theology. Chrysostom on the Priesthood, for its deep-tonedsolemnityof eloquence 204—Herbert’sParson, for itsprimitive simplicity—Burnet, for its impressivedetailof thePastoralobligations—Bowles, for itsexcursive range throughout every department of the work—Baxter’sReformed Pastor, for its awakening apprehensions of Ministerialresponsibility,realizingit intheimmediatepresenceofGodandinthelightofeternity—theseareworksfortheMinister’sfirstshelf.ClosebytheirsidemaystandMinisterialBiography—theembodyingofthedeep-feltobligationsinactiveanddevotedoperation.48VIEWOFTHECHRISTIANMINISTRY

SuchlivesasthoseofArchbishopLeighton,205AHeine,P.Henry,M.Henry,Hallyburton, CottonMather, Eliot, Brainerd,Doddridge, BishopWilson, S.Walker, Martyn, Buchanan, Scott, Richmond, Oberlin and Neff, T. Lloyd,Thomason, andH.Venn—areof thehighest value and consideration.Morelessons of practical detail and encouragement may be learned from thisbranchofstudy,thanfromwholetreatisesofabstracttheology.TheApostleenforcesthehabitofstudyuponhisbelovedson,asameansofpreserving his youthful ministry from contempt.206 And, indeed (as Dr.Buchananhasobserved), ‘in this age,when learning isgeneral, an ignorantclergyman will be treated with contempt.’ 207 The wide extension ofknowledge proportionally increases our responsibility to store subjects of

general interest in our minds; as well to diversify our materials of soldinstruction, so as to protect our character and office from that contempt towhichapalpableinferioritytotheintelligentpartofourcongregationwouldexposeus.TheApostle’sruleofstudywasnotgivento“anovice,”buttoaconvert ofmanyyears’ standing;whohadbeenblessed fromhis childhoodwith an excellent scriptural education; 208 who was endowed with goodnatural talents, spiritualgiftsandpreeminent religiousadvantagesunder theApostle’spersonaltuition;andwhoseearlyelevationintheChurchshowedasatisfactoryuseofhisprivileges.Yetheiswarnedtoinstructhimselfbeforeheattemptedtoinstructothers,—to“giveattendance”first“toreading”—then“to exhortation, to doctrine.” Such advice, given to an elder under suchcircumstances, and in an age of inspiration, carries theweight of authority,andservesasarebukefornegligenceunderourcomparativedisadvantages.Norlet itbethoughtthatstudioushabitsmustnecessarilyinfringeuponourmoreactiveemployments.WhatshallwesaytothenineponderousfoliosofAugustine, and the thirteen of Chrysostom—volumes not written, likeJerome’s, in monastic retirement, but in the midst 209 of almost dailypreachingengagements,andconflicting,anxious,andmostresponsibleduties—volumes—notoflightreading,ortherapidflowofshallowdeclamation—buttheresultsofdeepandwell-digestedthinking?ThefoliosalsoofCalvin—themostdiligentpreacher,210andofBaxter,themostlaboriouspastorofHABITSOFGENERALSTUDY.49hisday—fullofthoughtandsubstance,bearthesametestimonytotheentireconsistency of industrious study with devoted Ministerial diligence. Thesecretofthisefficiencyseemstohavegreatlyconsistedinadeepsenseofthevalue of that most precious of all talents—time; and of an economicaldistributionofitsminutestparticlesforspecificpurposes.Mr.Alleinewouldoftensay,‘GivemeaChristianthatcountshistimemorepreciousthangold.’211Mr.Cotton212wouldexpresshisregretafter thedepartureofavisitor—‘Iwould ratherhavegiven thismanahandfulofmoney, thanhavebeenkeptthis long out of my study.’ Melancthon, when he had an appointment,expected,notonly thehour,but theminute tobe fixed, that timemightnotrunoutintheidlenessofsuspense.Senecahaslongsincetaughtus,thattimeistheonlythingofwhich‘itisavirtuetobecovetous.’Buthereweshouldbe—like themiserwithhismoney—saving itwith care, and spending itwith

caution.It iswelltohaveabookforeverysparehour,tomakegooduseofwhatBoylecallsthe‘parenthesisorinterludesoftime.Comingbetweenmoreimportant engagements, these interludes are regularly lost bymostmen forlackofvaluingthem:andevenbygoodmen,for lackofskill inpreservingthem.Goldsmiths and refiners’—he remarks—‘all year long regularly savetheverysweepingsoftheirshops,becausetheymaycontainsomefilingsordustofthoserichermetals,goldandsilver.IdonotseewhyaChristianmaynot be as careful to preserve the fragments and lesser intervals of a thingincomparablymorepreciousthananymetal:time;especiallywhentheiruseforourmeletetics213maynotonly redeemsomanyportionsofour life,butturnthemtopioususes,andparticularlytothegreatadvantageofdevotion.’214

50VIEWOFTHECHRISTIANMINISTRYBishopBurnetindeedhasjustlyobserved,‘thatagreatmeasureofpiety,witha very small proportion of learning, will carry one a great way.’215

Considerable latitude isalso required inspeakingof thehigh importanceofstudy.Withsome,thecordmustbedrawntight—withothers,muchmaybeleft to the direction of their natural bias. Yet Archbishop Seeker’s remarkmust, we think, be generally admitted—‘A point of great importance toClergymen is that they be studious.216 We would be far, very far, fromasserting thepre-eminenceof theological study to spiritual-mindedness.Yetwecannotexpecttoseeatoneofhealthfulspirituality,withoutanindustrioushabit. The religion of an idler is, to say the least, of a very questionablecharacter;norcanwedoubtthatadiligentimprovementofinferiortalentsbystudy, exercise, and prayer will be more profitable to their possessor, andmoreserviceabletotheChurch,thanthegiftofsuperiorabilitiesifthatgiftisallowedtoslumberforlackofactiveuse.217Differentqualifications,however,arerequiredfortheimprovementofstudy.Someneedgreatpatience.Ardentmindswish,andalmostseemtoexpect,togainallatonce.Thereishere,asthereisinreligion,“azealnotaccordingtoknowledge.”—There is too great a haste in decision-making, and too littletime for weighing, storing, or wisely working out the treasure. From thisarises that most injurious habit of skimming over books, rather thanperusing218 them. Themind has only hovered over the surface, and gainedonly a confused remembrance thematerial passingby, andan acquaintance

withfirstprinciplesthatisfartooimperfectforpracticalutility.2194TheoreofknowledgeHABITSOFGENERALSTUDY.51ispurchasedinthelump,butneverseparated,orappliedtoimportantobjects.Someagainneeddiscretioninthedirectionoftheirstudy.‘Theystudybooks,’(as Bishop Burnet remarks in the conclusion of his history) ‘more thanthemselves.’Theylosethemselvesinthemultiplicityofbooks;220andfindtotheircost,thatinreadingaswellas“makingbooksthereisnoend;andmuchstudyisawearinessoftheflesh.”221BishopWilkinsobserves,—‘Thereisasmuchartandbenefitintherightchoiceofsuchbookswithwhichweshouldbemostfamiliar,asthereisintheelectionofotherfriendsoracquaintances,withwhomwemaymostprofitablyconverse.222Nomancanreadeverything;norwouldourrealstorebeincreasedbythecapacitytodoso.Thedigestivepowers would be overloaded for lack of time to act, and uncontrolledconfusionwouldreignwithin.223Itisfarmoreeasytofurnishourlibrarythanourunderstanding.Amanmayhavereadmostextensivelyupontheologicalsubjects,andyetbeatyro224intheology.ProfessorCampbellremarks,inhisforcible manner,—‘It has been the error of many ages, and still is of thepresentage,thattohavereadmuchistobeverylearned.Thereisnot,Imaysay,agreaterheresyagainstcommonsense.Readingisdoubtlessnecessary;and it must be admitted that eminence in knowledge is not to be attainedwithoutit.Buttwothingsareeverspeciallytobe52VIEWOFTHECHRISTIANMINISTRYregarded on this topic, which are these: First, that more depends on thequalityofwhatweread, thanonthequantity.225Secondly,moredependsonthe use we have made of what we read—by reflection, conversation, andcomposition—thanupon thequalityorquantity.’ 226Mr.Fisk’s remarkuponMissionaryqualificationsapplies—‘Moreknowledgeoflanguagesshouldbeacquired: I say,moreknowledge of languages—rather than a knowledge ofmorelanguages.’227Theaccuracyofstudyisoffargreater importance thanits extent. ‘A little study, well-digested in a good, serious mind, will go agreat way, and will lay in materials for a whole life.’ 228 This intellectual

process incorporates the subjects of thoughtwithourownminds; and thus,insteadofweakening their energiesby anunnaturalpressure, enlarges theircapabilities of receiving and retaining their treasures. Massillon welldistinguishes themain requisites of this digestive habit; they are—‘love ofstudy;adesiretobecomeusefultoourparish;aconvictionofthenecessityHABITSOFGENERALSTUDY.53ofderivingfromprayerthatknowledgewhichstudydoesnotafford;ofbeingimpressed with a desire for salvation, and of applying all the means toadvanceinevangelicalwisdom,toinspireourflockwithaloveoftheirduty,inorderthattheymaythemoreeasilybeinducedtopracticeit:inaword,asinceredesiretofulfilourMinistry.’229It is of greatmoment, that the habit of study should, as far as possible, bemaintained through life.For themostpart—thegroundworkonlyhasbeenlaid.Letourearlyattainmentsexcite,notsatisfy,ourthirstforinformation—divert, not bound, our investigations. If useful habits are gained, they areprobablyfarfrombeingmatured.St.Paul’s instructionssooftenalluded to,were given (aswe have hinted) to an elder of some years’ standing in theChurch.Mr.ScotttothelastcombinedthestudentwiththeMinister.230‘Ifweliveonlyonoldstores’(asabelovedbrotherhasobserved),‘weshallneverenlargeourknowledge.Itisallowed,thatitisnoteasytodiligentlypursueacourse of persevering study.Our families and our daily dutiesmust not beneglected. It requires fixed plans, vigorously followed up. Our naturalindolence, and the love of society, must be broken through. Cecil says—‘Everyman,whateverhisnaturaldisposition,whowouldurgehispowerstothehighestend,mustbeamanofsolitarystudies.’231Yet,afterall,thesolidly-learned,thestudious,andwell-furnishedmanisbuttheunshapenmassfromwhichtheChristianMinisterisformed.Theplasticenergy—thequickening influenceof theAlmightySpirit—is still needed toputlight,life,andmotionintotheinertsubstance,tomoulditintotheDivineimage,andtomakeita“vesselofhonourfitfortheMaster’suse.”Normustwe deny that studious habits are attended by ensnaring temptations.232 Thetree of knowledge may thrive, while the tree of life is languishing. Everyenlargement of intellectual knowledge has a natural tendency to self-exaltation.Thehabitofstudymustbe

54VIEWOFTHECHRISTIANMINISTRYguarded, lest itbecomeanunsanctified indulgence;craving tobe fedat theexpenceofconscienceorpropriety;employedinspeculativeenquiries,ratherthaninholyandpracticalknowledge;preoccupyingthetimethatbelongstoimmediate duties; or interfering with other avocations of equal or greatermoment. A sound judgment and a spiritual mind must be exercised, indirecting these studies to the main end of the Ministry. Let none of thementrenchuponthesehoursthatshouldbedevotedtoourstudyoftheBible,orourpreparation for thepulpit.Andwhereverwe find that our inclination istoomuchattached toanyparticularhumanscience, letus set aguarduponourselves, lest it rob us of Divine studies, and our best improvement. AMinister should remember thatwithall his studies,he is consecrated to theserviceofthesanctuary.Leteverythingbedone,therefore,withaviewtoonegreatend;andletuspursueeverypartofsciencewithadesigntogainbetterqualificationsforoursacredwork.’233ThissectioncannotbebetterconcludedthanwithQuesnel’sexpositionofthetextwhichhasformeditsbasis.—‘NottoreadorstudyatallistotemptGod;todonothingbut study, is to forget theMinistry; to study,only toglory inone’s knowledge, is a shameful vanity; to study in search of themeans toflattersinners,isadeplorableprevarication;buttostoreone’smindwiththeknowledge proper to the saints by study and by prayer, and to diffuse thatknowledge in solid instructions and practical exhortations—this is to be aprudent,zealous,andlaboriousMinister.’234SPECIALSTUDYOFTHESCRIPTURES.55

SECTIONII.SPECIALSTUDYOFTHESCRIPTURES.The connection of this sectionwith the preceding is particularly important.Habits of General study, however well regulated and perseveringlymaintained, will reflect no light or spiritual apprehension of the Gospel,independent of the special study of the sacred volume. Nor is it sufficientmerely to combine these courses of study. Their connexion is not that ofequality, but of the direct subservience of General study to this specificpurpose—amore enlightened and fruitful studyof thewordofGod.235 Theintellectual excitement of literary or even theological study needs muchwatchfulness, lest it deaden the freshness of ourmind to themore spiritual

studyoftheScriptures.236Wemustbecarefulalso,thatourstudiesdrawustothe Bible, and that we draw our studies to the Bible; instead of merelydrawing the Bible to our studies, in which case they will be worse thanunprofitable. ‘When commencing the study of Divine truth, amid all thejarringopinionsofhumanauthors,itisofinexpressiblemomenttobeginwithstudyingthepurewordofGod,andtogoregularlythroughthewholeofthatwordbeforeweprepossessourmindswithhumanopinions.Whilecontinuingthe study of Divine truth, it is also of vast moment to keep up the dailyreading of considerable portions of the pure word of God, and so to keepScripturaltruth(asithasbeenobserved)continuallyrevolvinginthemind.Itwillbetheonly56VIEWOFTHECHRISTIANMINISTRYeffectual preservative against the taint and deterioration, which the mindmightotherwisereceivefromreadinghumanauthors.’237

TheBiblethenmustbe, inatrueProtestantsense, theLiberSacerdotalis.238

‘The chief and top of the knowledge of theCountry Parson consists in theBookofBooks—thestorehouseandmagazineoflifeandcomfort—theHolyScripture.’ 239Asnoonecanpretend tobeaChristianwithout a competentacquaintancewithit;sonoonecanbequalifiedforthesacredofficewithoutsuchanaccurateandspiritualinsightintoitscontents,asshallprovehimtobe, like Ezra, “a ready scribe in the law,”—not only “a faithfulman,” but“able to teach others also.” 240 ‘It is of the Gospel,’ (Archbishop Seekerremindedhisclergy)‘thatyouareMinisters;allotherlearningwillleaveyouessentially unqualified; and this alone (the doctrine and precepts of theGospel), comprehends everything that is necessary.’ With this end, herecommendsadiligentperusaloftheHolyScriptures.241Indeed,iftheBibleis the fountain of light and truth, it is impossible to distinguish light fromdarkness,or truthfromerror inhumanwritings,withoutanenlightenedandenlarged apprehension of the word of God. By this touchstone we must“proveallthings,”soasto“holdfastthatwhichisgood.”242But we want a study—a searching into the Scriptures-—the patientinvestigatingspiritoftheminer,diggingintohiddentreasure.243SPECIALSTUDYOFTHESCRIPTURES.57

Some, with good intentions and competent capacities, are in danger ofbecoming crude and inexperienced throughout their course, by substitutingemotional impressions from Scripture for that close study of its sacredcontents,which alone can form a solid and efficientMinistry. ‘In general,’(Mr. Scott remarks) ‘I have found it advantageous sometimes to read theScriptures with such exactness, as to weigh every expression, and theconnexion,asifIwereabouttopreachuponeveryverse;andthentoapplythe result tomy own case, character, experience, and conduct, as if it hadbeendirectlyaddressedtome—inshort—tomakethepassagesintoakindofsermon,asifabouttopreachtoothers,andthentoturnthewholeapplicationonmyself,asfarassuitedtomycase.AtothertimesIhavereadapassagemore generally, and then selected two or three of the most importantobservationsfromit,andendeavouredtoemploymymindinmeditationonthem,andconsiderhowtheyboreonthestateofmyheart,oronmypastlife,oronthosethingswhichIheardorobserved,intheworldortheChurch,andto compare them with the variety of sentiments, experiences, conducts, orprominent characters, with which we become gradually more and moreacquainted.’244Itismostimportantalso,thatourresearchshouldcompass,asfaraspossible,thewholeextentofthemine.Thewisescatteringofthetruthover the whole surface of Scripture is far more adapted to the ends ofinstruction, than would have been a compression of its component partswithin their severaldepartments.Noneofusprobablyarewholly free fromundue partialities; and had our favourite doctrines been concentrated inparticulardivisionsof thevolume,anexclusiveordisproportionedattentionto those parts would have contracted our views of the whole system. Thepresentdispositionoftruth,however,compelsustostudytheentirevolume;andthus,byconsideringthewholemindofGod,ourviewsareextendedtothe lengthandbreadthof the land,whilewe insensibly imbibemoreof theenlargedspiritoftheDivinerevelation.PerhapsthePentateuch,theProphecies,andtheEpistles,maybemarkedoutas the particular subjects of study. On the Pentateuch—Dean Graves’sLectures may be referred to for much valuable criticism and information,equallyillustrativeofthewisdomandofthedifficultiesoftheMosaiccode.Faber’sHoraeMosaicaeopensadiversified, instructive,andChristianviewofthissacred58VIEWOFTHECHRISTIANMINISTRY

field. On the Prophecies—Mede stands foremost as the Prince among theInterpretersofthismysteriousrevelation.BishopNewton’sDissertationsalsoare full of important illustration respecting fulfilled Prophecy. Davison’sLectures lay open the scope with much solid, serious, and originalcontemplation. After all that has been written in the present day uponunfulfilled prophecy, upon different principles of interpretation (and notalwayswith suitable humility, forbearance, and patience), a dark cloud stillhangsoverthedevelopmentoftheprospectsoftheChurch.Faber’s“SacredCalendarofProphecy,”must,however,bedeemedonallsidesworthyofanattentiveperusal,thoughseriousdoubtswillbeentertainedonparticularpartsofhissystem.Mr.Bickersteth’s“PracticalGuidetotheProphecies,”thoughitthrowsoutsomeuncertainviews,isfraughtwithglowingScripturalmotivesandvaluableinformation.Comparisonofthedifferentchainsofprophecyinthe sacredvolume in a simple,dependent, investigating spirit opens amostinteresting and profitable course of study, towhich indeed the signs of thepresent times imperiously call us. The Epistles, in some respects, may beconsideredthemostimportantportionofScripturetotheMinister,inordertoobtainaconnectedandcomprehensivesystem.PerhapsScott’sCommentary—withaslargeaselectionofhisreferencesasmaybepracticable—mayberegarded on the whole as the best source of solid and spiritual instructionuponthegrandsubjectsdiscussedbythedifferentinspiredwriters.

Our obligation to “keep back nothing that is profitable” 245 to the people,sufficientlymarkstheimportanceofthisresearch.Adultsmustbefedaswellasbabes.Thosethathavesuccessfullyexercisedthediligenceoffaith,mustnotbehinderedintheiradvancetohigherattainmentsbybeingboundupinthe same line andmeasure with others, who from the neglect of the sameadvantageshavecomeshort.ThemaindesignoftheMinistryistocarryourpeople forward—to “present every man perfect in Christ Jesus.” 246 Thereverentexposition,therefore,of“thedeepthingsofGod,”isincludedinourcommission,anditdemandsadeepandaccuratestudyofthesacredvolume.Difficulties indeed will remain to the end: most profitably exercising oursubjection to the authority of Scripture, and our habitual dependence uponDivineteaching.247SPECIALSTUDYOFTHESCRIPTURES.59Indeed, thisspiritofhumblesubmissiontothewordisrequisitepreparation

for admittance intoeverypartof thisheavenly treasure; and it iswhere thelowestpossessorofthisChristianspiritwillnotfailtorealizeamostvaluableblessing.InspeakingofCommentaries—thevalueofScott’sCommentaryisgenerallyacknowledged, as exhibiting a matured knowledge of Scripture, soundprinciplesofinterpretation,andabodyofsolidpracticalinstruction.Henry’sCommentary(thoughinferiortoScottinitsluminousviewofdoctrine)maybesaidtoexcelhiminsimplicityofstyleandfertilityofillustration.Yetforthat exegetical and critical explanation necessary for the elucidation ofScriptural difficulties, we must go to Calvin’s Commentaries—Poole’sSynopsis—orPatrick,Lowth,andWhitbyinalowerand(asrespectsWhitby)unscripturalstandardoftheology.Itis,however,mostimportanttoremember,thattheserviceordisserviceofcommentaries wholly depends upon the place which they occupy in thesystemofstudy.Donotletthembediscardedasutterlyuseless;formanyofthemcomprisethelaboursofmenwhohadafardeeperinsightintothewordofGodthanthosewhodespisethemaregenerallylikelytoattain.Butdonotletthembeplacedbeforetheword,norbeconsulted(habituallyatleast),untilthemindhasbeenwell-storedwith thestudyofGod’sownbook.ProfessorCampbellspeaksmostadmirablyuponthispoint—‘Iwouldnothaveyouatfirst’(hesays)‘recurtoanyofthem.DonotmistakemeasthoughImeanttosignify that there is no good to be had from commentaries. I am far fromjudging thus of commentaries in general, any more than of systems. Butneitherisproperforthebeginner,whoseobjectistoimpartiallysearchoutthemindof theSpirit, andnot to imbibe the schemeof anydogmatist.Almosteverycommentatorhashisfavouritesystem,whichoccupieshisimagination,biaseshisunderstanding,andmoreorlesstingesallhiscomments.Theonlyassistances which I would recommend are those in which there can be notendencytowarpyourjudgment.ItistheseriousandfrequentreadingoftheDivine oracles, accompaniedwith fervent prayer; it is comparing Scripturewith Scripture; it is the diligent study of the languages in which they arewritten; it is theknowledgeof thosehistories andantiquities towhich theyallude.Theseindeedwillnottellyouwhatyouaretojudgeofeverypassage:andsomuch60VIEWOFTHECHRISTIANMINISTRYthebetter.—Godhasgivenyoujudgment,andHerequiresyoutoexerciseit.

“Andwhydoyounotjudgewhatisrightevenofyourselves?”‘Inanswertothequestion,‘Whenis itpropertorecurtosystemsandcommentators?’theProfessorreplies,‘Afteryouhaveacquiredsuchaninsightintothespiritandsentimentsofsacredwrit,thatyouarecapableofformingsomejudgmentoftheconformityorcontrarietyofthedoctrineoftheseauthorstothatinfalliblestandard.Thestudiesofthetheologianoughtinmyjudgmenttobeconcludedwiththeexaminationofsuchhumancompositions,andnotbegun.” 248Thisappearstobetheonlyprofitableandsafeuseofcommentaries.Wethusavailourselvesfreelyofallthestoreofwisdomwithinourreach:whileatthesametime our “faith does not stand in thewisdom ofmen, but in the power ofGod.”249Toillustratetheimportanceofthisprinciple—SupposeaTheologicalstudentofardentmind,butwithuninformedorunfixedbiblicalprinciples,weretositdowntoPoole’s invaluableSynopsis,oreven tomake itabookof frequentreference; this digest ofCritici Sacri 250would soon prove to him a SylvaCritica.251 He would find opinions successively overthrown, which hadpassed before him with more or less conviction. Or more frequently, twoconflicting sets of opinion would demand his attention, while—having noumpire to decide between them—his judgment (if indeed he were able toform any under such circumstances) would be formed with hesitation, ortaken upwith haste or partiality, rather than as the result of deliberate andenlightenedconviction.OrsupposehehadheardgreatcommendationofMr.Scott’sCommentary, or his general views of Theology. He knows them tohavegivenaninfluentialtonetothereligionofhisday.Hereadsthemwithavidity;252 he receives them as the standard of orthodoxy, and feels himselfimpregnablyentrenched in the strongpositionsofDivine truth.ButhemayhearMr.Scott’sprinciplescontrovertedwithSPECIALSTUDYOFTHESCRIPTURES.61considerable force and subtlety of argument, andapparently upon an equalbasisofScripturalauthority.Now, ifhismindhasnotbeenexercised in thefieldofHolyWrit,hewillbeincompetenttobringtheopposingdogmastoaninfalliblestandard,bycomparingthemrespectivelywiththeanalogyoffaith.Andhisbasisoftruth—nothavingbeenfixeduponthesoleandimmoveablerockoftheBible—willthereforebemateriallyshaken(thoughfrompartiality,respect, or hesitating conviction, he may still maintain his ground). His

standard(ifheshouldbe“astandard-bearer”)willbeliftedupwithafeebleandtremblinghand;andtheindecisivecharacterofhisministerialsystemwillprecludeanyoptimisticprospectofefficiency.253Wemaytracemanyof thedifferencessubsisting in theChurch, toafeeble,uninfluential recognition of the supreme authority of Scripture. Differenttractsare takenat thecommencementof the inquiry—“What is truth?”Themindiscontroledbythebiasofsomehumansystem.Andthustheunityoftruthisdestroyed:andtheclearandheavenlylightofscripturalrevelationisdarkened by the prejudices of men, conflicting with each other, instead ofbowingimplicitly to theobedienceoffaith. Infact, fromtheconstitutionofthehumanmind,genuineindependenceisamatterofextremedifficultyandof rareoccurrence.Attachment to someparticular system isa spiritual self-indulgence which too often guides our Scriptural reading, and gives anindividualcharactertoit,ratherthanreceivesacomplexionfromit.ThebookofGodisindeedthelivingvoiceoftheSpirit.Therefore,being62VIEWOFTHECHRISTIANMINISTRYintent on the studyof itmust result in a clear apprehensionof themindofGod. Hence the maxim—‘Bonus textuarius, bonus Theologus.’254 Witsiusmost beautifully sets out the value of this primaryMinisterial qualification—“mightyintheScriptures”:

‘LettheTheologianascendfromthelowerschoolofnaturalstudy,tothehigher department of Scripture, and, sitting at the feet of God as histeacher, learn from his mouth the hidden mysteries of salvation, which“eyehasnotseen,norearheard;whichnoneoftheprincesofthisworldknew;”255 which the most accurate reason cannot search out; which theheavenly chorus of angels, though always beholding the face of God,“desire to look into.” In thehiddenbookofScripture,andnowhereelse,areopenedthesecretsofthemoresacredwisdom.Whateverisnotdrawnfrom them—whatever is not built upon them—whatever does not mostexactly accord with them—however it may recommend itself by theappearance of the most sublime wisdom, or rest upon ancient tradition,consent of learned men, or the weight of plausible argument—is vain,futile,and,inshort,averylie.“Tothelawandtothetestimony.Ifanyonedoes not speak according to thisword, it is because there is no light in

them.” 256 Let the Theologian delight in these sacred oracles: let himexercisehimselfinthemdayandnight;lethimmeditateonthem;lethimliveinthem;lethimderiveallhiswisdomfromthem;lethimcompareallhisthoughtswiththem;lethimembracenothinginreligionwhichhedoesnotfindhere.Lethimnotbindhisfaithtoaman—nottoaProphet—notto anApostle—not even to anAngel himself, as if the dictum of eithermanorangelweretobetheruleoffaith.LethiswholegroundoffaithbeinGodalone.For it is aDivine, not ahuman faith,whichwe learn andteach; so pure that it can rest upon no ground but the authority ofGod,who is never false, and can never deceive. The attentive study of theScriptureshasasortofconstrainingpower.Itfillsthemindwiththemostsplendid form of heavenly truth, which it teaches with purity, solidity,certainty,andwithout theleastmixtureoferror.Itsoothesthemindwithan inexpressible sweetness; it satisfies the sacred hunger and thirst forknowledgewithflowingriversofhoneyandbutter; itpenetrates into theinnermostheartwithirresistibleinfluence;itimprintsitsowntestimonysofirmlyuponthemind, that thebelievingsoulrestsuponitwith thesamesecurity, as if it had been carried up into the third heaven, and heard itfrom God’s own mouth; it touches all the affections, and breathes thesweetestfragranceofholinessuponthepiousreader,eventhoughhemaynot

HABITSOFSPECIALPRAYER.63

perhaps comprehend the full extent of his reading.We can scarcely say,howstronglyweareopposedtothatpreposterousmethodofstudy,which,alas!toomuchprevailsamongus—offormingourviewsofDivinethingsfrom human writings, and afterwards supporting them by Scriptureauthorities.Thisistheresulteitherofourowninquiry,oritisadducedbyothers too rashly, and without further examination or bearing upon thesubject.WeoughttodrawourviewsofDivinetruthsimmediatelyfromtheScriptures themselves,andmakenootheruseofhumanwritings thanasindicesmarkingthoseplaces in thechiefpointsofTheologyfromwhichwemaybeinstructedinthemindoftheLord.’

ThisexquisiteMasterofTheologyproceedsinthesamestraintoremarktheimportance of the Student giving himself up to the inward teaching of theHolySpirit,astheonlymeanofobtainingaspiritualandsavingacquaintancewith the rule of faith; ‘it being necessary that one who is a disciple of

Scriptureshouldalsobeadiscipleof theSpirit.’But thewholeOrationDeVero Theologo, and its accompaniment, De Modesto Theologo, are sointrinsically valuable for the elegance of their Latinity, the beauty of theirthoughts, andmost of all for the heavenly unction that breathes throughoutthecompositions, thatnothingfurtherseemsneeded than tocommend themtotheearnestconsiderationoftheMinisterialStudent.257The serious exhortation of our Ordination Service—referring generally tostudy, and specifically to the study of the Scriptures, will fitly sum up thissectioninconnectionwiththepreceding—‘Youwillapplyyourselveswhollyto this one thing, anddrawall your cares and studies thisway; continuallyprayingtoGodtheFatherbythemediationofouronlySaviourJesusChrist,for theheavenlyassistanceof theHolyGhost; thatbythedailyweighingoftheScriptures,youmaywaxriperandstrongerinyourMinistry.’

SECTIONIII.HABITSOFSPECIALPRAYER.LUTHERlongagosaid—‘Prayer,meditation,andtemptation,makeaMinister.’No one will hesitate to admit the importance of the first of thesequalifications,whohaseverrealizedtheweightofMinisterialresponsibility,whohasbeenledtoknow64VIEWOFTHECHRISTIANMINISTRYthathis“sufficiency isofGod,”and thatprayer is theappointedchannelofheavenlycommunications.Thestudent’sconsciousneedofwisdom,humilityand faith, to ascertain the pure simplicity of his purpose, his necessaryqualifications,andhisDivinecall totheholyoffice—willbringhimadailysupplianttothethroneofgrace.InhisGeneralStudies,apartfromthisspiritofprayer, hewill findadryness—a lackofpower todrawhis resources tothisonecentreoftheMinistry—orperhapsadiversionfromthemainobjectinto some track of self-indulgence.258 And even in this special duty of theScriptures he will feel himself (as Witsius says) ‘like a blind mancontemplatingtheheavens,’—oraswhentheworldinitsoriginalconfusion“waswithout formandvoid, anddarknesswasupon the faceof thedeep.”Godmustspeaktohisheart—“Lettherebelight;”and“forthis[God]willbeinquiredof,todothatforhim.”Wickliff’sjudgmentofthemainqualificationofanexpositorofScriptureis

equally striking and accurate.He shouldbeamanof prayer—heneeds theinternal instruction of the primary Teacher.259 Dr. Owen observes with hisusualimpressiveness—‘Foramansolemnlytoundertaketheinterpretationofany portion of Scripture without invocation of God, to be taught andinstructedbyhisSpirit, isahighprovocationofhim;nor shall Iexpect thediscoveryoftruthfromanyonewhothusproudlyengagesinaworksomuchabovehisability.But this is thesheetanchor260ofafaithfulexpositor inalldifficulties;norcanhebesatisfiedwithoutthis:thathehasattainedthemindof the Spirit in any Divine revelation. When all other helps fail, as theyfrequently do, this will afford him the best relief. The labours of formerexpositors areof excellentuse,but theyare far fromhavingdiscovered thedepthof thisveinofwisdom;norwill thebestofourendeavoursprescribelimitstooursuccessors.Andthereasonwhymostgoalonginthesametrack,except for an excursion of curiosity, is not giving themselves up to theconductoftheHolySpiritinthediligentperformanceoftheirduty.’261HABITSOFSPECIALPRAYER.65Lettheprobationerthenseriouslycalculatethecostofthework.Manyarethepainfulexercisesoffaithandpatiencesuperaddedtothedailydifficultiesofthe Christian life. Need we therefore remind him, what an awakening callthere is for prayer, for additional supplies of heavenly influence—that hisknowledge may grow “to all the riches of the full assurance ofunderstanding”—that his heartmay be constrained to a cheerful and readyobedience—thatallhispowersmaybeconsecrated to this soleobject—andthat thewholeworkofpreparationmaybesealedbyanabundantblessing?GeorgeHerbertjustlyremarksof‘someinapreparatoryway,’thattheirclaimandlabourmustbe,notonlytogetknowledge,buttosubdueandmortifyalllustsandaffections,andnottothinkthat,whentheyhavereadthefathersorschoolmen, a Minister is made, and the thing is done. The greatest andhardestpreparationiswithin.”262Andindeedthisishislabor—hocopusest.To bring the heart to the work, and to keep it there—to exchange theindulgenceofeaseforlabourandself-denial,theesteemoftheworldforthereproach of Christ and of his cross—to endure the prospect of successivedisappointment anddiscouragement—this iswhat raiseswithin us the “evilspirit”ofdespondency:“whichkindcancomeoutbynothingbutbyprayerandfasting.”263

ThefirstMinistersoftheGospelwerepreparedfortheirwork(unconsciouslyindeed to themselves) by theirMaster’s retirement for the continuanceof awhole night of prayer to God.264With the same holy preparation, the firstMissionariestotheGentilesweresentout;265andthus—insteadof“returning(likethenoblesofJudah)withtheirvesselsempty,ashamedandconfounded,and covering their heads” 266—they gladdened the hearts of their brethrenwith tidingsof thegreat things “thatGodhaddonewith them.” 267 Indeed,enteringuponthisgreatworkwithoutthespiritofprayer,wouldbeto“gotoa” most fearful “warfare at our own expense.” 268 The kingdom of Satanwouldhavelittletodreadfromanattackofliterature,orfromanysystematicmechanism of external forms. The outer walls might be stormed, but thecitadelwouldremainimpregnable.“Theprey”willneverbe“takenfromthemighty,northelawfulcapturesdelivered,”269byanyother66VIEWOFTHECHRISTIANMINISTRY

power than theMinistryof theGospel clothedwithAlmightyenergy.270Bythis means the first attack was made by the servants of Christ, waiting inearnest prayer for the fulfilment of the faithful promises.271 The ChristianMinistryisaworkoffaith;and,thatitmaybeaworkoffaith, itmustbeaworkofprayer.Prayerobtainsfaith,whilefaithinitsreactionquickensustoincreasingearnestnessofprayer.Thusspiritual,enlightened,andencouragingviewsoftheMinistryflowfromthehabitofdiligentwaitingonGod.Wemaytherefore safelyconcludewithBernard—‘Utilis lectio,—utilis eruditio—sedmagisnecessariaunctio,quippequaedocetdeomnibus.’272Ifthenthecandidateforthesacredofficeneverbowedhiskneewithoutfirstmaking themomentousworkbeforehima subjectof large supplication,hewilldowell.Butifheweretoaddtohiscustomarytimesofprayer,seasonsofretirementconsecratedtothesolepurposeofcontemplatingthework,andseparatinghimself to its service, hewill dobetter.Amanof special prayerwill be a man of special faith; and faith enables “the worm to thresh themountains,”andinholytriumph, tocast themdownbeforehim—“Whoareyou,Ogreatmountain?beforeZerubbabelyoushallbecomeaplain.”273

SECTIONIV.EMPLOYMENTINTHECUREOFSOULS.

“Exerciseyourselfuntogodliness”274—wasoneofthewiserulestheApostlegavetohisbelovedsonforthecourseofhisMinistry;arulewhichbearswithmost important application to the noviciate. Its connexion with the rule ofstudy in the succeedingcontext isworthyof remark. “Givingattendance toreading,” without active energy, would form a most incomplete andinefficientministry.Thelackofexerciseisashurtfultothespiritualastothebodilysystem;norwill“reading”communicateanybenefit,unlessitsresultsareoperativeinChristianactivity.Equallyimportantisthecombinationwithprayer.Infact,study,prayer,andexercise,maybesaidtoformtheminister.Studystoresthemind,prayerinfusesadivineinfluence,exercisecarriesouttheresourcesintoeffectiveagency.EMPLOYMENTINTHECUREOFSOULS.67The Apostle insisted upon a period of probation, even for the lowestdepartment of the ministry; referring to natural gifts and Spiritualqualifications, as well as personal consistency.275 Now, no man takes thishonourtohimselfuntilheissolemnlycalledtoitbytheChurch;yetthereismuch subordinate occupation in the cure of souls, that may legitimatelyemploythenaturalcapacitiesof theyoungprobationer, increasehisstoreofexperience, and impart considerable benefit to the Church, and reciprocaladvantage to himself. From superintending a Sunday-school, many havedrawnmost valuable lessons of practical utility in the future exercise, andduring the whole course, of their Ministry. The instruction of the poor(whether in casual intercourse, or with more or less of a system) may beconductedwith humility, perseverance, and love, without infringing on theholyfunction—andperhapswithmorepreparationforfutureusefulnessthancould have been gathered from many months of contemplative study. Aninsight into the real condition of the future subjects of the parochialMinistration, and the acquaintance with their modes of expression, theirparticular difficulties and temptations, the causes of their ignorance, thewisestandmostsuccessfulavenuesofapproachtothem—thisisknowledgein which it would be well to be initiated before the solemn obligation isundertaken; failing to do this gives a general and therefore unimpressivecharacter to the early ministrations of many excellent pastors. The bestsermonscomposedinthestudymust,undersuchcircumstances,necessarilyfail in adapting to the wants and circumstances of their people: such asexhibitinga lackofsympathyin theirdistresses—alackofconsiderationof

their ignorance—a lack of accuracy in drawing the lines of character, andconsequentlyindirectingour“doctrine,reproof,correction,andinstructioninrighteousness” to the precise cases of just application. In the exercise ofChristiansympathy,thevisitationofthesickisalsoofthehighestimportancetotheprobationerfortheMinistry.Lessonsarelearnedherethatcouldneverbelearnedinthestudy.TheretheimportanceoftheGospelmaybedescribedorcontemplated—buthereitisrealized.Thererecollectionsmaybedigestedwithseriousnessandaccuracyaboutthevanityoftheworld,thenearnessandprospectsofeternity,thedangerofdelay,theblessednessofpreparation,thedeceitfulness of the heart, the power of Satan, the grace and love of theSaviour;butherethescenesarebeforetheeye.Oh!howmuch“betteritistogotothehouseofmourningthantothehouseoffeasting!”276Howimportantistheobservantstudyofthesickchamber!68VIEWOFTHECHRISTIANMINISTRYHowresponsibleisfrequentattendancetoit!Howfruitfularetheinstructionsconnectedwithit!Howvariedanddirecttheirbearingisoneverydepartmentof public and private Ministration! Many have been trained for importantusefulness in the Church by frequent and, in many instances, painfulattendancetothisschoolofinstruction.277The Ministry is not (like some branches of natural science) a work ofcontemplation, but of active, anxious, devoted, employment, The spirit,business,anddelightofdoinggoodmustthereforeformanessentialpartofPreparation for the work. It would be well indeed, if the disciple of theMinistrywasneverobliged to say—‘perdididiem.’278 Itwould probably bewisetoactasmuchaspossibleonasystemthatisgroundedonadeepsenseof personal neglect, strengthened by incessant prayer, andmaintained by acourse of persevering effort. Let him begin with his own family. Let himplacetheirindividualcasesbeforehimfordistinctconsiderationandprayer;then pass on to neighbours, friends, and social ties with which hemay bemoreorlessconnected,andwithallofthoseforwhomhisconnectionismostresponsible. The diligent cultivation of the most contracted sphere willfurnish abundant employment for his exertions.There are neighbours to beinstructed—thesicktobevisited—theyoungtobewonovertothewaysofGod.Opportunitiesdailypressbeforehim,whicharelike“thepurchasepricein thehandsofa fool thathasnoheart” tomakeuseof them;butwhich tohimaretreasuresofinestimableprice,andtalentsofthemostsolemnaccount.

Thecircleof influenceand the fieldofopportunitywillprobablyextend inproportion to the pains bestowed on them;while, evenwithin the smallestlimits,therewillbesufficientexerciseoffaith,prayer,andlabourtoservethegreatpurposeofMinisterialpreparation;“hethatisfaithfulintheleast,willalsobefaithfulinmuch.”279Thepresentsubjectsuggeststheremarkthataveryrapidtransitionfromthestudies of the University to the services of the Sanctuary does not appeardesirable.Atleast,wherethesestudieshavebeenvigorouslypursued,surelysomeintervalofactive(notmonastic)retirementisneededtodivertthemindfromitsformerEMPLOYMENTINTHECUREOFSOULS.69courseintoamoreobservantandconsecratedhabitofaction.TheschoolsofPlatoandNewtondisciplinethemindintothemostusefulMinisterialhabits,andfurnishmanylessonsofinstruction;buttheirgeneralinfluenceisfartooremote for immediate practical purposes. They supply no direct materials,whether of observation or experience, for the rudiments of theMinistry.Apreparatory course of probation on a spiritual system would be a mostvaluable appendage to our National Establishment. In the absence of thisadvantage,anintervalofinspectionorinitiationintotheroutineofthework,under the superintendenceofa judiciousPastor,mightcommenceaneraofMinisterial fruitfulness. The opportunities of learning would form the bestpreparationforteaching.ConversewithexperiencedandexercisedChristianswould offermany advantages.280 The habit of religious conversationwouldcontribute,evenmorethanprivatestudy,totheenlargementofthemind;andmuch would be acquired in this field of observation and incipient281

engagements,whichnoothermediumcouldadequatelysupply.282Experience enables thewriter to speak on this subjectwith decision. Fromthisinitiatorysystem(duringashortresidenceinacountryvillageundertheaffectionate instruction of a venerable relative283) he conceives himself tohavegainedhisfirstinterestinthishallowedandblessedwork,andsufficientinsightintoitsdiversifiedcharacterandsolemnobligationstoacknowledgeadebtofgratitudetotheendofhiscourse.On thewhole, it ismost important tomark the combination of these threeSections of Ministerial preparation—Study, Prayer, and Exercise. The

omission of one of these, whichever it may be, weakens the practicalinfluence of the rest.Study furnishes thematerials—Prayer sanctifies them—Exercise suitablydistributes theirapplication to theseveralcasesbroughtbeforeus;norsupposetheyarenecessaryonlyfortheprobationer.70VIEWOFTHECHRISTIANMINISTRYThe ChristianMinister will realize their value and their fruitful advantagethroughouteverydepartmentofhiswork.ButleteveryprospectiveviewoftheMinistryrealizeitasanabsorbingwork—as a high and holy vocation involving results which eternity alone candisclose; and therefore demanding the entire consecration of health, time,energy,andlifeitselftotheaccomplishmentofitsvastdesigns.Ifthesoulisreally engrossedwith themighty project of “saving souls fromdeath,” andinstrumentallyfixingthemintheRedeemer’scrown—everyotherobjectwillfadeasameretransientemotion—thisgreatworkofPreparationwilldeepeninthesenseoftheresponsibility!Theoneself-annihilatingdesirewillbethat,whether our course is long or short—in joy or sorrow—in honour ordishonour—“wemaysolabour,thatwemaybeaccepted”284byourGraciousMaster.

PARTII.GENERALCAUSESOFTHELACKOFSUCCESS

INTHECHRISTIANMINISTRY.

Theprophet’scomplaint—“Whohasbelievedourreport?”285—hasappliedtoeverysuccessiveMinistryintheChurch.Itwasechoedinreferenceeventothe Ministry of Him who “spoke as never man spoke;” who retained alisteningmultitudehangingonhislips,and“wonderingatthegraciouswordsthat proceeded out of his mouth.” 286 It was again repeated under theApostolicdispensation,clothedasitwas“withthedemonstrationoftheSpiritand with power.” 287 And ever since, it has expressed the experience offaithful labourers in theLord’sharvest.AyoungMinister indeed—speakinghis message from the feeling of a full heart, and without an accuratecalculationofthecost—mayanticipateacordialconvictionandreceptionofthe truth, as the almost immediate result. But painful experiencewill sooncorrectsuchunwarrantedexpectations.ThepowerofSatan,thecurrentofsin,and the course of this world—all combine to impress our work with thecharacterofaspecialconflict.But,ascomplaintshouldleadtoinquiry(andsurelynoinquirycanbemoreimportant),wewillproceedtomarkafewofthemoregeneralcauses,thatoperateunfavourablyonourwork.72VIEWOFTHECHRISTIANMINISTRY

CHAPTERI.THESCRIPTURALWARRANTANDCHARACTEROFMINISTERIALSUCCESS—TOGETHERWITHTHESYMPTOMSOFLACK

OFSUCCESS.Afewremarksuponthesepreliminarytopicswillintroducethediscussionofthegeneralsubject.I.Itmaybelaidasthegroundofourinquiry—thatthewarrantofMinisterialsuccessissure.Thisindeedisinvolvedinthecharacterofourwork,whileitsuppliesthemotivationtodiligenceandperseveranceinit.288Inthespiritual,as in the temporalharvest, the field isprepared for the reaper’s sickle.Theprovidential dispensations, appointing to the several labourers their work,havethesamesecurityofsuccessfulresults;289thesearenotgroundedonanyeffortsofhumanwisdom,zeal,orpersuasion,butonthe“wordforeversettledinheaven.”Indeedeveryfertilizingshoweristherenewedsymbolandpledgeof theDivine promise.290 Thus fruitfulness ever attended the labours of theOld Testament Ministers.291 It was the end of the ordination of the firstChristianMinisters.292ItisthesealaffixedtoMinisterialdevotedness.293Theterms of the promise aremost express.294 The day of Pentecost exhibited alargedisplayofitsfaithfulness;295andtheapostleseverafterwards(whetherpreaching topersecutingJews,or toblind idolaters) found thesamesealoftheirapostleship;296 so thatwherever theGospelwas sent, and so longas itwascontinued,theworkofsuccessinvariablyproceeded.Now,asbearingthesamecommission,wehavethesamewarrantofsuccess—thesure foundationof“thewordof theLord,”which“endures forever.”TheDivineSovereignty(towhichwewouldbowwiththemostimplicitandadoringsubjection)istherighteousgovernmentofafaithfulGod.Therefore,wemustnotplacehissovereigntyinoppositiontohisfaithfulness.Ameasureofsuccessisassuredtoourwork.Someseedshallfallonthegoodground,aswellasbytheway-side,oruponthestonyorTHEWARRANTANDCHARACTEROFSUCCESS.73

thornysoil.297“Thereshall”atleast“beahandfulofcornintheearthonthetopofthemountains.”298Thepurposeisbeyondallthepowersofearthandhell to defeat—“All that the Father gives me shall come to me.” 299 The

promise is sealed to the exercise of faith; though the distribution of it inmeasureisoftenmarkedbyanunsearchable,butinfinitelywiseandgracious,appointment.

II. In marking the specific character of this warranted success, we mayobservethatvisiblesuccessisvarious.Therearesomethatplant—othersthatwater;300somethatlaythefoundation—othersthatbuilduponit.301Somearedesignedforimmediate—someforulterior,work.YetallhavetheirtestimonyandacceptanceintheLord’sowntimeandway.Successisnotlimitedtotheworkofconversion.302Where,therefore,theMinistryfailstoconvert,wemaystill be assured that it convinces, reproves, exhorts, enlightens, or consoles,someoneinsomemeasureatall times.Itnever“returns toGodvoid”whendelivered in the simplicity of faith; nor, even under the most unpromisingcircumstances,willitfailtoaccomplishhisunchangeablepurpose.But we must remember also, that present success is not always visible.Apparentmustnotbethemeasureoftherealresult.Thereisoftenanunder-currentofpiety,whichcannotbebroughttothesurface.Theremaybesolidwork advancing under ground, without any sensible excitement;303 as weobserve,theseedthatproducestheheaviestgrain,liesthelongestintheearth.We are not always the best judges of the results of ourMinistry.Mr. Scottthus encourages a clergyman from his own Ministerial experience: ‘Myprevalentopinion is thatyouareuseful,but Idonot see theeffect.Even atRavenstone, I remember complaining in a New Year’s Sermon, that for awhole year I had seen no fruit ofmypreaching; yet it appearedwithin thecourseofthenextyear, thatnotlessthantenortwelvehadbeenbroughtto“consider theirways” during that discouraging year; besides others, I trust,that I didnot knowof.’ 304 The sick and death-bed often gladden our heartwiththemanifestationofthehiddenfruitofourwork.Andthoughsomethingisgraciouslybroughtoutforourencouragement,yetmuchmoreisprobablyconcealedtoexerciseourdiligence,andfromawiseandtenderregardtoourbesetting74VIEWOFTHECHRISTIANMINISTRYtemptations. Indeedwhoofusmaynotdetect theprincipleofselfminglingitself alike with depression and exultation, greatly needing our Master’srebukeforourmorevaluableeffectiveness?Underallourtrials,therefore,wemustbecareful,thatnopresentapparentfailureweakensourassuranceofthe

ultimatesuccessoffaithfulanddiligentperseverance.Symptomsofsuccessarealsofrequentlymistaken.Thesearedoubtfulsignsatbest:ifourpeoplecrowdtoheartheword305—iftheyloveourpersons306—admire our discourses 307—and are brought to a general confession ofsinfulness,308or toa temporary interest inourmessage.309Nor,on theotherhand, shouldwe too hastily conclude anything from their apparent lack ofdiligenceinthemeansofgraceorinourparochialsystem.Familyhindrancesor outward crossesmay restrain the proper use ofChristian privileges.Thelackof tact, the influenceofretiredhabits,or thenecessarydemandsof thedomestic sphere,may impedecommunicationswithourplans; so thatoften“thekingdomofGod”maybeestablishedinreal“power,”andyetwithlittleoutwardly “observed.” The complaint of inefficiency may thereforesometimesbeunwarranted,asthedisappointmentofatoooptimisticmind;oras the failureofefforts,calculateduponourownwisdom,andattempted inour own strength; or as the collapse of expectations, indulgedwithout dueconsiderationofaScripturalbasis;orfromindividualorlocaldifficulties.Referring also to subordinate benefits—“Our manifestation of the truth,commendsitselftoeveryman’sconscienceinthesightofGod.”310HereisaChristian standard ofmorals that is opposed to the principles of theworld.Here is a Divine rule taking cognizance of the heart, charging guilt uponnumberless items that before had passed as harmless, and thus laying thefoundation formore evangelical conviction.Here, therefore, is the restraintandcounteractionofmuchpositiveevil,anda large infusionofwholesomemoral obligation throughout the mass. Besides—as regards the Gospel—constantlydwellingon theSaviour’snameandworkmakeshimfamiliar toour people as a refuge, and as a friend in time of trouble. It is no smalladvantage in thestorm toknowwhere to look for safeanchorage;andwhocantellhowmanyhavefoundsucharefugeindistressfromtherecollectionsoftheGospelpreviouslyneglected,butnowappliedwithsovereignpowertotheirhearts?THEWARRANTANDCHARACTEROFSUCCESS.76Moredirectlyalso,Ministerialsuccessmustbeviewedasextendingbeyondpresentappearances.Theseedmaylieunder theclodstillwelie there,andthenspringup.“Thatsaying”oftheprophetsofold“wastrue;Onesows,andanotherreaps;”theysowedtheseed,andtheApostlesreapedtheharvest.As

ourLord reminded them—“Othermen laboured, andyouhave entered intotheirlabours.”Andisitnogroundofcomfortthatourworkmaybetheseed-timeofa futureharvest?Orshouldweneglect to sowbecausewemaynotreap theharvest?Shallwenotshare the joyof theharvest,even thoughweare not the immediate reapers of the field? 311 Is it not sufficientencouragementto“castourbreaduponthewaters,”that“weshallfinditaftermanydays?”“Inthemorning”(asthewisemanexhortsus),“sowyourseed,and in theeveningdonotstayyourhand; foryoudonotknowwhichshallprosper,whetherthisorthat;orwhethertheybothalikeshallbegood.”312Ithasbeenadmirablyobservedonthissubject—‘Inordertopreventperpetualdisappointment, we must learn to extend our views. To seek for the realharvest produced by spiritual labours only in their immediate and visibleresults,wouldbenot lessabsurd, than to takeourmeasureof infinitespacefromthatlimitedprospect,whichthemortaleyecanreach;ortoestimatethenever-ending ages of eternity by a transitory moment of present time—Itoftenhappens,thatGodwithholdshisblessingforatime,inorderthat,whenthenetiscastin“ontherightside,”itmaybeclearlyseen,that“themultitudeof fishes” inclosed are of theLord’s giving; lestmen should attribute theirsuccesstoawrongcause,andshould“sacrificeuntotheirownnet,andburnincenseunto theirowndrag.” 313Wemayadd to this therecollectionof theextensiveresults from“thedayof”small things.”Only twosoulsappearastheimmediatefruitofthevisionof“themanofMacedonia;”buthowfruitfulwas theultimateharvest in the flourishingChurchesof thatdistrict! 314 Ourplain and cheering duty is therefore to go forward—to scatter the seed—tobelieveandwait.76VIEWOFTHECHRISTIANMINISTRYYetmust therebeexpectancyaswellaspatience.Thewarrantofsuccess isassured—notonlyasregardsanoutwardreformation—butaspiritualchangeofprogressiveanduniversal influence.ThefruitofMinisterial labourisnotindeed always visible in its symptoms, nor immediate in its results, norproportionedtotheculture.Faithandpatiencewillbeexercised—sometimesseverelyso.Butafterapains-taking,weepingseed-time,weshallbringinoursheaveswithrejoicing,andlaythemuponthealtarofGod,“thattheofferingof them might be acceptable, being sanctified by the Holy Ghost.” 315

Meanwhilewemustbewareofsaying—“Lethimmakespeed,andhastenhis

workthatwemayseeit.”316ThemeasureandthetimearewiththeLord.Wemustleavehimalonewithhisownwork.Oursisthecareofservice—Hisisthecareofsuccess.317“TheLordof theharvest”mustdetermine,when,andwhat,andwheretheharvestwillbe.III. But notwithstanding this justly warranted expectation, the lack ofMinisterial success is most extensively and mournfully felt. We aresometimesreadytobelieveandtocomplainthatnonelaboursounfruitfullyas ourselves. Men of the world expect their return in some measureproportionedtotheirlabour.Alas!withus,toooften,“ourstrengthislabourandsorrow;”318andatbestattendedwithaveryscantymeasureofeffect;andwearecompelledtorealizetheawfulsightofimmortalsoulsperishingunderourveryeye;dead to thevoiceof life and love, andmadly listening to thevoicethatplungesthemintoperdition!It may be well to state a few of the most decisive symptoms of thisunfruitfulness.Whenour public services are unprofitable;319 when “iniquityabounds,”andthemassofourpeoplecontinueinanimpenitentandungodlystate;320when there is an unconcern among us for the honour and cause ofGod:321whenthereisagenerallackofappetiteforthe“sinceremilkoftheword.” 322 and thepublicworshipof theSabbathand theweekly lecture (ifthere is any) are only thinly attended; when there are no instances ofconversion in our Sunday Schools, and but few of our young people aredrawn into the “ways of pleasantness and peace;” when the children ofdeceasedChristianparents, insteadofbeingaddedspirituallytotheChurch,continueinandoftheworld:323whensmalladdition324ismadetotheselectflock,whotrulycommemoratetheNECESSITYOFDIVINEINFLUENCE.77deathoftheirSaviourintheHolySacrament—theseandsimilarappearancesmay well agitate the question with most anxious concern—“Is the Lordamong us or not?” 325 Symptoms so dark and discouraging loudly call forincreasing earnestness of supplication—“Oh! that you would rend theheavens;thatyouwouldcomedown,thatthemountainsmightflowdownatyourpresence!OLord,reviveyourwork!”326

Amongthemoregeneralcausesofthisfailure,wemaymarkthewithholdingofDivineinfluence—theenmityof thenaturalheart—thepowerofSatan—local hindrances—and the lack of clearness in theMinisterial call. Each ofthesewillnowcomebeforeus.

CHAPTERII.THEWITHHOLDINGOFDIVINEINFLUENCE,THEMAIN

CAUSEOFTHELACKOFMINISTERIALSUCCESS.327

The Scriptural warrant leads us to entertain high expectations from thelabours of theChristianMinistry.And yet in every sphere of labour, thesebright prospects aremore or less overcast; as if an optimistic temperamenthad unduly heightened our anticipations. Much cultivation, as we recentlyobserved,issometimesbestowedonthesoilwithlittleproportionatesuccess.Thesamemeansandinstrumentsthatformerlyproducedimportantbenefits,fail in their accustomed effect. Now who would cultivate his lands atconsiderableanddisappointedcost,without inquiring into thecausesof thefailureofhisjustexpectations?Andmustnotweask,Whatislackingtogiveeffect to thatorderofmeans, thepowerofwhichhasbeenoftenexhibited,andwhichweknowtobeconstitutedinthepurposeofGodfortherenovationof theworld?Mr.Cecilhas remarked, ‘There isamanifest lackofspiritualinfluenceintheMinistryofthepresentday.Ifeelitinmyowncase,andIseeitinthatofothers.’328Thisremarksufficientlyexplainsthesymptomsofthatbarrennesswhichprevailsamongus.Fortheinfluencesofheaventofertilizethesoil,andpromotevegetation,arenotmorenecessary78VIEWOFTHECHRISTIANMINISTRYthanthisheavenlyinfluencetogivequickeningpowertotheword.Therefore,weploughandsowinvainiftheLord“commandsthecloudsthattheyrainnorain”329onthefieldofthespiritualhusbandry.LetusrefertoScripturaltestimony.TothislackofDivineinfluenceistracedthe lack of effect produced by the first promulgation of the will of God(confirmed as it was by signs and wonders) together with the unbelief ofIsraelinthepropheticreport,andevenintheMinistryoftheSonofGod.330

Our Lord insists on the necessity of Divine influence in order to come tohim,331andtoabideinhim.332ThelackofthisinfluencerenderedhispublicMinistry comparatively inefficient. Though his doctrine was from God—though his character was perfect—and though daily miracles attested hismission,yet littleappearstohavebeendone;whilePeter,apoorfisherman,enduedwiththisalmightypower,becomestheinstrumentofconvertingmoreunder a single sermon, than probably his Master had done throughout hiswhole Ministry.333 The other Apostles preached both in collective and

individualinstances,withthesame“demonstrationoftheSpiritandpower.”At Antioch, “the hand of the Lord was with them, and a great numberbelievedandturneduntotheLord”334Lydia“attendedtothethingsthatwerespokenbyPaul—notbecausePaulwasaneloquentpreacher,orbecauseshewasanattentivehearer(thoughin thisdispositionalonecan theblessingbeexpected), but because “the Lord opened her heart.” 335 Thus the uniformtenor of the sacred records marks the power of the Spirit as the seal andconfirmationoftheword,andasthelife-givinginfluencediffusedthroughoutthechurch,fromthetimethatthefirstlivingstonewaslaidonthefoundationofGod.Andtherefore,withholdingthisblessingmustnecessarilybeattendedwithproportionatepainfulsymptomsofMinisterialinefficiency.The reason for the thing confirms this view of the subject. Admitting theScripturalstatementsofman’snaturalcondition:NECESSITYOFDIVINEINFLUENCE.79“dead in trespasses and sins”—“having his understanding darkened”—hismindtheveryprincipleofenmitytothetruthevenunderitsmostattractiveform—andhisstonyheartinsensibletoitsblessings336—howpalpableistheneed for power from on high! ‘Can a well-composed oration,’ (Charnockasks) ‘settingoutall theadvantagesof lifeandhealth, raiseadeadman,orcureadiseasedbody?Youmayaswellexhortablindmantobeholdthesun,andprevailasmuch.Nooneever imagined that strewingadeadbodywithflowerswouldraiseittolife;nomorecanurgingamanspirituallydead,witheloquentmotives,evermakehimopenhiseyesandstandonhis feet. “Theworkingofmightypower“isa title toohighfor thecapacityofmeremoralexhortations.Ameresuasiondoesnotconferstrength,butsupposesitexistsinaman;forheisonlypersuadedtousethepowerwhichhehasalready.’337

The clearest instructions may furnish the understanding, but they have nopowertoswaythewill,excepttowhatissuitableandconnaturaltoitsnativesuggestions and habits. Therefore, whenever the gospel successfullyinfluencestheheart,itis“notbymight,norbypower,butbymySpirit,saystheLordofHosts.”338And does not observation and experience add further confirmation to thissubject?DowenotknowaccomplishedanddevotedMinisterswhoare lesshonoured in their work than others of their brethren of far inferior

qualifications? And do we not find differences of effect under the sameMinistry,andevenunderthesamesermons,whichcanonlybeexplainedbythesovereigndispensationofdivine influence?Hasnotpersonalexperienceshown us that the same motives operate in the same service with verydifferentmeasuresofinfluence?AnddowenotrealizethesamedifferenceinourMinisterialexperience—inourpastoralaswellasinourpulpitwork;thatsometimesasinglesentenceisclothedwithAlmightypower—atothertimesitisonlythefeeblebreathofaworm?‘Haveyounever’(Charnockagainasksin his usual terseness) ‘discoursed with some profane loose fellow sopressingly, that he seemed to be shaken out of his excuses for his sinfulcourse,yetnotshakenoutofhissin:thatyoumightassoonhavepersuadedthe tide at full sea to retreat, or a lion to change his nature, as to haveovercomehimbyallyourarguments?Sothatitisnotthefaintbreathofman,or the rational consideration of the mind, that are able to do this work,withoutthemighty80VIEWOFTHECHRISTIANMINISTRYpleadings and powerful operations of that great Paraclete or Advocate, theSpirit, to alter the temple of the soul.’ 339 This, then, is themain source ofMinisterial success. “Until theSpirit is pouredonus fromonhigh,” 340 thewilderness, despite the most diligent cultivation, must remain a wildernessstill.

Butwhyis thispromisedblessing 341withheld?—“Evenso,Father;forsoitseems good in your sight.” 342 Yet we must not slumber in acquiescencewithoutself-inquiry.Doweferventlyseekandcherishthisinfluence?Doweactively“stirup thegiftofGodwhichiswithinus?”343Aboveall,doesourpulpit set out that full exhibition of our Divine Master, which alonecommandsthisheavenlyblessing?344Theencouragementofprayerandfaitharealwaysthesame.Godisindeedabsolutelysovereigninthedistributionofhis blessing; but by his command to seek, he has pledged himself, thatweshallnotseekinvain.Havingfreelypromised,hewillfaithfullyperform.Letallmeansbeusedindiligence,butindependence—inself-denial,butinself-renunciation.Letnotministersbeundulyexaltedamongtheirpeople.Weareonlyinstruments“bywhom theybelieve,” 345anddependenceonour labourmayprovokethegrandAgent—who“doesnotgivehisglorytoanother”—towitherthemosteffectiveMinistry,thattheseidolatersmay“knowthatweare

butmen.”Wemaybereducedtoask—“WhereistheLordGodofElijah?”346

—who can accomplish more by one feeble sentence from the feeblestinstrument,thanwecandowithouthimbythemostpowerfulpreaching.ENMITYOFTHENATURALHEART.81

CHAPTERIII.THEENMITYOFTHENATURALHEARTISAMAINCAUSEOFTHELACKOFMINISTERIALSUCCESS.

The office of the ChristianMinistry might seem to command a successfulresultfromthework.Itis“theMinistryofreconciliation,”wheretheoffendedpartystoopstomakethefirstoverturesofpeace,andsendshisambassadorsto “plead by them” and implore the rebels “in his stead, ‘Be reconciled toGod.’” 347 Such a display of disinterested condescension, infinite humility,andcompassionatetenderness,mightbeexpectedtogiveunresistedefficacytothemessage.Therichfruitsofeverlastinglovearebroughttothedoorofthosewhoaremostdeeplyinterestedinit,andwhoseneedoftheblessingisinexpressiblygreat.Suchaproclamationofmercy,giventomeninguilelessignoranceandurgentneed,shouldmeetwithareadyanduniversalwelcome.Buthereitmeetswitharesistingenvironment.Theavenuesofapproacharebarred against its entrance, and its success is limited within comparativelynarrowbounds.Bythetermsofthecommission,theGospelis“preachedtoeverycreature;”348butthedisproportionateeffectremindsusofthesolemnandsententious349

declaration—“Many are called, but few chosen.” 350 If indeedwewere “asmany others, who corrupt the word of God”—if we wanted to lower itsrequisitionstoaworldlystandard,ortoacorruptheart,wewould“haveourreward”(purchasedindeedataninfinitecost351)inthepraiseofmen.Butif“we speak in Christ, with sincerity, as from God, in the sight of God” 352

renouncing the hidden things of dishonesty; not walking in craftiness, norhandling the word of God deceitfully; but by manifesting the truth,commendingourselvestoeveryman’sconscienceinthesightofGod,”353—wemustnotwonder thatwehear it repeated—“Ihatehim, forhedoesnotprophecygoodconcerningme,butevil.”354Noristhisoppositionconfinedtotheworld,so-called.Intheprofessingchurch—arevulsionagainstthetruthofGodasawhole(suchasMr.ScottfoundmanifestedinrejectingthepracticalenforcementofChristiandoctrine355)marksthesameprincipleofresistance.And82VIEWOFTHECHRISTIANMINISTRYindeed, ‘whoever pricks the conscience of his hearers closely, without

producingrepentance,willsoonfindthemeitherabsenteesfromhisministry,orunwillinglisteners,ifnotopenopponents.’356Thusourwholecourseisastruggleagainstthemightycurrentofsin—flowingoutofthatrestlessbiasofthenaturalheart,whichuponthehighestauthorityisdeclaredtobe“enmityagainstGod.”357Thishindrance,therefore,tothereceptionoftheGospelmustnotbeplacedtothe Minister’s account. Ignorance, eccentricity, inconsistency, lack ofconciliationandaddress,willindeedbeanoccasiontocallforththisenmity.Adefectiveexhibitionofthespiritofthecrossgreatlyaggravatestheoffenceof thecross.But itmustberemembered that theMinistrationof theGospelfromanangel’smouthwouldstirupthenaturalprincipleofdegenerateman.What could be conceived more attractive than the combination of dignity,humility,patience,andlovethatmarkedtheMinistryoftheSonofGod?Yetitwasuniversallydespisedandrejected.Hisdoctrinewasmostoffensive tothe natural prejudices of the unhumbled heart.His general statementswerelistenedtowiththeinterestofcuriosity,andthedesireof“hearingsomenewthing;”but their personal application to the consciencesofhishearers—thecertainreproachofhiscross—therelinquishmentofallthatwashelddearforhisservice—theprostratesubmissionrequiredforthereceptionofhistruth—all combined to produce “murmuring among themselves;” the complaint oftheintolerable“hardnessofhissayings,”andtheresolutiontoabandontheirtemporaryprofession.358TheinnateoppositionexistingbetweenthesubstanceandtheobjectsofourMinistry,thereforeoffersamaterialimpedimenttooursuccess.Wespeaktothose, whose attention is already preoccupied, whose affections have longbeenpre-engaged,andwhose“heartsarehardenedthroughthedeceitfulnessof sin.” The truth therefore never comes into contact with a sincere andhonestheart.Enmity is theconcentratedessenceofman’sdepravity. It isatonce thecauseandalso theeffectof thatmoralor spiritualdarknesswhichshuts out the entrance of light, and offers difficulties to the process of“enlightening the eyes of the understanding,” unconquerable by any forceshort of heavenly influence. The power that “slays the enmity,” opens theheart to the perception, obedience, and love of the truth, and to a fullpossessionoftheinestimableblessingsofouroffice.THEPOWEROFSATAN.83

CHAPTERIV.THEPOWEROFSATANAMAINHINDRANCETOMINISTERIALSUCCESS.

The active power and unsearchable subtlety of Satan are always directedagainsttheChristianMinistry,asitistheengine“mightythroughGodtopulldown his strong holds.” 359 This is his grand point of attack upon theRedeemer’skingdom. Indeedwecould scarcelyexpect, that“thedevouringlion”360wouldquietlysubmittohavehispreywrestedfromhisteeth;orthat“thestrong-armedman”361wouldresignhisspoilswithoutasevereconflict.The nature and extent of his unceasing opposition are less difficult toconceivethantoaccuratelydefine.Itmeetsus,however,ineverysphere.Intheworldhisinfluenceispalpable,inagenerallistlessinattentiontothewordofGod, and an immediate transition from there into the very vortex of theworld 362—in the awful blindness ofmen to the glory of the Saviour,363 intheir thoughtless unconcern for eternity,364 and in his captivating dominionoversuchvastmultitudes,365whoareunableto“delivertheirsouls,”ortosay—“Istherenotalieinmyrighthand?”366‘Thecourseofthisworld’(orwhatiselsewherecalled“thelustoftheflesh,thelustoftheeye,andtheprideoflife”367)isdistinctlyidentifiedwiththepowerof“thespiritwhichnowworksin the children of disobedience.” 368 The same enemy stirs up the naturalenmity of the heart to the followers of Christ, and employswith incessantmalignity tongues, pens, and influence against the cause of God 369—thusillustratingandsustaininghisScripturalcharacter—asthe“princeandthegodof this world”—“the father of lies,”—“the old serpent, which deceives thewholeworld.”370In the professing church—this restless enemyworks his artful leaven with“alldeceptionofunrighteousness;”371coveringhisspiritualwileswithsomenew and pleasing doctrines, adapted to the taste of the times; and thuspoisoningthebreadoflifebytheadulterationofman’sdevices.Hissubtletyis particularly marked in accommodating the forms of deception to thedifferent84VIEWOFTHECHRISTIANMINISTRY;temperamentsofhisvictims.Carnalsecuritysuitstheworld,andsucceedsto

theutmostofhisdesiresinkeeping“hisgoodsinpeace.”Butsuchschemeswould be ineffectual with a nominal recognition of serious religion. In theChurchhe“transformshimself intoanangelof light” 372—exhibitingeithertheattractiveidolofself-righteousness—orelsethatmostinveterateformofantichrist:dependenceontheprofessionofapuredoctrine.The Apostle intimates that the general symptoms of Ministerialineffectiveness may be traced to this source.373 And indeed his activeinfluence is discoverable in every point of detail. The explanation of thegrowthofthetaresamongthewheat,is—“Anenemyhasdonethis.”374TheserpentthatbeguiledEvethroughhis“subtlety,”still“corrupts”themindsoftheweak“fromthesimplicitythatisinChrist.”375TheMinisterialhindrancesfrom divisions and lack of love among professors,376 and the successfulopposition that is sometimesmade to plans forMinisterial usefulness—aretraced to the secret operationof the same active cause.377 The hypocrisy ofprofessorswithin theChurch,378—or their apostacy fromher communion;379

all the successive vicissitudes of her history; all the drawbacks to the fullenergiesofourwork—flowfromthis“fountain”ofevil,continually“sendingforthbitterwaters.”Individualexperiencedisclosestheconstantexerciseofthesameagency.TheChristian traces his subtle workings of unbelief to this source 380—hiswanderings of heart in prayer 381—his occasional indulgence of self-confidence,382 spiritual pride,383 and worldliness 384—the injection ofblasphemous thoughts 385—the power of evil tempers 386—and the generalcommission of sin;387—all of which, according to their prevalence, arepositive hindrances to the holy and blessed influence of our labours. Theappalling conflict between the powers of darkness and light is thereforeexhibitedbeforeus—“thegodofthisworldblindingtheeyesofthosewhodonot believe”—while the Ministry of the gospel exhibits “Christ Jesus theLord,”asthemediumbywhich“God,whocommandsthelighttoshineoutof darkness, shines into the hearts” of his peoplewith the revelation of his“glory.”388Thus,whiletheactiveagencyoftheEvilSpiritbyhisdirectandinstrumentaloperation,389 iscounteractingtheprogressofourwork,wemaybesaidindeedto

LOCALHINDRANCES.85“wrestle not against flesh and blood, but against principalities and powers,againsttherulersofthedarknessofthisworld,againstspiritualwickednessinhighplaces.”390

CHAPTERV.LOCALHINDRANCESTOMINISTERIALSUCCESS.Wehave alreadyglanced incidentally at someof themain drawbacks uponthe ChristianMinistry; others will later come under consideration in moreminutedetail.OurpresentbusinessiswiththoseimpedimentsthatdependnotsomuchonthepersonalorofficialcharacteroftheMinister,asuponextrinsiccauses connected with the circumstances of his individual sphere. Thus atownpresentsmanyhindranceswhichdonot belong in the samedegree tosuperintending a country parish. Themoral impossibility of penetrating thedensemassofthepopulation,andofinsulatingtheseveralcomponentparts,results in a lack of that personal application of the word to individualconsciences, which is so powerfully effective for the great purpose of thePulpit.Thecourseofpublicinstructionisalsonecessarilyofamoregeneralcomplexion. The character and exercises of the Minister’s own mind mayindeed give an individual mould to his system; but his lack of particularacquaintancewithhispeoplemustproportionallypreclude theadaptationofhis Ministry to the specialities of their respective cases. Local habits andcircumstancesalsotendtomateriallycounteractthedirectpowerofourwork.Large congregated bodies (as in manufacturing districts) are usually mostcorrupting pests—“hand joining in hand;” and “every man helping hisneighbour” in the way of sin, “and saying to his brother—Be of goodcourage.” 391 Then again—the state of trade in the parish—the populationunemployed,oruncivilized,ordistressed—thesearemattersthatoftenaffectourresults.TherearealsolocalhindrancesconnectedwiththeconstitutionoftheMinistry.Aco-partnershipinthesacredworkoftenexcitesmostpainfullytheCorinthianheresyof a party spirit among thepeople.Mutual jealousiesarefomented(whichitiswelliftheydonotreachthebosomofthelabourersthemselves.)Men“arepuffed86VIEWOFTHECHRISTIANMINISTRY

upforoneagainstanother;”392 they learn to“glory inmen;”393andwith thehighest advantages of spiritual administration, their Pastors are constrainedstill to speak to them not as spiritualmen, but as carnal, even as babes inChrist“walkingasmen.”394Theriseand-progressofvariousheresiesmayalso be strengthened by local combinations that are not immediately underourcontrol.Thelackofinsightintotheseveraldepartmentsoftheflockinanextensivesphere,givesoccasionforthewatchfulenemytocastinhisleaven

which,with a deadly influence, threatens to “leaven thewhole lump.”TheMinistrationsofsomeofthemosteminentservantsofGod395havesufferedseverelyfromthissource;thoughitwasprobablyasnecessaryatrialoffaith,patience,andhumilityinthemidstoftheirsuccessfulenergy,as“thethornintheflesh”wastothegreatApostle,tosavehimfromtheimpendingdangerofbeing“exaltedabovemeasure.”396Otherhindrances, also, of this local character, belongmore immediately totheMinistryoftheEstablishment,andoftenactunfavourablyevenonfaithfulandlaboriousexertions.Thegroundmayhavebeenpre-occupiedbyoneormoreoftheorganizedsystemsofdissent,recognizingthegrandprinciplesoftheGospel,butunderaformthatinmanyparticularsopposedtheframeworkofourownsystem.This,under themostfavourablecircumstances,mustberegardedasanevil397inasmuchasthelackofChristianunityproportionatelydiminishes thenativepowerof theGospel.Even if the respectiveMinistersare men of forbearance and brotherly love, and in the true spirit of theircommission,theylayfarmorestressontheirpointsofagreementthanupontheir points of difference—it is not likely, that the same spirit woulduniversallyspreadthroughtheircongregations;andthedefectofthismutualforbearance, often brought out by comparative trifles, reminds us in itsbanefulconsequences—“howgreatamatteralittlefirekindles!”398Thefaithfullabourermayalsofindmanyhindrancesrootedinthesoil,beforeit passed under his hands for cultivation. The rank and luxuriant weed ofprofessionmayhavechoked thegrowthofmuch thatmightotherwisehavesprung up with a prospect of bearing “fruit unto perfection.” Hemay alsosufferfromtheeffectsofprejudiceaddedontopofthenaturalenmitytoLOCALHINDRANCES.87theGospelarisingfromtheinexperience,imprudence,orinconsistencyofhispredecessor.Layinfluencealso,oftenhangsaweightupontheeffectivenessofthework.Particular individuals in theparish, in the lowestor even thehighest ranks,are a frequent bar to usefulness. Also, contempt for the Sabbath—thepredominantcharacterofpleasure,dissipation,andthegeneralinattentionoroppositiontoreligionintheheadsoftheparish—toooftenpresentsahostilefront toourcourseofeffortandinstruction.Andwheretheinfluenceof the

higherclassesisofalessdecidedcharacter,orevenwhereitisexercisedonthe sideof theChurch, yet it is rarelyunattendedwithmaterial drawbacks.The respect for religion and for the ordinances of God does not alwaysregulate thearrangementsof thehouse,nor thegeneralstyleofappearance,nor the deportment of the lowermembers of the household. Itmay not bewholly divested of a love of power, or a reluctance to be controlled byspiritual restraints, or a reluctance to depart from an indulgent course ofneutrality,when a fuller swayof influenceon the sideof theGospelmightincurinconvenienceorreproach.Now these hindrances are irrespective of personal responsibility in theirorigin, but they are most detrimental in their consequences. It wouldobviouslybeimpossibletoprescribeanyspecificcourseofprocedurethatisapplicabletoeveryformofresistance.However,thegeneralprinciplesoftheMinistry, well-directed against the several points of attack, will be ofimmense service in this warfare. The combined power of the diligence offaith,“themeeknessofwisdom,”399and“thepatienceofhope”400—iftheydonot wholly counteract the evil—will materially retard its aggressiveoperation. Nor are the difficulties attached to extensive spheresinsurmountable. Much may be done—much has been done—by bendinggeneral systems tomoreminute applications.Methodized habits have beenmoreeffectiveunderthegreatestdisadvantages,thananundisciplinedcourseofexerciseassistedbymuch local superiority.District systemsofvisitationhaveenabledlaboriousministerstopassoverawideextentofgroundwithfarmoreparticularityand fruitfulness.Andaboveall, thewisesuperintendenceof the great Head of the Church has been signally displayed in a suitableadaptationofhischoseninstrumentsfortheirspecificwork.Menarenotallqualifiedalikeforallsituations.But“hethatholdsthesevenstarsinhisrighthand.”401appointstoeachitsplaceinthespiritualfirmament,asmostsuitedforthehonourofhisname,forthe88VIEWOFTHECHRISTIANMINISTRYpurpose of his will, and for the edification of his Church. The hindrances,however, towhichwehave alluded,must impede our progress; so that oursuccesswilloftenconsist,notsomuchinanyprominentoutwardchangeinoursphere,asinthesilentandeffectualoppositiontothecurrentofevil—inraisingupabandofwitnessestoco-operatewithusinourlabour;andinthesteadyperseverancebywhichwe standour ground in themidst of conflict

anddiscouragement.

CHAPTERVI.THELACKOFADIVINECALLISAMAINCAUSEOFFAILURE

INTHECHRISTIANMINISTRY.We may sometimes trace ministerial failure to the very threshold of theentranceintothework.Wasthecalltothesacredofficeclearintheorderofthechurch,andaccording to thewillofGod?Thisquestionbearswithvastimportance on the subject. Where the call is manifest, the promise isassured.402Butifwerununsent,ourlaboursmustproveunblessed.Many,wefear,haveneverexercisedtheirmindsonthisinquiry.ButdowenotseethestandingordinanceofthechurchwrittenontheirunfruitfulMinistrations—“Ididnot send them,nor command them; therefore they shallnotbenefit thispeopleatall,saystheLord?”403Thecriticismwasnotthattheirdoctrinewasunsound,butthattheypreachedunsent.Under theolddispensation, intrusion into thepriestlyofficewasmarkedasthemostdangerouspresumption.404NorisitalessdirectactofusurpationtotakeunwarrantedauthorityintheTHENECESSITYOFADIVINECALL.89ChurchofChrist.OurgreatHeadhimselfappearedwithdelegated,notself-commissioned authority. Prophetically he had declared his call to his greatwork.405 It was manifested to the world at the commencement, as well asduring the course of his public Ministry.406 Often he appealed to it as thecredentialsofhis commission.407Thosewho“entered the fold,”withouthisauthority,hestampsas“thievesandrobbers;”andonlyhe,who“enteredbythedoor”ofhisdivinecommission,“wastheShepherdofthesheep.”408TheScripturaltermsofOrdinationimplyadirectcontrollinginfluenceontheagents.409Thevarious illustrationsalsoof theoffice tend to thesamepoint.Wecannotconceiveofaherald—anambassador—asteward—awatchman—a messenger—an angel—with self-constituted authority. The Apostle asks,with regard to the first of these—“How shall they preach, unless they aresent?”410 They may indeed preach without a mission, but not as themessengers of God. No can one be an ambassador, unless he is expresslychargedwith instructions from his Sovereign (or else hewould deliver the

fruit of his own brain, not his Sovereign’s will and commands); nor cananyone legitimatelycome in thenameofGod toconfirm the revelationsofhis will, except by his own express appointment. God will seal his ownordinance,butnotman’susurpation.As to the entrance to the sacred function—having no extraordinarycommission, we do not expect an immediate and extraordinary call. Ourauthority is derived conjointly from God and from the Church—that is,originally from God—confirmed through the medium of the Church. Theexternalcall is a commission received fromand recognizedby theChurch,accordingtothesacredandprimitiveorder.ThisisnotindeedqualifyingtheMinister, but accrediting him, whom God had internally and suitablyqualified. Therefore this call only communicates official authority. TheinternalcallisthevoiceandpoweroftheHolyGhost,directingthewillandthe judgment, andconveyingpersonalqualifications.Bothcalls,however—though essentially distinct in their character and source—are indispensablefortheexerciseofourcommission.90VIEWOFTHECHRISTIANMINISTRYBoththereforeuniteinHisgovernment,who“isnottheAuthorofconfusion,but of peace, as in all churches of the saints;” 411 andwhose unction, of arational, holy, and orderly character, harmoniously combines with theconstituted appointment of his will. How plainly the superscriptions of St.Paul’s Epistles (with one or two exceptions) stamp his instructions to thechurcheswith the seal of his heavenly commission! ‘He is neverweary ofinculcatingthistruthonus—thatthewillofGodisthesoleruleofanyman’scall,andtheonlygatebywhichhecanenterintotheMinistry.TheMissionisdivine in its fountain and institution—human in its channel and way ofcommunication.’412 It is therefore in thiscombinedauthority thatwe“serveGodwithourspiritinthegospelofhisSon;”413thatwehavetheconfidencethathewillstandbyusandownourwork;andthatwe“thankChristJesusourLord,whohasenabledus,forhecountedusfaithful,puttingusintotheMinistry.”414The external call, though necessary and authoritative in its character—yet,being the mere delegation of man, it is evidently not of itself a sufficientwarrant for ourwork.The inward call is thepresumptivegroundonwhichour Church delegates her authorized commission. Nothing can be more

explicitthanhersolemnquestiontous—‘Doyoutrustthatyouareinwardlymoved by the Holy Ghost to take this office upon you?’ ‘Certainly,’ (asBishopBurnetremarkswithhisusualseriousness)‘theanswerthatismadetothisoughttobewell-considered;forifanyonesays—‘Itrustso’—yetknowsnothingofanysuchmotion,andcangivenoaccountofit,heliestotheHolyGhost,andmakeshisfirstapproachtothealtarwithalieinhismouth,andhedoesthat,nottomen,buttoGod.’415Nowifthereisanymeaningintermsasbeing illustrative of things, an inward movement by the Holy Ghost mustimplyhisinfluenceupontheheart—notindeedmanifestedbyanyemotionalimpulse;butenlightening theheartunderadeep impressionof theworthofsouls;constrainingthesoulbytheloveofChrist to“spendandbespentforhim;” and directing the conscience to a sober, searching, self-inquiry; to adailystudyoftheword:toferventprayerinreferencetothisgreatmatter;andtoacarefulobservationoftheprovidentialindicationsofourMaster’swill.THENECESSITYOFADIVINECALL.91However,‘thatwhichnomanoughttodo,almosteverymandoes,inmakinghimself the sovereign judge of his own calling.’ 416 A misguided bias,constitutional propensity, orworldly considerations, often perplex the path,andobscurethetokensoftheDivineguidance.Mayamanpresumethatheisthus“inwardlymovedbytheHolyGhost,”becausehisinclinationleadshimto theMinistry—or because he has been educated for it—or because he isthrust into it by the wishes of friends, or even by parental counsel orauthority?Itwouldindeedopenawidedoorforemotionalismtosupposethatabiasofthemindwasasufficientwarrantforthismostsolemnundertaking.Motivesandfeelings,individualcharacterandcapacities,aresooftenviewedthrough themedium of self-complacency, thatwe are forcibly reminded ofthe sacred aphorism, “He that trusts to his own heart is a fool.” 417Whatwouldsurvivethefervourofthebias,besidesthemelancholyexhibitionofanunfurnishedmind;orsuchalowstandardofMinisterialobligation,aswouldbringtheofficeintouttercontempt?NormustweadmitparentalinterferenceinthechoiceofaworkthatwhollydependsuponwhatBurnetcalls‘aDivinevocation.’ ‘The national Church’ (as has been truly and feelingly stated byone,whohadadeeppersonalinterestinthesubject)‘groansandbleedsfromthe crown of its head to the sole of its feet from the daily intrusion ofunworthymenintotheMinistry‘fromthissource.’418‘Thewillofman‘mustbeinsubservience—notinforwardness—onapointsodeeplyconnectedwith

theinterestsoftheChurch,andwherethewillofGodshouldgovernthesoleandultimatedecision.‘Happyis thatperson,whocansaywiththeApostle,that it is“through thewillofGod,”andnot throughhisown,or thatofhisparents,thatheisinthesacredMinistry.’419Nor should personal and consistent piety (irrespective of otherconsiderations) formourdetermination. ‘Noman’ indeed(asBishopBurnetremarks),ought to thinkof thisprofession,unlesshe feelswithinhimself aloveforreligion,withazealforit,andaninternaltruepiety,whichischieflykeptupbyprivateprayerandreadingtheScriptures.Aslongasthesethingsare a man’s burden, they are infallible indications that he has no inwardvocation,normotionoftheHolySpirittoundertakeit.’420Yet,ontheother92VIEWOFTHECHRISTIANMINISTRYhand, every Christian is not ordained to be a Minister. The examples ofAquilaandPriscilla,421andthevarioushelpersoftheprimitivechurchcalledbynameintheApostolicsalutations,422clearlyprovethatdevotednesstothecauseofGodisacomponentandacceptablepartofChristianobligation.Inthiswide field of service, laymenmay exhibit the spirit of theMinistry inperfect consistency with their secular employment, and without anunauthorized intrusion upon the express commission of the sacred office.WithoutaDivinecall,thegreatesttalents,themostelevatedspirituality,andthemostsincereintentions,cannotjustifytheentranceintotheministry.The two grand combining requisites for this “Divine vocation” may bedeterminedtobe,adesire,andafitnessfortheoffice.I.ThedesireoftheworkwasaprominentfeatureintheMinisterialcharacterand qualifications of Christ.While in the bosom of the Father, and in theanticipationofhiswork,“hisdelightswerewiththesonsofmen.”423“Whenhe comes into the world” for the accomplishment of his work, the sameearnestdesiredistinguishedhim.424Ononeoccasionofbodilyneed,he toldhis disciples, that “he hadmeat to eat that they knew nothing of;” biddingthem tounderstand, thathisdelight inhisFather’sworkwas tohim“morethanhisnecessaryfood.”425TheApostlestronglymarksaconstrainingdesireas a primaryMinisterial qualification;426 something far beyond the generalChristiandesiretopromotethegloryofGod—aspecialkindlingwithin—in

character, ifnot in intensity, like“theburning fireshutup“in theprophet’sbosom,andovercominghisdeterminationtogobackfromtheserviceofhisGod.” 427 This constraint rises above all difficulties, takes pleasure insacrificesforthework’ssake,andquickenstoareadinessofmindthat(wereit not restrained by conscious unfitness and unworthiness)would savour ofpresumption.Thesenseofdefilementalmostshuts themouth;but thesenseofmercyfills theheart,andit“cannotstay.”428Theworkismoredesirablethan the highest earthly honours; so that, even under the most despondinganticipations,itcannotberelinquished.429ThisdesirewillbeTHENECESSITYOFADIVINECALL.93most enlivening, when the mind is most spiritual, and it will connect thecommunication of the blessing, with ardent prayers for a large reciprocalbenefit.It should also be aconsideratedesire—the result ofmatured calculation ofthecost.This,wefear,hasbeensometimes lostsightof in theexchangeofsecularprofessions(moreespeciallythearmyandnavy)fortheserviceofthealtar.Butseldomis thedeclarationmore important—“Hethatbelievesshallnotmakehaste.”430Waitingtimeisoftheutmostmoment431toscrutinizethereal principles of the heart, which have dictated an abandonment of thecallingoriginally(asitwaspresumed)suggestedbytheProvidenceofGod;andinwhichordinarilyit is thewillofGodthatweshould“abide.”432Therelinquishmentofasecularcallingforthesacredofficecanneverbejustifiedinforoconscientiae,433orproduceultimateadvantageeithertotheindividualortotheChurch—withouttheclearestprovidentiallight—themostwatchfulcaution against the influence of natural inclination as the interpreter ofProvidence—the most earnest and persevering prayer—and the mostsatisfactory evidence of abstraction434 from all motives of personal ease,indulgence, or interest. Under these circumstances, where the call is notevidently of God, a due contemplation of the difficulties in prospect,combinedwitha tremblingsenseofhisownweakness,willprobablydirectthe mind of the candidate to some less responsible undertaking. Thisinconsideratedesirewillgraduallyweakenanddieaway;or,ifitshouldactpresumptuouslyinpushingforwardtothework,itwillissue(unlesstheLordshouldopenhiseyes)inbitterandunavailingfruitsofrepentance.435

Itmust alsobe adisinteresteddesire. Pure intention is indispensable to themeanest service in theLord’swork. It ismuchmore important, therefore—thatourchoiceoftheserviceofhissanctuaryshouldbeuninfluencedbytheloveofliterature,orthe94VIEWOFTHECHRISTIANMINISTRYopportunitiesofindulgentrecreation—thatweshouldguardagainstdesiresofprofessionalelevation—thatweshouldbedivestedof theselfishmotivesofesteem, respectability, or worldly comfort—that we should “seek not greatthingsforourselves“—thatweshouldaimatnothingbutsouls,ratherwillingtowinonetoChristthanaworldtoourselves—andthatweshouldexhibitadevoted consecrationof all our talents to the serviceofGod.436 ‘Hewho iscalledtoinstructsouls’(saidBernard)‘iscalledofGod,andnotbyhisownambition;andwhatisthiscall,butaninwardincentiveoflovesolicitingustobezealousforthesalvationofourbrethren?Sooftenashe,whoisengagedinpreaching the word, shall feel his inward man to be excited with Divineaffections, sooften lethimassurehimself, thatGod is there, and thathe isinvitedbyhim to seek thegoodof souls.’ 437To the samepurposeQuesnelobserves—‘OneofthemostcertainmarksoftheDivinecallis,whereitisthepurpose of aman’s heart to live, to labour, and to possess nothing, but forJesusChristandhisChurch.’438THENECESSITYOFADIVINECALL.95Wheretheheartisfreedfromselfishness,andpurelyacteduponbythewillofGod,andthereadinesstolabourforhim,thereismuchencouragementtoadvance toward thisholy function.The importanceandpurityof thisdesirearestronglymarked,asthegrandqualificationsto“feedtheflockofGod.”439

“IfIdothisthingwillingly,”(saystheApostle)“Ihaveareward.”440—‘Butifyoudonotfeelinyourselves’(astheeloquentMassillonaddresseshisclergy)‘a desire to be employed as the ambassadors of God—judge yourselves,whetheryouarecalled into theLord’svineyard.God implantsa love in theheartfortheservicetowhichhecalls;anditwouldhavebeenbetterforyoutohavefeltthatitwasnottheMinistryforwhichyouwereintended,thanthatyoushouldpossessalackofinclinationfortheperformanceofitsduties.Itisnot necessary that a voice from heaven should say to you in secret—“TheLord has not sent you.” Your judgment, enforced by the dictates of your

conscience,tellsyouso.’441II.ButtothisdesiremustbeaddedacompetentmeasureofMinisterialgifts.OurLordwasfurnishedwiththisevidenceofhiscall,andendowmentforhiswork.442 The Apostle distinctly connects this ability with our commission,which he directs to be consigned not to “faithful men” generally—but tothoseamongthem,“whichshallbeabletoteachothersalso.”443Butasthissubjecthasalreadycomebeforeus,444weshallonlyobserve,thattheabilityfor the sacredoffice isverydistinct fromnatural talent, or thewisdomandlearning of this world. These—though subordinate, most useful, andimportant—are nowhere mentioned as constituting the essentials ofMinisterialqualifications.Amanofordinarynaturalgifts,andunderDivineteaching, may be able to pray, to preach the Gospel, to administer thesacraments,andtosaveimmortalsouls.Andsuchamanhasafarbetterclaimto the title of aMinister ofChrist, than an erudite scholar or accomplishedtheologian,destituteofspiritualqualifications.Indirectingtheignorantinthewayofheaven—inawakening the careless and insensible—in subduing therebellious—indealingwiththeentanglementsoftemptedconsciences—howinefficient would be all the force of philosophical or historical illustration!Onesimpledeclaration96VIEWOFTHECHRISTIANMINISTRY

oftheGospel,445ontheotherhand,would,withtheLord’sblessing,removethedarkness,meltawaythestubbornness,andbringinalltheconsolationofheavenly light andpeace.Wedonotdoubt that the trueChristianMinister,well-furnishedwithhumanlearning—withoutcastingawaythisvaluablegift—still makes far more use of, and estimates at a far higher value, thatlearningwhichhehasobtained“inthesecretplaceoftheMostHigh.”446Thisis the fitness mainly, though not exclusively, to be sought for. Let thenoviciate be found in the daily habit of prayer, in the conscientiousimprovementofhisnaturalgifts, inadiligent increaseofhis intellectual aswellasspiritualstores—andhewillfindthepromisemadegood—“Whoeverhas, to him shall be given, and he shall havemore abundantly.” 447 In thiscoursehemaylargelyencouragehisdesiretobedulyadmittedintothesacredoffice,soberlyanticipatingtheresultsaccordingtothewillandwordofGod,but not regarding them as the warrant of his preparation or desire for thework.

Soimportant,however,isthecombinationofdesireandcapacity,thatneither,separated from the other, can be deemed sufficient. The desire (thoughcorrectly answering to the standard of intensity, consideration, and purity)does not of itself attest aDivine vocation.We cannot suppose the Lord tosendunqualified labourers,howeverwilling, into his vineyard: 448 andnonebuthecanqualifythem.TheservantofGod,therefore,maybecalledtoyieldhismostardentwishes in theconscious inability toset forth the truth inanintelligent and effective form.Yet hemay, in this self-renouncing sacrifice,console himself with the most gracious acceptance of his desires, 449 eventhough his services are not required. Nor will the richest furnishing ofMinisterialgifts,withoutaspecialdesireandinterest in thework(thoughitmayqualifytheChristianforimportantusefulnessasahelperoftheChurch)evidenceamovementbytheHolyGhostforthishighandimportantservice.But when the Lord constrains the heart of his servant with a desire, andfurnisheshimwithcompetentability—whenintheclearapprehensionofthelabour,pain,anddifficultyofthework,hecanstillsay—Noneofthesethingsmoveme450—thenhemayseektobesetapartbytheinstrumentalityofman,havingthewitnessTHENECESSITYOFADIVINECALL.97withinhimselfthathehasbeencalledbyGod.Andsuchacallwillbedulyauthorizedby thepresbytersof theChurch,andwilldoubtlessbestillmoreclearlyattestedbytheDivineblessinguponhiswork.451TheProvidenceofGod,aswehintedbefore,willprobablyaffordmoreorlessconfirmationof thiscall.For this is “thewheelwithinawheel,”moving inharmoniousconjunction,butindirectsubserviencetohispurposesrespectinghis Church. If these arrangements therefore direct the choice of a secularcalling,thenmuchmoremayweexpecthimtothusguidetheinwardcalltohis own work—a matter so deeply connected with the interests of hiskingdom.Theprovidentialdisposing,therefore,ofaperson’scircumstances,thoughts, inclinations, and studies, to thismainend—thedisappointmentofhisplansforafuturecourseinlife—theunexpectedandrepeatedclosingupof worldly avenues—unlooked-for openings in the Church (in the way ofusefulness,notofpreferment)—someparticularcrisisintheindividualsphere—somechangeor influenceoffamilycircumstances—oneormoreof these

may prove the “word behind him, saying—This is theway,walk in it.” 452

Direction,however,willprobablybegivenratherinoppositiontoindulgenceof a constitutional propensity—damping an optimistic temperament, androusing an indolent habit.Wise and tender discipline will form the pliablespirit,readytodiscernandfollowourFather’swill.TheLordusuallytrainshisservantsforwaiting,andformuchconflictontheirwaytohisimmediateservice.But inhumblepatient confidence their “pathwill beas the shininglight.”453The judgmentofChristian friends, and especially of experiencedMinisters,mightbeusefulinassuringthemindwhetherornotthedesirefortheworkistheimpulseoffeelingratherthanprinciple,andwhetherit isthecapacityisself-deceivingpresumption.The98VIEWOFTHECHRISTIANMINISTRYlatepiousandlearnedDr.Lelandtookthissatisfactoryviewofhisowncase—‘Godhasbeengraciouslypleased’(hesaid)‘togivemesometalents,whichseemcapableofbeingusedtotheedificationoftheChurch.Hehasdisposedandinclinedmyheart toawillingness to takeuponmethesacredMinistry,and that is not from worldly, carnal ends and views, but from a sincereintentionanddesiretoemploythetalentshehasgivenmeinpromotingthesalvationofsouls,andservingtheinterestsoftruth,piety,andrighteousnessin theworld.AndIhavebeenencouragedby the judgmentandapprovalofseverallearnedandpiousMinisterswho,afteradiligentcourseoftrialsthatwerecarriedonforaconsiderabletime,judgedmeproperlyqualifiedforthatsacredoffice,andmotivatedmetoundertakeit.Uponseriouslyweighingallthesethings,IcanonlythinkIhaveaclearcalltotheworkoftheMinistry;andItrulybelieve,that,ifIrejectedit,IwouldsinagainstGod,grievemanyofhispeople,counteract thedesignsofDivineprovidence towardsme,andalienate the talentshehasgivenme tootherpurposes than those forwhichtheyseemtohavebeenintended.’454Theimportanceofthisdiscussionwillbegenerallyallowed.Tolabourinthedark,withoutanassuredcommission,greatlyobscuresthewarrantoffaithintheDivineengagements;andtheMinister,unabletoavailhimselfofheavenlysupport, feelshis“handshangdown,andhiskneesfeeble” inhiswork.Ontheotherhand,theconfidencethatheisactinginobediencetothecallofGod—that he is in his work, and in his way—nerves him in the midst of all

difficulty, and under a sense of his responsible obligations, with almightystrength.YetundernocircumstancesisthereawarrantedgroundfordistressinasimpleconsecrationtotheserviceofGod.LettheMinisterinseasonsofanxietycasthimselfuponthemercyofGod,andnotdoubtacceptance.But in closing our consideration of this subject, we cannot forget that theinward call has not always accompanied the public investment withMinisterial authority.With many of us, it is a painful recollection that weentered into this sacred office with hearts unenlightened with Christiandoctrine, and unimpressed with Ministerial obligations.455 Yet let theremembranceofthissinbeinTHENECESSITYOFADIVINECALL.99humiliation—notdespondency.Letusbeafflictedindeedforourunhallowedapproach to the sacred altar: yet not be “swallowed up with excessivesorrow.”There iswith our graciousGod,mercy for this aswell as for anyothersin;andweshallnotapply tohimfor it invain.Doubtlessweshouldbear this sin in special remembrance to the end of our days; both as anoccasionofmagnifyingthegraceofGod,456andasanincentivetoredoubleourexertionsthroughoutourfuturecourse.Inordertogenerateinourheartsthis deepened contrition, itwould bewell to bring it frequently before ourminds,andespeciallyattheanniversaryofourordination,thevowswhichwethen took upon us: and in a new perception of their responsibility, toconsecrateourselvestoGodafresh,withafulldeterminationofheartthroughgrace to fulfil them.Thus receiving, as itwere, a secondcommission,withshameandself-reproach,andyetwith thankfulness;weshallbegiven to it;we shall have an evidence inourown souls that, thoughat the timeofourordinationwewerenot“movedbytheHolyGhost,”wearemovednow;andif our consciencebearswitness to us thatwe are nowcordially renouncingwhateverisinconsistentwithourhighandheavenlycalling,thenweneednotdoubt God’s merciful acceptance in all our labours of love, and (inconfirmationofhisownword)ofablessingtobeconferredalsoonourownsoulsaccordingtoourlabour.

PARTIII.CAUSESOFMINISTERIALINEFFICIENCYCONNECTEDWITHOURPERSONAL

CHARACTER.457

The Writer is well aware of the extreme delicacy, consideration, andtenderness,whichthetreatmentofthispartofhissubjectrequiresofhim.Hecan,however,trulystatethat,thoughforhispersonalprofithehasdiligentlyobservedtheMinistrationsofhisbrethren,yetthematerialforremarkwhichwill now be detailed, is drawn rather from a painful acquaintancewith hisowndeficienciesandtemptations,thanfromacensoriousscrutinyofothers;and he trusts that it will be remembered that there is a wide differencebetweenexposingthedefectsofhisbrethrenintheprideofself-gratulation,andobservingtheirfailuresinconnectionwithadeepsearchingintohisownheartfor thepurposeofbringingall intoacondensedviewfor thecommongood.The important influence, favourableorunfavourable,ofourpersonalhabitsupon theMinisterialwork, isobvious.Thecharacterof the individualmusthaveaprominentpartinformingtheMinister;andthereforethecausesthatoperateinthedeclineoftheChristianlife,mustbelongtothisdepartmentofthesubject.Particularswillnowbespecified.102VIEWOFTHECHRISTIANMINISTRY

CHAPTERI.LACKOFENTIREDEVOTEDNESSOFHEARTTOTHECHRISTIANMINISTRY.

Theparagraphin1Tim.4.13-16condensesinthesmallestcompassthemostimportant bodyof appropriate instruction and encouragement toMinisterialdevotedness—“Giveyourselfwhollytothesethings,thatyour‘profitingmayappeartoall.Takecaretoyourselfandtothedoctrine;continueinthem;forindoing this you shall both save yourself, and those that hear you.” Theeffect of theApostles’ resolution to “give themselves to prayer, and to theMinistryoftheword”exhibitedthe influenceofChristiandevotednessuponMinisterialsuccess.458ThegreatShepherd,indeed,gavehimselffor,andgaveus to, theflock;459 and there isnomore responsible thoughtconnectedwithourwork, than theobligationofgivingourselves toourpeopleso that theywillbeledtoprizeusasagiftfromChrist.Oh!thatwemightbeabletotellthem‘Webelong toChrist, andhehasgivenus toyou;weoweourwholeselvesentirelytoyou;460weare“yourservantsforJesus’sake;”461wehavegivenourselvestothework,andwedesiretobeinitasiftherewasnothingworthlivingforbesides:itshallformourwholepleasureanddelight.Wewillconsecrateourwhole time,ourwholereading,ourwholemindandheart tothis service.’ We cannot suppose it to be less necessary for us than forArchippus,to“takeheedtotheMinistrywhichwehavereceivedintheLord,thatwefulfilit,”462orthattheApostolicexhortationstounremitteddiligencearelessapplicabletousthantothebelovedTimothy.463DotheprivilegesandimmunitiesofouradmirableEstablishmentfurnishapleaforself-indulgence?Orshallwebesatisfiedwitharoutineofoutwardservice,sufficienttojustifyusintheeyesofourDiocesan;464while,asrespectsanypainfulexercisesofself-denial,weare “serving theLordwith thatwhichcostsusnothing?” 465

Wearetobelabourers,notloiterers,intheLord’svineyard;wearenotdoinghis work with a reluctant heart, as if we did not do it, as if we fearedbecominglosersbyhim,orasifweweregivinghimmorethanLACKOFENTIREDEVOTEDNESSOFHEART.103he deserved. ‘The pastoral dignity is really the condition of a servant. Itobliges aman todevotehimself entirely to JesusChrist, and tohisChurch.BoththeMinisterandtheMinistryareonlyfortheChurch.Hewhoisinthisstate,anddoesnotapplyhimselfentirelytotheserviceoftheChurch,willbe

treatedasathief,andasacrilegiousperson.WhoeverdoesnothavethespiritofhisMinistry, rendersuseless all the talents andadvantageswhichhehasreceivedtoservetheChurch.ApastoroughttohavenothingatheartbuttheworkofGodandthesalvationofsouls.Thisoughttobehisdelight,hismeat,andhislife.’466Letusrememberthat,asMinisters,wearenotonly,likeourfellow-Christians,“boughtwithaprice,”butwearesetapart,indeed,devotedto this work.We have, therefore, no right “to entangle ourselves with theaffairsofthislife,”soastohinderourentireconsecrationtotheChurch.Sostronglywas thisobligation felt in theprimitiveage, thatCypriangives thejudgmentoftheChurch,thatapresbytershouldnotentanglehimselfwiththeofficeofanexecutor.Ifhoweverunadvisedlytheymadeanabsoluterule,theprinciple was still excellent—that the Minister’s constant employment inspiritual affairs, precluded him from giving the necessary attention even toimportantsecularduties.467Ourresponsibilitiesdemandanentiredevotednessofspirittoeverysoul,asifitwerethesoleobjectofourcare.‘Thereforeitoughttobeoursolemnandcheerfuldetermination,torefrainfromstudies,pursuits,andevenrecreations,that may not be made evidently subservient to the grand purpose of ourMinistry.TheApostlewouldremindus,inourvisits,journeys,thecommonintercourseoflife,nevertoforget,notonlyourChristianbutourMinisterialcharacter. All must be stamped with its holiness: all must be a part of asystem strictly adhered to, of being constantly learning, and waiting theopportunity to impart what we have learned in the things of God.’ 468Mr.Cecilusedtosay,thatthe104VIEWOFTHECHRISTIANMINISTRYdevil did not care howministerswere employed, just so that it was not intheirproperwork.Whetheritwashuntingorsporting,cardsandassemblies,writingnotes on the classics, or politics, itwas all one to him.Eachmightplease his own taste. In contrast to thismind, howmanlywasNehemiah’srepeatedanswertohissubtleenemies,whentheywoulddiverthimfromtheimmediate service of hisGod—“I am doing a greatwork, so that I cannotcomedown!” 469—Anddoes thebuildingof the spiritual templenot requirethe same concentrated devotedness of heart, the same sense of primaryobligation?Andarewe,inasimilarspirit,readytoanswerthesuggestionsofa corrupt heart, of pride, indolence, love of ease,worldliness, and unbelief

—‘Imaynot—Imustnot—Idarenot—“Icannot—comedown?”‘Inthetruespirit ofourworkwe shall “let thepotsherd strivewith thepotsherdof theearth “—indeed, even “let the dead bury their dead,” rather than allow thebusinessofthislifetodetainusfromthepresentandimperativeduty—“Go,andpreachthegospelofGod.”470Bishop Burnet refers to ‘the great notion of the Pastoral care, which runsthroughourOrdinationService—thatitistobeaman’sentirebusiness,andistopossessbothhisthoughtsandhistime.’‘Whatgreaterforceorenergy’—theBishopasks—‘couldbeputin.wordsthaninthese?Orwherecouldanybe found that are more weighty and more express to show the entirededicationofthewholeman,ofhistimeandlabour,andofseparatinghimselffromallothercares,tofollowthisonethingwithallpossibleapplicationandzeal?Thereisnothinginanyoffice,ancientormodern,thatIeversaw,whichis of this force—so serious and so solemn.’ 471 The Clergy ‘have a doubleaccounttosettle—anaccountwithGod,aswellasanaccountwithman;anditmayhappen that, although the latter party have nothing to object againstthem, yet their functions may not have been adequately discharged in thesightofthegreatHigh-PriestoftheChurch.Eveniftheirengagementisnotexactlyinthenatureofaconditionalcontract,asfarasmanisconcerned,yettherearecertainextra-officialobligations—certainundefinedthoughnotlessbinding duties, which every man who is set apart for the Ministry hasundertakentofulfil.472HisworkmustnotbelookeduponasLACKOFENTIREDEVOTEDNESSOFHEART.105anordinaryprofession,tobeconductedonthatprincipleofreciprocitywhichgoverns the common dealings of mankind. He desecrates his high callingwhenheconsidersitinthelightofamerecommercialtransaction,inwhichabargainisstruckforacertainreturnofservicesuponthepaymentofacertainprice. Like his heavenly pattern, he will be constantly about his Master’sbusiness;hewillavailhimselfof timesandseasonsand topics,andpresentthetruthsofwhichheisthedepository,insojudiciousandpertinentamannerthat his “speech “may at all times “be seasonedwith salt, and that nomanmay be able to accuse him of neglect, or inquire like Esau, in the tone ofmingledregretandreproach—“Doyounothaveablessingformealso?”473

Our“heavenlypattern”474didindeedfurnishastrikingillustrationofthetrue

spiritoftheChristianMinistry—“doingwithourmight.”Hiswholesoulwasin it—intent upon one thing—subordinating relative obligations,475 personalconvenience,476—andevenpresentnecessity,477tothemainbusiness.Notimewaswastedupontrifles.Suchunblushingactivity!Neverwasanopportunityofusefulnesslost.Eventhecommoncourtesies478oflife—publicoccasions479—wereusedasvehiclesofthemostimportantinstruction.Thethoughtofrelinquishinghisworkwasintolerable.480Throughmostsinkingreproachandtribulation, he persevered to the end.481 The labours of single days wereunprecedented in Ministerial annals;482 and a lengthened course wascompressedwithinthecontractedspaceofthreeyears.106VIEWOFTHECHRISTIANMINISTRYInalargemeasureofthesamespirit, thegreatApostlefollowedhisblessedexemplar. His very soul and spirit were set upon his work. Never did anyhireling long for preferment, as he did, to be made the organ of spiritualblessings483tothechurch.Hehadaheartandtonguetospeakwherevertherewasaneartohear—evenatRomeitself.484Hisaccountofoneofhiscoursesinformsusthathecommencedhisworkthevery“firstdayhecameintoAsia“—“publicly and from house to house “—“declaring the whole counsel ofGod “—“keeping back nothing that was profitable”—“warning every onenightanddayforthreeyears”—outwardlyexposedtothe“temptations”ofhisenemies,485andinwardly“pressedinhisspirit“byatenderness,fervour,andcompassion which could find no vent but in “tears “—and determined atwhatevercost topursuehiscoursewithundauntedperseverance.486Thushecouldtestify—“Godismywitness,whomIservewithmyspiritintheGospelofhisSon.”487Andmightwenotask—Is“Godourwitness?”Doeshemarkinus—wearenot saying any particular frequency of preaching—but does he mark thepurpose,frameofheart,andstampofafaithfulMinistrationoftheWord—thespiritof a“pastorafterGod’sownheart?” 488AdevotedMinister feels thatthereissufficientemploymentforhiswholelifeinhiswork;thatsofarashelives in the spirit of it, it is his highest pleasure; and he can never rightlyperformitsdutiesunlessheiswhollygiventoit.Hewilltherefore

CONFORMITYTOTHEWORLD.107find time fornothingexceptwhat ismoreor less connectedwith thismainend.The lack ofDivine influence on ourwork should therefore suggest a closeand searching scrutiny—Is the whole heart in singleness of purposeconsecrated to the ChristianMinistry?Mr. Brown’s death-bed has given amost encouraging testimony on this subject—the result of forty years’experience—‘Oh!labour,labour,’(hesaidtohissons)‘towinsoulstoChrist.Iwillsaythisforyourencouragement—WhentheLordledmeouttobethemostearnestinthisway,hepouredthemostcomfortintomyownheart,sothathegavememy reward inmybosom.’ 489To the samepurportwas theearnest exhortation of the excellent BishopBeveridge—‘As for those,whocometotakeuponthemtheofficeofdeaconorpriest,intheChurchofChrist—let me now beseech them in the name of the Lord Jesus Christ, whoseservantstheyarenowtobe,thatfromthisdayforwardtheylookuponhimastheirgreatMaster,andlayoutthemselveswhollyintheservicetowhichhecallsthem.And.whateverdifficultiestheymeetwithinit,letthemfollowtheApostle’s example—do not faint, nor be discouraged, but go on withcheerfulnessandalacrity,asremembering that theyserve thebestMaster intheworld;one thatwillnotonlystandby themandassist them,but rewardthematlastwithacrownofrighteousness.’490

CHAPTERII.CONFORMITYTOTHEWORLD.As members of society, some intercourse with the world is a matter ofnecessity; or we “must go out of the world.” 491 Some measure ofcommunication is also indispensable to duly discharge our Ministerialresponsibilities. It is, however, most important to ascertain the Scripturallimits and principles of this intercourse, lest we deviate from our DivineMaster’s rule, transgress its requirements, lower its standard, or substituteother principles in the regulation of our conduct.Now if the prohibition ofconformitytotheworld,andthecallofGodto“comeoutandbe108VIEWOFTHECHRISTIANMINISTRY‘.

separate,” 492 have anymeaning at all, theymust be supposed to warn theMinister of the sanctuary away from the field of sports or the fox-hunt,493

fromthetheatre,theball-room,thecard-table,andtherace-course;andfromthatunprofitable,sensuallifeoffollywhichunconsciouslyhurriesusonfromsocialintercoursetotheensnaringpleasuresofsin.‘Alife,inwhichtheloveoftheworldispredominant,isincompatiblewiththatdignifiedandedifyingpietywhichshouldbethedistinguishingcharacteristicofthesacredMinistry.It is this spirit of piety alone that can insure toususefulness.’ 494 Forwhataptnesstoteachcanbeexercisedornourishedwherethetaste,time,talents,andactivityaredevotedtosecularandself-indulgentengagements?Many shades of worldly conformity, most detrimental to our spiritualinfluence,attach themselvesparticularly to theClergyof theEstablishment.Theirrankinsociety,theireducation,theirmodeofliving,andthenecessitywhich is commonly felt for keeping up appearances—all are circumstanceswhichneedthecontrolofaheavenlyandmortifiedmind, lest theyprovetobeoffencesinourgreatwork.495Perhapsfewofusareawareofthekeeneye,withwhichourdress,furniture,tables,andhouseholdarescrutinized,andtheminuteness of comparison instituted between ourMinistration and personalhabits. Mr. Scott’s observations on this subject are entitled to greatconsideration.After remarking upon the inconveniences and temptations ofMinisters indulging an affectation of appearance beyond their legitimatestation, he adds,—‘Ifwe form our judgment on this subject from theHolyScripture,we

CONFORMITYTOTHEWORLD.109willnotthinkoffindingthetrueministersofChristamongthehigherclassesof society in matters of external appearances or indulgence. If aMinisterthinks that the attention of the great and noble requires him to copy theirexpensive style of living, he grievously mistakes the matter. For this willgenerally forfeit the opinion previously entertained of his good sense andregard to propriety.496 His official declarations concerning the vanity ofearthlythings,andtheChristian’s indifferencetothem,willbesuspectedofinsincerityas longas it isobserved thatheconforms to theworldas far,oreven further, than his circumstanceswill allow; and thus respectwill oftenchangeintodisgust.’Atalaterperiodoflifehewritesthus—Iamsorrytosaythatworldlyprudence,andthedesiretomakeprovisionforfamilies,notonlyfornecessary things,but forgentilityandaffluence, is inmyopinioneatingupthelifeofspiritualityandsimpletrustintheLord,evenamongthosewhopreachscripturaldoctrines.IbelievethesearecloggedintheirMinistry—no,theysink ingeneralestimation,and theyareexcluded fromusefulnessmorethan theyareawareof.’ 497 Even admitting that our income allows for thisexpensiveindulgence,isitnotapointofChristianforbearancetorefrain?Isitnot most important to show that our heart is not set on these things; thatChristianplainness and simplicity areourdeliberate choice; and that it is amatter of conscience and of privilege to devote to the service of God theexpenditurethatmighthavebeenwastedupon“paneledhouses,”498orotheruselessdecorations.Socialintercoursewithourneighbourhoodsoftenpresentsaserioushindranceto ourwork. It is not that religion inculcates any breach of good breeding,habits of moroseness, or declaiming the follies of the world withcontemptuousseverity.ThisisneitherthespiritoftheGospeloflove,northespirit that should distinguish its professors—and much less its Ministers.What is said or done in this temper had far better have been forborne thanexhibited in a garb of such unkindly roughness. Courtesy is an obligation,fully consistent with the exercise of Christian faithfulness;499 and underdecided Scriptural restraint, it often melts down prejudice, and conciliatesgood-will.Butlatetanguisinherbâ.500Thedoubleguard110VIEWOFTHECHRISTIANMINISTRY

ofwatchfulnessandprayerismostnecessarytopreservethesingleeye,andthe heart devoted in simplicity to God. It is enchanted ground. A prudentChristiandaresnotwalkon itwithout a special call.The late excellentMr.Herveyresolved—‘Nevertogointoanycompany,wherehecouldnotobtainaccess forhisMaster.’Andat leastwe shoulddetermine toventure intonosociety, except where we sincerely desire and endeavour to introduce ourMaster. There is indeed “a time for keeping silence,” 501 and “keeping ourmouthwithabridle,”inthepresenceoftheungodly;lestby“givingwhatisholytodogs,andcastingourpearlsbeforeswine,”502weweretoprovokeaneedlessexcitementofenmityagainsttheGospel.But(asDr.Wattshaswellobserved)—‘Idoubt this cautionhasbeencarriedmuch furtherbyourowncowardice and carnality of spirit, thanDavid ever practised it in the thirty-ninthPsalm,orthanJesusChristmeantitintheseventhchapterofMatthew.’503 Certainly if we are “dumb with silence, and hold our peace even fromgood,”withoutfeeling,asDaviddidunderthesecircumstances,our“sorrowsstirred;” 504 it is only too plain that we have lost that distinction of “theservantsofChrist”whichitwouldhavebeenourhonourtohavepreserved;thatourChristianprudencehasdegeneratedintoworldlycowardice;andthatourconversationwiththeworldhasbeenregulatedbythefearofman,fleshlyindulgence, and practical unbelief of the most solemn warnings of theGospel.505OurDivineMasterneverintendedthatweshouldconfineourreligiontotheservicesof thesanctuary.AsmenofGod,weshouldhaveitatheartandinhand, spreading a spiritual savour over the common walks of society, andstampinguswiththemarkofconfessorsofChristinthemidstofaworldthatstill holds him in the same contempt aswhen, eighteen centuries ago, theynailed him to the cross. Theremust be some defect if we do not bring anatmospherewithuswhichismoreorlessinstantaneouslyfelt.CONFORMITYTOTHEWORLD.111It is the lack of this high tone of character that makes our privateMinistrations sopointless and ineffective.506 Forwhen parochial visits havenot been accompanied by a searching inquiry respecting the state of theirsoul, it is easily supposed that, because no suspicionwas raised, nonewasentertained;andthatiftherewasnotquitesomuchreligionwiththemaswithsomeothers,yettherewasnogroundforalarm,nordidthesolemnstatements

ofthepulpithaveanyspecificreferencetothem.

The importanceofstudyingurbanity507ofbehaviour inour intercoursewiththeworld,issometimespleadedasanexcuseforavoidingthedirectoffenceof the cross. But let it be remembered that God never honours acompromisingspirit.Thecharacterofourprofessionwiththeworldmustnotbe merely negative. It must be marked by a wise, tender, but unflinchingexhibitionofthebroadlineofdemarcationwhich,underthemostfavourablecircumstances of mutual accommodation, still separates the world and thechurchfromrealcommunionwitheachother.DidtheApostlemeannomoreby that emphatic term—“the course of this world” 508— than the round ofgiddy dissipation or vicious pleasure? Did this prohibition of worldlyconformity have no regard to the principles, the standard, the taste, theexternaldecencyofworldliness?Doeshiswarningagainstevencontactwiththeworld509—(deducedfromthereasonandfitnessofthings,aswellasfromthe express declaration of God)— not directly apply to all the sources ofinterest, the fellowship, the habit of mind and conversation, which by theScripturalstandardareprovedtobe“notoftheFather,butoftheworld?”510

Or will an evangelical accuracy of doctrine, and correctness of outwarddeportment, be sufficient to stamp our profession with the broad seal ofconformitytoourMaster’simage?—“Theyarenotoftheworld,evenasIamnot of theworld.” 511 ‘Doubtless’ (asArchbishop Seeker reminds us)—‘weshould endeavour to make religion agreeable; but not to make ourselvesagreeableby leadingourcompanytoforgetreligion.Weshould, ‘everyoneofus,pleasehisneighbourforhisgood;’butnotso‘pleasemen,’astofailinthecharacterof‘Servantsof112VIEWOFTHECHRISTIANMINISTRY

Christ.’512Weshouldbemadeinafittingsenseandmeasure,“allthingstoallmen,thatwemaybyallmeanssavesome;”butwewill loseourselves,andnotsaveothers,ifwearequitedifferentpersonsinthepulpitandoutofit.’513

TheseadmirablesentimentsfixtheprecisecharacterandScripturallimitsofChristian courtesy, bounding it by the line of Christian edification, anddistinguishing it by an entire disregard of our own interest, and a singledevotednesstothemainobjectofthesalvationofimmortalsouls.514Indeedasuccessfulattempttoingratiateourselveswiththeworld,wouldratherafford

matter for godly jealousy, than anticipation of advantage. To have attachedthe world to ourselves by adventitious accomplishments, while theMasterwhom we profess to venerate, is still to them a “despised and rejected”Saviour—toamindreflectingonScriptureprinciples, this isamatteroffargreater alarm than of self-complacency.515 If they could not endure theconciliatingattractiveness516oftheSonofGod,evenwhiledevotinghimselftotheirserviceataninfinitecosttohimself517—iftheycouldcountthegreatApostle—(endued with so large a portion of his Master’s loveliness ofdeportment)—“asthefilthoftheearth,andtheoff-scouringofallthings,”518

thentheycanonlycourtoursocietybyperceivingthatweapproximatetheirownstandard,ratherthantheseheavenlymodels.Sometimes, however, thisMinisterial associationwith theworld is justifiedonprinciple.Itissaidtooperateasarestraintonunbecomingconversationordissipated recreation. It is even conceived to promise positive advantage inrecommending religion to a more general acceptance. Yet surely thetransgressionofaplaincommand,havingaprimaryreferencetoMinisters,519

can be nothing less than wilful sin;520 while the motive pleaded in itsextenuationmarksthecharacterofthesin—“doingevilthatgoodmaycome.”Thebest-intentionedmotivescannever justify the infringementofaDivineobligation, even if (what in the present case is contrary to fact andexperience) the prospect of eventual benefit were both assured andsatisfactory.Butwhodoesnotknowthattheaweandrestraintofourpresencecannot reach the root of the evil? Its temporary and inefficient influencethereforeCONFORMITYTOTHEWORLD.113hasbeendearlypurchased,byloweringthetoneofMinisterialcharacter,byyieldingaconformitytothetaste,habits,andconversationoftheworld,andby a virtual sanction of an erroneous standard of conduct.521 Would theLevitical high-priests have descended from their sacred elevation ofimmediate intercoursewithGod, toparticipate in the frivolitiesofdecorousworldliness? Thenwhy should we, under amore spiritual dispensation, belessseparate,orourstandardbelessheavenly?Ifindeedthisconnexionwiththe world were to recommend us to their kindly consideration, yet noadditionalregardtoourMasteraccruesfromit—sinceusuallywehavebeenunabletomentionhisnamewithanyglowofinterest,norhasanyfeatureof

his holy image been illustrated or embodied in the spirituality of ourconversation.522Itisallowedindeed,thatourDivineMasteroccasionallyassociatedwithmendecidedlyadversetohisdoctrine.Buthecouldbreatheapollutedatmospherewith perfect security, and thereforemight venturewhere commonprudencewould forbid those to follow whose constitutions are predisposed tocontagion.Besides,his intercoursewith theworldwasuniformly thatofanInstructor,notofaConformist; andheaccomplishedhis importantdesigns,not by accommodating his conversational subjects to their taste (exceptindeedwhenillustratinghisinstructionsfromthetopicsandcircumstancesofthe day), but by chaining down their wondering attention to “the graciouswords,whichproceededoutofhismouth.”523ButisourintercoursewiththeworldthusconformedtoourMaster’spattern?Arewereadytodo“thehardandroughworkof114VIEWOFTHECHRISTIANMINISTRY

bringingGodintohisownworld?”524Orarewenottooeasilysatisfiedwiththe influence of outward restraints, while no plain testimony has beendelivered forhim“whoseweare,andwhomwe”profess to“serve?” Ithasbeenjustlyremarked,that“aworldlystateofmindisnotlessdestructiveoftrueholinessthangrosssin.”525TheexampleofDemas,thefellow-laboureroftheApostle,standsasabeaconatthecloseoftheMinisterialEpistles,toremindus—evenwhileinvigoratedbythegloriousprospectsofeternity526—of the need for watchful carefulness against this baneful snare of ourMinistry.527Onthefullconsiderationof thesubject, theWriter isconstrainedtoexpresshisdecidedconvictionthataverylargeproportionofourinefficiencymaybetraced to the source ofworldly conformity. This needs no proof in the toofrequentcasesofdecidedloveofpleasureanddissipation,‘For’(asMassillonaskshisclergy)‘afterhavingfullymixedinthediversionsandfolliesoftheworld, can you appear in a Christian pulpit, impressedwith a sense of theimportanceoftheGospelandzealousforitssuccess?’OfsuchMinisterswewouldspeak“evenweeping,”thattheyarethesoresofthechurch—thattheyhavegivenmorestrengthtothecauseofseparation,thanthemostpowerfulobjectionseithertoourestablishedformulariesorgovernment—and(whatis

far more fearful)—that they are charged with the awful responsibility ofdraggingCONFORMITYTOTHEWORLD.115immortal souls down to perditionwith them by their negligence, or by thepositiveinfluenceoftheirexample.But isnotalso the lax, indulgentapproximation to thespiritof theworld—either in our general habit and appearance—or in our intercourse with theworld—a leading, though not always tangible, cause of failure? Even thefaithfulexhibitionofthecrossmustbemateriallyweakenedbyalackofthecorrespondingexhibitionof itspower incrucifying itsMinisters to the lustsandaffectionsoftheworld.Aconnexionwiththeworldbeyondthepointofclearduty(orevenwithinthesenarrowbounds,withoutaheavenlytemper),mustbringusintoaworldlyatmosphere,whichdeadensthevigorousactingsof a spiritual life until, like the torpedo, we numb everything we touch.Conscience in a tender and susceptible state, might almost determine thequestion—Whatistheeffectofsuchconnexionsonthespiritualframe?Hasthere not been in this atmosphere a closer communionwith theworld thanwith God? Has the spirit of prayer not been well near extinguished, anddelight in themore spiritualexercises ofourwork fearfully lost?Anddoesnot our Ministry thus become (perhaps unconsciously to ourselves) weak,general, and indefiniteon themainpointof separation from theworld?Or,evenifourexhortationsreachtheScripturalstandardofdecision,musttheirpowernotbewhollycounteractedbythiscompromisingspirit?Accurateandearneststatementsoftruth,combinedwithsociableconformitytotheworld,willgivenooffence,andbringnoconviction.528Cowper’sline—‘Ifparsonsfiddle,whymay’ntlaymendance?’—hasatleastasmuchtruthaswitinit.Ifwegoonestepintotheworld,ourflockwilltakethesanctiontogotwo;thethirdwillbestillmoreeasy,andtheatmospheremoreenticing,tillatlastitprovesthat“abirdhastenstothesnare,anddoesnotknowthatitis forhis life.” 529 ‘TheMinister, therefore,whowouldnot havehis peoplegiveintoworldlyconformityinawayhedisapproves,mustkeephimselfataconsiderabledistancefromit.Ifhewalksnearthebrink,otherswillfalldowntheprecipice.’530 ‘Apreacherwhoenjoys thesmilesof theworld,canhopeforlittlesuccessfrom

116VIEWOFTHECHRISTIANMINISTRYGod;’but‘aMinisteroftheChurch,whoisentirelydisengagedfromtheloveofearthlythings,isagreattreasureandagreat“consolation“toher.’531

CHAPTERIII.THEFEAROFMAN.What conscientious Minister is not painfully reminded of the truth of theinspired aphorism—“The fear of man brings a snare?” 532 Perhaps notemptationismorespeciousinitscharacter,ormoresubtleanddiversifiedinits operation. Its connectionwithworldly conformity is sufficiently evidentfrom the recollection of man’s paralyzing influence upon Ministerialboldness.Mr.Scott, inhisearlyMinistry,appears tohavesufferedseverelyfrom this temptation. ‘This’ (he observes) ‘is the last victory the Christiangains—Here I findmy owndeficiency, asmuch ormore than in any otherrespect:andoftenIfeelaninwardtimiditywhenIamabouttopreachonanunpopulardoctrine,orexposeafoiblewhichsomeoneofmycongregation,whomIotherwiseloveandesteem,isremarkablefor:andineveryinstanceIfeelthegreatestreluctancetoresignthegoodopinion,ortoactcontrarytothejudgmentofthoseforwhomIhaveesteem.Itistrue,IamparticularlyboundtostriveagainstthisbyreasonofmyMinisterialoffice.Iamtospeakboldly,“notasaman-pleaser,butastheservantofGod“—andthereforeIendeavourtomasterallthesefears,toactimplicitlyasmyconsciencesuggests,withoutrespect of persons. Conformity to others in things unchristian, the fear ofman, a servile spirit of time-serving, etc. are the faults of Ministers, andeffectually hinder even those that desire it from performing the mostimportant parts of theirMinistry, both in public preaching, and by privateapplication.But thiskindofspiritdoesnot leave,exceptbyaveryspiritualanddevoutcourseoflife.IndeeditsexpulsionisthegiftofGod,anditistobeespeciallysoughtforfromhim.’533THEFEAROFMAN.117TherearefewofusofLavater’sself-observantstampthatwillnothavesomesympathy with this graphical delineation. In our public ministrations—aswithMr.Scott—convictionofduty isoftenalmost sacrificed to it.Subjectsuncongenialtothetasteandhabitsofinfluentialmeninourcongregationarepassedby,orheldbackfromtheirjustandoffensiveprominence,ortouchedwith the tenderest scrupulousness, or expanded with wide and undefinedgeneralities;sothat thesermons(likelettersput intothepost-officewithoutanydirection)areaddressedtonoone.Nooneownsthem.Noonefeelsanypersonal interest in their contents. Thus a minister under this deterioratinginfluence chiefly deals in general truths devoid of particular application—moreinwhatispleasingthanwhatisdirectanduseful.Manyothersubjects

may be equally necessary, or indeed more important: but these are moreconciliating. There is thus a continual conflict between conscience and theworld—Ioughttospeakforconscience’sake;butIdarenotspeak,forfearoftheworld.’Theoffensivetruthmustbesmoothed,disguised,andintermixed,untilitisattenuatedintoaninsipid,pointless,andinoperativestatement.Thespirit of cold refinement, which gives occasion to this compromisingMinistration,isoneofthemostbanefulhindrancestoourefficiency.Whetherinoroutof theChurch, it is therealspiritof theworld. Itwill tolerateandeven approve amodified system of Evangelical truth, while the entire andunflinchingpresentmentoftheGospelinitsnativesimplicityandspiritualityisunacceptable.Mr.Cecilremarks—‘Thereistoomuchofalow,managing,contriving,maneuveringtemperofmindamongus.Wearelayingourselvesout more than is expedient, to meet one man’s taste and another man’sprejudices.TheMinistryisagrandandholyaffair;anditshouldfindinusasimple habit of spirit, and a holy but humble indifference to allconsequences.’534

OurgeneralMinistration isalso ‘sore letandhindered’535by thisprinciple.Indeed the subterfuges of cowardice and self-deception are endless, when“the wisdom of this world” has begun to prevail against the simplicity offaith.Howseldomdotherichandpoor118VIEWOFTHECHRISTIANMINISTRYsharealikeinthefaithfulnessofMinisterialreproof!Howhardit is, insteadof“receivinghonouronefromanother,”toseekthehonourthatcomesfromGodonly!536Howreadyarewetolistentocautionsfrominfluentialquartersagainstexcessivezeal!Howmuchmoreafraidweareofothersgoingtoofar,than of coming short ourselves of the full requirements of the Scripturalstandard!—sometimes preferring intercourse with our brethren of a lowerstandard,orevenwiththeworld,ratherthanwiththosewhoseMinistrymostdistinctlybearsthemarkofthecross!Inhowmanycasesofconvictionisthe“lighthiddenunderabushel,”orexhibitedonlytothefriendsoftheGospel!How many shrink from “witnessing a good confession,” except under theshelter of some great name! How often are opportunities of usefulnessneglected! and the “endurance of afflictions “in “making full proof of ourMinistry” 537 avoided from the fear of the cross! ‘We cannot’ (we say) ‘doeverything at once.We hope to gain our point little by little.We dare not,

therefore, by taking a bold step upon the impulse of themoment close theavenuesofdistantandimportantadvantage.’ButdoesourconscienceclearusofadesiretofollowourMaster,without“takingupthedailycross?”Arewenotafraidof“beingfoolsforChrist’ssake?”Dowenotsometimes“becomeall things to allmen,”whenweought to remember that, “ifwe still pleasemen,wecannotbe theservantsofChrist?” 538Christianprudence indeed ismostvaluable in itsownplace, connection, andmeasure; and the lackof itbrings with it great inconvenience. But unless it is the exercise of faith,combinedwithboldness,andencircledwithawarmatmosphereofChristianlove, 539 itwilldegenerate,andbecomethe time-servingspiritof theworld.“Thefearofman”oftenassumesthenameofprudence,whileaworldlyspiritofunbeliefistheactualdominant,thoughdisguised,principle.Butfearoftheprofessingchurchisalsoaseriouspartofthistemptation.Weare afraid to exhibit thedoctrinesofgrace in their fulness andprominence,lestwewouldbethoughtunmindfulTHEFEAROFMAN.119of the enforcement of practical obligation. The freeness of the Gospelinvitations, and the unreserved display of Evangelical privileges, are oftenfettered by the apprehension of giving indulgence to Antinomianlicentiousness. The fear of the imputation of legality restrains the detailedexpositionof relativeduties.What further proof doweneedof thebanefulinfluenceofthistemptationthantherecollectionoftwoApostlesbeguiledforashortmomenttodenythefaithoftheGospel?540“Withme”(saidPaul tohispeople,whosedeterminedresistancetotheweaknessofhisbrethrenwasthehonouredmeansoftheirrestoration)“itisaverysmallthingthatIshouldbejudgedbyyou,orbyman’sjudgment.HethatjudgesmeistheLord.”541

Indeedthe lackofsinglenessofaimobscures theworkofgraceinourownhearts;norcanwemaintainourpeaceofmindunlesswefeelthatwehavebutOnetoplease—that“OneisourMaster,evenChrist.”542Noristhissupremeregard toourgreatMaster less important to insure thesuccessofourwork.Where “the truth is imprisoned”—if not “in unrighteousness,”543 yet inunbelief—theremustbealackofpowerupontheMinistration.The direct violation of Christian integrity has a necessary tendency toenfeebleexertionbydivertingourmindfromthatmainobject,which is the

edification and salvation of our people. This should always direct our timeand energies; and compared with this, every other object is utterlyunimportant.Thevoiceofconscienceanddutyspeakswithaweakertoneinaworldlyatmosphere.Thehabitsofself-indulgencearestrengthened,and theexercises of self-denial proportionately diminished in frequency andeffectiveness.Thus,astheheart ismoreintheworld, it is lessinourwork;our duties are consequently performed with reluctance, and they areunproductive in their results. Though we would by no means advocateindiscretion, yet well-intentioned imprudence is far better than the frigidwisdom of this world; and it will invariably be found that those who actopenlywithanhonestfreedom(thoughtheymayprobablycommitmistakes)willgenerallybeborneoutandfindtheirpathultimatelysmoothed;whilethetemporizing spirit, that aims to please both God and man, will meet withdisappointment fromboth.WhereGod isnothonoured,hewillnothonour.And in place of an attractive Christian boldness, our people, under theinfluence of our example, will sink into the same numbed spirit we have;while their confidence in us will be materially weakened by the manifestevidenceofourinefficiencyandunfruitfulness.120VIEWOFTHECHRISTIANMINISTRYNolessthanfourtimesinasingleverseGodwarnshisprophetagainstthisbesettingtemptation.544Atanothertimehethreatenshistimidmessengerwithutterconfusion.545Yet let theservantofGodgirdhimselfwithhisChristianpanoply,andhewillfindampleprovisionmadeforhiscompletesuccess.Lethimstudymoredeeply thehighdignityofhisgloriousMinistry.546LethimseektorealizethepresenceofhisheavenlyMaster“walkinginthemidstofthegoldencandlesticks,”todirect, invigorate,anduphold“theangelsofhisChurches.” 547 Let him associate himself with those Ministers who aredelivered from this degrading bondage, and “professing a good professionbeforemanywitnesses.”548LethimcallouthisChristianprinciplesintomoreuniformandactiveoperation.ThefearofGodwillsubjugatethefearofman;andhoweverstrongthe“confederacy,”ifhewill“sanctifytheLordofHosts,hewillbeasanctuarytohim.”549FaithexercisedinsimplicitywillbringintoviewaninvisibleandpresentGod—acoveringintheenduranceofthecross,evenfrom“thewrathoftheKing.”550Thus,while“thefearofmanbringsasnare,”itiswritten,“whoevertrustsintheLordshallbesafe.”551

CHAPTERIV.THELACKOFCHRISTIANSELF-DENIAL.552

Itmaybegenerallyremarked,that,unlessourworkexhibitstheself-denyingcharacterofthecrossofChrist,itistheChristianMinistryinletteronly,notinspirit;itisnottheworkthatGodhasengagedtobless.ThemotivestothisMinisterial principle (if it were not for the strong counteracting current)wouldbe irresistible.The impressive solemnityofOrdination (inwhichwevoluntarilyboundourselvesto‘layasidethestudyoftheworldandtheflesh553)mightbethoughttogiveattheveryoutsetanimpulseLACKOFCHRISTIANSELF-DENIAL.121toacourseofhabitualself-denial inourconsecrationtotheserviceofGod.But thecontinualstrugglewithnaturalself-indulgence,and the influenceofold habits (perhaps the habits of our former unconverted state) fearfullyoperate to lower the Scriptural standard of exertion. The cultivation,therefore, and exercise of this habit, are the springs of themost beneficialactivity; and the lack, or the enervation of it, proportionally relaxes theoperation of our high motives and encouragements. Archbishop Leightonadmirably sets forth John the Baptist as an example to Ministers of thegospel:tolive,asmuchaspossibleintheirconditionandstation,disengagedfromtheworld—notfollowingitsvaindelightsandways—notbathinginthesolaces and pleasures of earth, and entangling themselves in its care; butsoberandmodest,andmortifiedintheirwayofliving;makingittheirmainbusinessnottopleasetheflesh,buttodoservicetotheirLord,towalkinhisways,andpreparehiswayforhimintheheartsofhispeople.’554TheApostlesetsbeforeusthehabitualtemperanceofthewrestler,astheillustrationofhisown Ministerial exercises, and as the safeguard to preserve his ownstedfastness;555 thenecessity forwhichwas inno respectdiminishedbyhishighChristianattainments.ThemissionaryEliot issaid tohave‘becomesonailed to thecrossof theLordJesusChrist that thegrandeursof thisworldweretohimjustwhattheywouldbetoadyingman.Hepersecutedthelustofthefleshwithacontinualantipathy;andwhenhethoughtthataMinisterhadmademuchofhimself,hewenttohimsaying—‘Studymortification,brother;studymortification.” 556Wemight indeed apply the Apostle’s remark on asubjectnotwhollydissimilar—“Ifamandoesnotknowhowtorulehisown”self, “how shall he take care of the Church of God?” 557 Fidelity to God

requires the abridgment or relinquishment of whatever is inconsistent with“givinghimselfcontinually122VIEWOFTHECHRISTIANMINISTRYtoprayer, and to theMinistryof theword.”Hemay“escape,” indeed, “thepollutions that are in theworld through lust;” but the subtle indulgence ofsloth or levity still besets him with an influence as injurious as worldlydissipation.558But to illustrate this important habitmore in detail—It shouldbe visible inourmanners and communicationwith our people. The ordinarymove of ayoungMinisterfromtheUniversitytoacountryparishbringshimintoanewworld.His intercourse, up to now conductedwithmen on his own level—menofgoodbreeding,education,andintelligence—mustnowbeexchangedfor contactwithmenof unfurnishedminds, and engaged inpursuits utterlyuncongenialwithtasteandrefinement.Norisheatliberty(asinthecommonwalks of life) to decline their intercourse. He has bound himself by thedeepest responsibility to live for themandwith them,on termsnotonlyofconsideration and respect, but of mutual confidence and love. He musttherefore deny himself, to “condescend to men of low estate.” He mustacquainthimselfwiththeirmanners,theirmodesofthinkingandexpression,andtheirconnectionswithoneanother,inordertobringthemunderthedirectinfluenceofpastoral instruction.ThedignifiedcondescensionofourDivineMaster’sMinistry furnishes thebestpattern forhis servants.He“spoke thewordsto”thepeople—notasinhis infinitewisdomhewasabletospeak—but “as they” in their infantine state of intelligence “were able to hear;” 559

andhe invited them to“learnofhim,” in theassurance, thathewas“meekand lowly in heart.” 560 The lack of conformity to this pattern shuts up theavenuesofconfidence,andconsequentlytheprospectsofsuccess.Itgivesaforce of repulsion rather than of attraction to Ministerial intercourse. The“roughplaces,” insteadofbeing“madesmooth,”aremademore roughandimpervious.561VIEWOFCHRISTIANSELF-DENIAL.123

The duties of the Ministry will constantly exercise Christian self-denial.562

Thus it was with our Master. His food and rest were even foregone or

forgotten in his absorbing delight in saving souls.563 Seasons of necessaryretirement were interrupted without an upbraiding word.564 Hunger, thirst,cold,orfatiguesetnoboundstothedeterminedforgetfulnessofhimself.Howuniformly also did the great Apostle prefer the spiritual advantage of hispeopletohisownpersonalcomfort!565—apatternforusinthedailysacrificeofourease,convenience,andlegitimateindulgence.Asregardsthevisitationof thesick—itwas saidofMr.Grimshaw(could itbe saidofmanyofus?)that‘nightanddaywerethesametohim.Hehasbeenknowntowalkseveralmiles in thenight, instormsofsnow,whenfewpeoplewouldventureoutoftheirdoors, to visit a sickperson.’ 566Wemustbe thepastorsof thewholeflock,notofaselectfew;notindulgingourselveswiththemosthopefulandinteresting, but labouring for thosewhose urgent need cries loudly for ourinstruction—likethegoodshepherd—bestowingourprimaryattentiononthelost sheep.567 In detail—we shall often have much to bear from theirignorance and weakness: sometimes also from their impertinence andunreasonable demands. But the grand object of winning their souls willrestraineventheappearanceofharshnessorpetulancewhichmight“turnthelame and diseased away,” when “rather they ought to be healed.” 568 Themeanestofourpeoplemusthavehisfullshareofourconsideration.Lethimhavefreeaccesstousatproperorevenatinconvenienttimes.Letuscarefullyweigh his every scruple and difficulty. What seems trifling to us, may beimportanttohim.Hisdoubtsandperplexitiesaresacredtohim,andrequirethe same tender sensibility of treatment, as if theywere sacred to us. ThisexerciseofsympathywillnotonlytellonthesuccessofourMinistry,butwillalsoformusintoastyleofexperientialpreaching,which‘willbeafarmoreeffectivepartofourequipment,thananyclassicallearning,oreventhanthecriticalknowledgeoftheScriptureitself.’569124VIEWOFTHECHRISTIANMINISTRYThere is also the imperceptiblygrowing tendencyofold age towardabatedvigourandactivitywhichbringsachillingfrostordampuponourenergies;and in various ways it gives advantage to the ever-watchful enemy tocounteractorparalyseacourseofusefulness.Massillonspeakstothispointimpressively—‘Never’(hesays)‘consideryourMinistry,atanyperiodofit,asasituationofhonourablerepose.Donotthinkofappropriatinganytimetoyourself if you can, by a different application of it, preserve only one soul

fromperdition.Donotcontentyourselveswithgoingthroughyourpublicandordinaryduties,afterwhichyouarereadytopersuadeyourselvesthatyouaredischarged from every other. Do not let age itself, do not let the long andactivedischargeofyourMinisterialavocationsinwhichyouhavegrownold,suggesttoyoualegitimatereasonforceasingfromthecombat—andatlengthofenjoyingthereposetowhich,aftersomanyyearsoflabour,youmayseemtobeentitled.Rather letyour “youthbe renewed like theeagle.”Zealmaysupply powers which nature may in appearance refuse. These preciousremainsofdecayarehonourabletotheMinistry.Donotletoldagebecomeamotiveforanyindulgencewhichmaynotbestrictlyconsistentatthecloseofa life that has been dedicated to the discharge of the pastoral obligations.ContinuetoaboundintheworkoftheLord.’570Self-denial must also control ourMinisterial study. The importance of thehabitofstudyhasbeenalreadynoted.571Butnolessimportantisitscontrol.Fromtheliteraryeducationofclergymen, itwilleasilybeperceivedthatanardour for extra-professional studies is a temptation exactly fitted to theirsituationorpreviously-formedhabits;andonebywhichtheyaremorelikelyto be seduced than by others of a less specious appearance. ‘And thus theliterarypursuitsofaMinisterwillinmanycasesaffordstrongevidenceofhisreligiouscharacter.Secularstudies,howevercongenialtoaperson’staste,ornecessary for his recreation, cannot possibly be the chief object of anyMinister who is conscientiously devoted to his pastoral engagements.’ 572

Theseremarksplacethesubjectinajustlight.TheusefulnessofthesestudiesentirelyLACKOFCHRISTIANSELF-DENIAL.125dependsupontheirsubordinationtothemainpurpose.Holdingtheprincipalplace,theytendtosecularizeourspirit,toengrossourtime,andtodivertourattention from a primary regard for our people who, in the lack of ourwatchful superintendence, are in danger of perishing in ignorance and sin.The‘“vowsofGod”(asMr.Scottremindsus)“areuponus.”Allourreadingoughttobesubservienttotheimmediateobjectofinstruction.Wemayreadany book, ancient or modern, sacred or profane, infidel, heretical, orwhatever;but always as Ministers, to note those things which may betterenableustodefendandpleadforthe“truthasitisinJesus;”nevermerelyforamusementorcuriosity,orfortheloveoflearning,simplyforitsownsake,or

forthecreditoradvantagesthatarederivedfromit.’573No one attains remarkable eminence or .success, without a resolute andhabitual self-denial in subordinating every secondary point to the primaryobject.PerhapsthehighestpraiseforaMinisteroftheGospelwasgivenbyDr.Johnson,whenheremarkedofDr.Wattsthat,‘whateverhetookinhandwas,byhisincessantsolicitudeforsouls,convertedtotheology.’Andindeedthis determined singleness of purpose is indispensable to a conscientiousdischargeofMinisterialobligations.Howfearfulwouldbetheresponsibilityofasoulpassingintoeternityunregardedanduninstructed,whileourmindswere engaged in some pursuit of literature, taste, accomplishment, or evenabstracttheology!Howself-convictingwouldbetheconfession,“Whileyourservant was busy here and there, the man was gone!” 574 It is alwaysdangerous to prefer the indulgence of study to the active exercises of theMinistry;oratleastto“giveourselvestoreading”soastoneglecttheworkofpastoralinstruction.575Theseavocationsarelegitimatein126VIEWOFTHECHRISTIANMINISTRYtheir character, but criminal in their over-indulgence. An engrossingattachment [to these],preventinganentireself-devotednessofheart, thoughlessscandalous,mayeventuallyprovelittlelessprejudicialtoourusefulnessthan the palpable love ofmoney or of pleasure. And therefore—‘as to thewaterswhicharedrawnfromthesesprings,howeversweettheymaytastetothecuriousmindthatthirstsfortheapplausewhichtheysometimesprocure,Ifear there is often reason to pour them before the Lord with rivers ofpenitentialtears,asthebloodofsoulswhichhavebeenforgotten,whilethesetrifles have been remembered and preserved.’576 Such (as we alreadyremarked) was the godly jealousy of Henry Martyn, lest his literary andtheological pursuits (for even with theology, unless it is made a spiritualstudy,itmaybeasecularizingindulgence)shoulddeadenhissoultohismoreholyexercises.577Thesolemnordinationengagementimpelsus—ifnottoputaway—at least to restrain within very contracted limits, many matters oflegitimateChristian interest.Do this under the conviction (to again use theforciblewords ofDoddridgewho cannot be suspected of prejudice on thissubject) that they employ a very large portion of our retired time; and thattheyarestudiedaspoliteamusementsforourownmind,ratherthanasthingswhichareapparentlysubservient to thegloryofGod,and theedificationof

ourflock.Andconsequently,Ifeartheywillstandasarticlesofabatement(ifImaysoexpressit)inourfinalaccount.Whentheyaremademanifest,theywillbefoundas“workstobeburnt,”nobetterinDivineesteemthan“wood,hay,orstubble”(1Cor.3.12,15)—howeverbeautifullytheymayhavebeengarnished or gilded over.578 The best prospect ofMinisterial fruitfulness, inthe heavenly view of Leighton, is to ‘count the whole world one grandimpertinenceincomparisonwiththecrossofChrist.’InthemindofProfessorFranck, at the period of his conversion—‘Whereas I had only too muchidolizedlearning,InowLACKOFCHRISTIANSELF-DENIAL.127perceivethatallattainmentsatthefeetofGamalielaretobevaluedlikedungincomparisontotheexcellenceoftheknowledgeofJesusChristourLord.’579

Christian self-denial must also be extended to Clerical amusements andrecreations. The amusement of cultivating any accomplishments needs awatchfulsubordination.Mr.Cecilcutthestringsofhisviolinandthrewasidehis painting brushwhen he detected his indulgencewas diverting hismindfrompresentduty.580Again—therecreationoffarming,pursuedasabusiness,issurelyan inconsistent“entanglementwith theaffairsof this life.” 581 ‘Letthe ministry’ (as Mr. Scott exhorts us) ‘have our whole time. Let evenrecreation and animal refreshment be so regulated, moderated, andsubordinated,thattheymaynotinterferewithourgrandemployment,orunfitus for it; but rather recruit and prepare us for it, that theymay all becomesubservient to ourmain object.’ 582 Neither mind nor body, indeed, can besustainedwithoutmoderate relaxation.Butwhatspiritualself-observerdoesnotfeeltheneedforincessantwatchfulness,lesttheloveofeaseandpleasureabatestherelishforheavenlyemployments,andconsumethatprecioustimewhich ought to have been industriously devoted to our high calling?Archbishop Seeker justly remarks—‘Not all things that are lawful areexpedient;andcertainlynotthesethings,’(speakingofworldlyamusements)‘further than theyare in themselves requisite for thehealthof thebodyandthe refreshmentof themindor some reallyvaluablepurpose; theyareall amisemployment of our leisure hours which we ought to set our people apatternoffillingupwell.AMinisterofGod’sword,attentivetohisduty,willneither have leisure for such dissipations, public or domestic, nor have a

likingforthem.583128VIEWOFTHECHRISTIANMINISTRY

Andmaynot this self-denial apply toClerical attendanceuponoratorios,584

musical festivals, and similar exhibitions? If ourworldly parishioners,whohear our pulpit remonstrances against the pursuit of this world’s vanities,shouldexpresssurpriseorpleasureatmeetingusatsuchplaces,oughtnotourconsciencestowhisperawholesomedoubtrespectingtheexpediency’ 585 (tosay the least) of our attendance? Much more, according to the rule justreferredto,ifourpresenceshouldgivepaintoatender,orindeed(asinthecase alluded to by the apostle) a scrupulous conscience,586 oughtwe not torefrain? Admitting abstractedly that the indulgence is legitimate, yetforbearance is the present duty—the neglect ofwhich is a “sin against ourweak brethren, and therefore a sin against Christ.” 587 In doubtful cases,Christianloveandself-denialdictatethestraitandthesafestpath.Restraintisthenaturalanddirectexpressionof“loveforthebrethren.”Itsavesusfromthepossiblehazardofbecomingstumblingstones to those,whomweoughttoguideinthewayofthecross.Asanactofviolencetoourowninclination,atthesupposedcallofduty,itisalsointhetruespiritofourDivineMaster’sinjunction—“Denyyourself.”588And it isanexemplificationof thepracticalrule—“Brethren,youhavebeencalledtoliberty;onlydonotuselibertyasanoccasionfor the flesh:butby loveserveoneanother.” 589On thisprinciple,clergymenhavebeen led to relinquish the amusement of shooting.Withoutattaching moral evil to this recreation, yet surely it does not exhibit theMinister in his properLevitical habits.Would not the transition be deemedsomewhat violent, to visit the sick and dying on the way home fromshooting? Couldwe leave the dog and gun at the threshold, and expect torealizeinthesickchamberthenearnessofeternityinitsunspeakablehorrors,oritseverlastingjoys?Wouldnotashootingoutfitrepelratherthaninviteatemptedconscience,seekingspiritualcounselfromourmouth;orLACKOFCHRISTIANSELF-DENIAL.129an awakened soul, anxious for an answer to the infinitely momentousquestion—“WhatmustIdo tobesaved?”Theseholyemployments—whichseemparticularlytocallforanunctionfromabove,ortosupposeahabitualframe of spiritual aspiration—carry to themind somanifest an incongruity

withsucharecreation, that it isdifficult toplaceitsabandonmentuponanylessgroundthanofpositiveduty.Itmaybeasked—‘Whatvirtueisthereinabstainingfromthingsindifferent?590Why,ifweareconvincedoftheirinnocence,maywenotactaccordingtoourownconvictions,ratherthanaccordingtothesuperstitionsofothers?’But“noman“—especiallynoMinister—“livesforhimself.”591The“strongoughttobeartheinfirmitiesoftheweak,andnotpleasethemselves.”592Willnotanhonest self-scrutinydetect a criminal fondness forpleasure?Forwhatotherprinciplecouldallowthehabitofself-gratificationatsoseriousacosttotheinterestsofothers?Ineffect,todespisebyourconduct,whatappearstousasweakness,scrupulousness,orprejudice,isthewaytoconfirmratherthancurethe evil—while the sacredness of theMinisterial standard is lowered, withequalinjurytoourselves,andtothedignityandblessingofourwork.The sum of what is offered for consideration is simply this—Whateverexperiencehasprovedtochillourfervour,todissipateourmind,todivertourattention, or to occupy a large portion of our time or interest, is the “righteye,”thatwearecalledto“pluckoutandcastfromus.”593FarbeitfromtheWritertoadvocateasceticausterity.Hewouldnotrenderthebowuselessbykeeping it always bent. He would not forget that we are men as well asministers;servantsandnotslaves.594Butdowenotwarnourpeoplethatthelove of any created object, which interferes with our Saviour’s claims tosupremeaffection,ruinstheirhopesofsalvationforeternity?Andshouldwenot remind ourselves that the attraction of the mind to any one subject ofinterest,divertingourmindfromourconsecratedemployment,involvesitinthe positive guilt of unfaithfulness to our Master? It must bring a curseinsteadofablessinguponourMinistry,andmaywellleadustotrembleforour ultimate safety. The devoted servant of God will find a measure ofrelaxationinturningfromthemorepainfultothemoresoothingexercisesofhiswork.Sometotaldiversionwill,however,occasionallybeneeded.Andlet130VIEWOFTHECHRISTIANMINISTRYhim not suppose that his Master requires labour when both his body andspiritsdemandrest.Awisemanagementofdiversionwilltendtostrengthen,ratherthanenervate,thetoneofhisspiritualcharacter,andthepowerofhisMinistry.

CHAPTERV.THESPIRITOFCOVETOUSNESS.CovetousnessinMinistershasalmostgrowntoaproverb.JudasisanawfulexampleofitsconsistencywiththehighestMinisterialgifts.ItisnotthefaultofanyEcclesiasticalsystem,butthenaturalprincipleofacorruptandselfishheart. It readily appended itself to Popery, from the transfer of theaggrandizing spirit of the system to individuals. But Judas andDemas hadbeenitsvictimslongbefore“theManofsin”sprangupintheChurch.IthasattacheditselftoProtestantEstablishments—inthehigherdepartments,fromthe influx of wealth—and in the lower departments, from the lack ofsufficientmeanstomeetpresentdemandsandfutureexigencies.Inthislatterview,especially,italliesitselftoeverysystemofProtestantdissent,withaninfluenceashabitualanddestructiveasinanyEcclesiasticalEstablishment.The frequent Scriptural connexions of this selfish principlewith the sacredoffice,595 were doubtless intended to warn the servant of God of a mostprevalent temptation. Our Church, without any express mention, haspointedly alluded to it in each of her Ordination services. She warns herdeaconsfromthewordofGod,thattheynotbe“greedyforfilthylucre.”Sheexhibits toherpriests theawfulpictureof“ahireling,” 596 at the same timeinstructingthem“howtheyoughttoforsakeandsetaside(asmuchastheyTHESPIRITOFCOVETOUSNESS.131may)allworldlycaresandstudies;”andquestioningthemagainmorecloselyabouttheirdiligenceandreadinessin“layingasidethestudyoftheworldandthe flesh.”Shedeems it necessary togive toherhighest orderofMinistersthis solemncharge: “Be to the flockofChrista shepherd, not awolf; feedthem; do not devour them.” 597 It was a blot on the celebrated heathenmoralist598 that, while he vehemently declaimed covetousness, he wasthroughouthis life,aslave to thebase trafficofusury.Howdiscreditable isearnestpreachingagainst thisbesettingsin, ifourpersonalhabits,or familyholdings,exhibititspollution!Whenwewarnourpeopleagainst“theloveofmoney,astherootofallevil,”599theywilllookintoourowngardenforthisdestructiveweedwhichmaypossiblybegrowingthere,evenwhileweseektorootitoutofeverygardeninourparish.Covetousnessisverydistinctfromfrugality,whichisarealduty—implyinga

well-directed and moderate use of the things of this life—“owing no mananything “—“using the world, as not abusing it,”—like a good steward,makingsuchprovisionfor thepresentnecessityaswillpreventourfamiliesfrombecomingburdensometothechurch.This,withChristiancontentment,formsa rightcharacter.Butcovetousness isan inordinate thoughtof,desirefor,andemploymentin,thecareofthisworld.Itspalpableexhibitionisseenin ahabit of saving—orwatching too closely overwhatwehave, and in arooted reluctance topartwith it.This isgenerallyconnectedwitha lackofconsideration and sympathy for calls of distress, and with a very limitedconsecrationofour substance to theextensionofourRedeemer’skingdom.ThereportsofourReligiousSocietiesoftenmarkasomewhatunaccountableaverage of subscriptions from those whose capabilities are so widelydisproportionate.600 Thismay often arise from the great variety of channelsintowhich thebenevolent fund isdistributed;butdoes it neveroriginate inlackofeconomy,self-indulgence,orcovetousness?132VIEWOFTHECHRISTIANMINISTRY.Specious forms of this principle often belong to those who are highlyconnected in the world; and the injury—unconscious perhaps to theindividuals themselves—is generally exhibited in a lowered standard ofseparation from the world, in an unspiritual cast of mind, walk, andconversation, and in a straitened Divine influence on their work. In Mr.Cadogan,601 the dignity of the Ministerial character rose superior to theadventitious circumstances of his elevated rank,without anydegradation inhis personal claim to respect. And the spirit of simplicity and holinessmaintainedthroughouthiscourse,washonouredwithparticulartokensofhisMaster’sapproval.602In the more ordinary walks of theMinistry we may discern “the cloak ofcovetousness”—in a mean attention to small matters—in the motives thatinfluence our plans of economy—in carefulness to maintain presentappearances—in contrivances to shift expenses onto others—in thepleasurable excitement from the prospect of gain—in an undue depressionfrom thedisappointmentof it—in thenatural currentofour thoughts in thedirectionoftheworld—inthereadinesstoputlessermattersonalevelwithreligion.AlloranyoftheseactsofthisdetestableprinciplemustdeadentheexercisesoftheChristianlifeandMinisterialenergy.

We may refer also to a rigorous enforcement of ecclesiastical claims—alitigiousandunconciliatingspirit,endinginafatallossofourmostimportantinfluence.Withoutanyfairgroundforthechargeofinjusticeorextortion—theremaybe a lackof tenderness and recollectionof themain endsof ouroffice, andof the solepurpose forwhichamaintenance is secured tous.603

Whateverconsiderationmaybelongtotheduesupportofourfamily,yetthenobleTHESPIRITOFCOVETOUSNESS.133spiritoftheministryrisesaboveselfishconsiderations,andfixesonthegreattrust committed to us.604 In prospectively regarding also the rites of oursuccessors,wemaykeepinmindBishopTaylor’swholesomecaution—“Donot let not the name of the church be made a pretence for personalcovetousness—bysayingthis,youarewillingtoremitmanythings,butyoumustnotwrongtheChurch;forthoughitistruethatyouarenottoprejudiceyoursuccessors,yetmanythingsmayindeedbeforgivenonjustoccasions,fromwhichtheChurchwillreceivenoinconvenience;youmaybesurethattherearefewthingswhichyouareboundtodoinyourpersonalcapacity,butyouareobligedtoperformthat,andmuchmore,asyouareapublicperson.’605Evenaheathenhasremarked,that‘thereisnomoreplainsignofanarrowand little mind, than the love of riches.’ 606 And what need is there for aconstant guard against those inclinations and occasions of temptations thatfeedthepowerofthissubtleprinciple!HowhardisittohabituallymaintainapracticalbeliefoftheScripturaldeclarationsofthefearfulinfluenceofricheson our spiritual interests, and by consequence, on ourMinistry!—“You, OmanofGod”(isthefatherlycounseltoayoungMinister)“fleethesethings.”607 In the return of Apostolic simplicity, self-denial, and love, we mayanticipateaPentecostaleffusionofthespirituponourMinistrations.Covetousness is farmore specious thanworldly conformity. It hasmuch topleadunder the cover of necessity, justice, prudence, and economy.Yetwemaydetectitsrealcharacterunderallitsdeceptivegarbs.IsnotthestraitnessofmeansoftenanexcusefromtheexerciseofChristiancharity,whilelittleornorestraintislaidupontheexpensivenessofthedress,thetable,furniture,ormode of living? Is not the charitable fund sometimes, in seasons ofdepression,thefirstthatiscurtailed?Anddowenotcontinueto“dwell,”asbefore,“inpaneledhouses,whilethehouseofGodlieswaste?”608

134VIEWOFTHECHRISTIANMINISTRYSelf-denialinthefamilyeconomymustalsoexerciseawholesomerestraint.Theeducationsystem(whenengagedinprincipallytokeepupappearances,or for the worldly advantage of children), and the adoption of worldlymaxims in the education and management of our families (which in Mr.Scott’sjudgment‘constitutesaconsiderablepartofthesinsofthechurch inthepresentday’),comeunderthiscensure.ItisalsotooplainthatthefamiliesofClergymenaresometimesbroughtuptoworldlyexpectations,ratherthanas disciples of the cross, and citizens of heaven. Too much weight canscarcelybegiventoMr.Scott’sinestimableinstructions,astheembodiedandmost successful principles of his domestic system. ‘We are to live’ (heremarked)‘at thealtar;butaliving,abaredecentmaintenance,withoutanyavariciousorambitiousviewsofadvancingourselvesorourfamilies,shouldcontentus.’Itwasuponthisprinciple(hissoninformsus)‘heactedthroughlife—notthatheinanywayreflectedonclergymenwhowereborntowealth,oronwhomProvidenceotherwiseconferredit,ifonlytheymadeproperuseofit.Aspiringafteritwaswhathecondemned.’Hisfavouritemaximwas—(what is best for the soul is really best for us,’ and ‘he ever looked uponworldly possessions with a jealous eye, for his family as well as forhimself.’—‘Thegrandsecretofhissuccess’(thatwhichgavehim,ashetellsus, themost satisfaction in the retrospectat thecloseofhis life)appears tohavebeenthis—‘thatIalways“sought“formychildrenaswellasformyself,in“thefirstplace,thekingdomofGodandhisrighteousness.”‘‘Thisview’—hissonobserves—‘wouldextendtothevalue,practicallyandevidentlysetoneternal things in preference to temporal things: and very particularly to thedisposalofhischildreninlife,theplacesofinstructiontowhichtheyshouldbe sent, the families they should visit, the connections which they shouldform,andtheopeningswhichshouldbeembracedorrejectedforthem.’609CovetousnessinallitsvariedformsismoreeasilydetectedinaMinisterthaninprivateChristians.The sourcesofhis clerical income,beingdrawn fromhis people, are generally known; and consequently its capabilities anddisposalaremattersofpubliccomment.Besides,“asacitysetuponahill,hecannotbehid.”610AnymarksofviciousindulgenceupontheappearanceofhishouseholdTHESPIRITOFCOVETOUSNESS.135

willbe “knownand readbyallmen.”TheApostle’s appeal toGodon thispoint 611doubtlessopens tousoneof thegrandmainspringsofhis success.Ontheotherhand,thereisnomorefatalhindrancetotheMinistry,nonethatmakes our person and laboursmore contemptible in the eyes of theworld,than this idolatrous principle. It counteracts the grand design of our office,whichis todrawmenfromearth toheaven.Itcankersmanysourcesofourusefulness—suchassimpledevotednesstothework,charityandhospitality,accordingtotheextentofourmeans.Ithindersthespiritualelevationofthesoul,anddenies theconsecratedcharacterofouroffice.612GeorgeHerbert’sprimitiveParson,therefore,‘laboursmostinthosethings,whicharemostapttoscandalizehisparish.Heisverycircumspectinavoidingallcovetousness;neitherbeinggreedytoget,norniggardly tokeep,nor troubled to lose,anyworldlywealth; but in hiswords and actions slighting and disesteeming it;eventowonderingthattheworldshouldvaluewealthsomuch,whichinthedayofwrathhasnot onedrachmof comfort for us.’ 613 Themost effectualpreventionsof this corrodingpassionare—tohavebut fewwants—to learnfromourpoorChristianday-labourerstocultivatefaithforthefuture—tolivenotformenorfor time,butforeternity—tohavethegloryofGod,andthegoodofour fellow-creatures constantly inview—to studyourMaster’s lifeandexample—toobtainagradualconformitytoitsspiritbyhabituallyeyeingthe cross—and to remember, as Ministers, that an earnest desire to gaincontinuallymoresoulstoGodisthesoleavaricepermittedtoapastor.614136VIEWOFTHECHRISTIANMINISTRY

CHAPTERVI.NEGLECTOFRETIREMENT.Inthemidstoftheincessant,pressing,andactiveavocationsoftheChristianMinistry, how seasonable is the considerate advice of our graciousMaster—“Come apart by yourselves into a desert place, and rest awhile? 615 Thespirit of prayer cannot breathe freely in the atmosphere of constant andexciting employment. Not that we would seek retirement, like thecontemplative monk, for the purposes of abstraction; but to recruit ourspiritual energies for renewed exercises of self-denial and perseverance. St.Paul’sjourneytoArabiaimmediatelysubsequenttohisconversion(ofwhichno mention is made in the inspired record of his Ministerial travels) wasprobablynot toexercisehisMinistry,but to‘receivefurtherrevelations.’ 616

SecretprayerandmeditationweredoubtlessthechannelsofDivinerevelationtohissoul;whilethemoreaccurateandundisturbedstudyofhisownheart,and the calculations of the fearful cost before him,must have been amostprofitableoccupationforthisintervalofcomparativeprivacy.617ThespiritofBrainerd’sadvicetoayoungcandidatefortheMinistrywasinNEGLECTOFRETIREMENT.137hisownholycharacter—‘Theway’ (hesaid) ‘toenjoy theDivinepresence,and be fitted for distinguishing service for God, is to live a life of greatdevotion and constant self-dedication to him: observing the motives anddispositionsofourownhearts,fromwhichwemaylearnthecorruptionsthatlodgethere,andourconstantneedofhelpfromGodtoperformtheleastduty:and, oh! dear sir, let me beseech you to frequently attend to the preciousduties of private fasting and prayer.’ 618 The few among you who arenecessarily publicmen, deserve the sympathy andprayers of the church. Iftheirhabitsof lifewerenotveryclearlyappointedfor them, theirparticulartemptations(aswetrust)sensiblyfelt,andtheirwatchfulnessandsimplicityof faith habitually exercised; their own souls must suffer loss, whateveradvantage might accrue to the church through their disinterested labours.Probablya strict adherence toEliot’squaintbut excellent rule tohisyoungstudentsisofgreatservicetothem—‘Iprayyoulooktoit,thatyoubeearlybirds:’ meaning, we conclude, not merely early risers, but early Christianstudents,andaboveall,earlyworshippers.Thecultivationofhabitsofretirement isof thehighest importance.Popular

engagements must not interfere with our own personal interests, orMinisterial store. An experienced father with a well furnished mind, andintellectualhabits,canaffordtomakesacrificesoftimeforthepubliccause,whichwouldcostayoungMinister thehazardofhispermanentusefulness.He must at all events secure for himself time for Biblical attainments;otherwisehiscourseofinstructionwillbeinefficientforthegrandpurposesof his office. Dr. Paley wisely recommended retirement to the youngerClergy,‘asthefoundationofalmostallgoodhabits.’‘Learn’(hesaid)‘tolivealone.Halfyourfaultsoriginatefromthelackofthisfaculty.Itisimpatienceofsolitudewhichcarriesyoucontinuallyfromyourparishes,yourhome,yourduty—it makes you foremost in every party of pleasure and place ofdiversion, dissipates your thoughts, distracts your studies, leads you intoexpense, keeps you in distress, or puts you out of humour with yourprofession.’ 619 Indeed, the happiness of the Minister’s life, and theeffectivenessofhiswork,dependonajudiciouscombinationofretiredhabitswithpublicorsocialexercises.138VIEWOFTHECHRISTIANMINISTRYButretirement is farmore important for theMinister’scommunionwithhisGod.WefearthatLuther’scustomtogivehisthreebesthoursofthedaytothiswork,andBradfordstudyingonhisknees,aremoreoftenalludedtothanfollowed.Yetthediligentpastorwillfeeltheimportance,bothtohimselfandtohispeople,oflivinginhisstudyaswellasinhisparish;notonlyforthenecessary digestion of the subject-matter of his Ministrations, but mostchiefly for the cultivation of a nearer and more habitual access to God.620

Howdelightfulitistous,andhowedifyingtoourpeople,tobringforththatScripture as food to their souls,which theSpirit ofGodhas opened to ourownhearts!621Truthsthatarethusobtainedandwroughtoutinprayerhaveaparticularunction.“WaitingontheLord“willneverbeanencouragementtoindolence. In thehabit of it, theweakestMinistrationswill be efficient—intheneglectof it, themostpowerfulwillbeparalyzed. Indeed, the ‘spiritofourMinistry’(asMassillonadmirablyobserves)‘isaspiritofprayer.Prayeris the ornament of the priesthood, the leading feature of our character.Withoutprayer,aMinisterisofnousetothechurch,norofanyadvantagetomankind.Hesows;andGodgivesno increase.Hepreaches;andhiswordsareonlylike“soundingbrass,oratinklingcymbal.”HerecitesthepraisesofGod;while“hisheartisfarfromHim.”Itisprayeralone,then,thatgivesthe

wholestrengthandefficacytoourdifferentadministrations;fromthetimeamanceasestopray,thatmanceasestobeapublicMinister,ifImayusethatexpression.Itisprayerwhichsupplieshimwithconsolationinallhislabours;hewouldcelebratetheordinancesofreligioninthesamewayasthehirelingperforms his work—he would consider them as a heavy task, or a severeimposition—ifprayerdoesnotassuageitstroubles,orconsolehimforlackofsuccess.’622IfSolomonfelthisneedofheavenlywisdomNEGLECTOFRETIREMENT.139todiscriminateamonghis“greatpeople”andtodeviseandexecutethebest-conducted measures for their prosperity, do not we “go out and come in”beforeourpeoplewithfardeeperresponsibilities,andyetwiththeignoranceof “a little child” to “discern between good and bad?” The most eminentMinister will be most ready to cry out—“therefore give your servant anunderstandingheart.”623Forhowlittleavailarethemostsplendidtalents,themightiest eloquence, and the most devoted diligence, unless the unction isbroughtdownfromheavenbyfrequentandferventsupplication!

Prayer,therefore,isonehalfofourMinistry;624anditgivestotheotherhalfall its power and success. It is theappointedmedium of receiving spiritualcommunications for the instruction of our people. Those who walk mostclosely with God are most spiritually intelligent in “the secret of hiscovenant.” 625 Many can set their seal to Luther’s testimony, that he oftenobtainedmoreknowledge ina short timebyprayer, thanbymanyhoursofstudy.Itwillalsostrengthenourhabitualdevotednesstoourwork,aswellasournaturalcapacitiesforit.Livingneartothefountain-head,weshallbeinthe constant receipt of fresh supplies of light, support, and consolation—toassistusinourduties,toenableusforourdifficulties,andtoassureusofourpresent acceptance, and a suitable measure of ultimate success. The sameheavenlyresourcewillfurnishuswithmatterforexperientialintercoursewithourpeople—givingusaclearinsightintotheworkingsofnatureandgrace,ofsinandholiness;andenduinguswithaspiritualabilitytocounterworkthewiles of Satan and the deceitfulness of sin in their incessant and fatalinfluence.ThusweshallalsobeenabledtoadaptourMinistrationsundertheinfluenceofDivinewisdom,totheseveralcasesofourflock—speakingwithpower to the unawakened—with compassion to the hardened—binding up“the bruised reed “—and “strengthening,” by solemn admonitions and

expostulations,“thethingsthatremain”amongus,“thatwerereadytodie.”626 Nor is it the least advantage flowing from this habit, that it fits us toadvocatethecauseofourpeoplebeforeGod,aswellastosympathizewiththeir difficulties, and to lay ourselves out in their service. Probably thelaboriousfervencyofEpaphras’secretexercises627wereasfruitful140VIEWOFTHECHRISTIANMINISTRYashispublicwork;andwhoknows,butweshallfindthatourmostsuccessfulefforts forourpeoplewere thehours—notwhenwewerespeaking to themfromGod,butwhenwewerespeakingforthemtoGod?628Inthisviewitismostimportanttoassociateourowninterestswith thoseofourpeople.Thehelp we may thus be able to afford them in their difficulties, trials, andweakness,isintimatelyconnectedwiththespiritualtemperamentofourownminds, acquired and maintained through the same organ of heavenlycommunicationwhichwerecommendfortheirdailyuseandencouragement.Thesuccessofthisoperationissocertain,thataneminentdivinehaslaiditdown as a general rule—‘that when we would have any great thingsaccomplished, thebestpolicyis toworkbyanenginewhichtheworldseesnothingof.’629OurblessedMaster’sexampleismuchtobeobservedhere.Asman, he had most responsible concerns to transact with God. Nothingimportantwas donewithout prayer.His entrance on hisMinistrywaswithprayer.630HisordinationofhisfirstMinisterswasprecededbyawholenightof prayer.631 After a day spent in works of instruction andmercy (such aswouldhaveincludedaweekofourordinarylabour),timewasredeemedfromsleepforthissacredemployment.632Themosteffectualhindrances,therefore,toourworkarethosewhichimpedeour personal communion with the Lord. When the great enemy thussuccessfully interceptsourspiritualsupplies, theworkofGodinourhearts,andconnectedwithit,theworkofGodinourhands,languishesfromthelackof itsaccustomedandnecessarysupport.Wehavegreatneed towatch, lestourpublicactivityisthoughttoatoneforneglectofprivateintercoursewithGod;andthusourprofessionwouldbecomeasnaretoourselvesanddivestedofallspiritualsavourtoourflock.HenryMartynhadoccasiontolamentthat‘lackofprivatedevotionalreadingandshortnessofprayer,throughincessantsermon-making,hadproducedmuchestrangementbetweenGodandhisownsoul.’Andin

NEGLECTOFRETIREMENT.141thereviewofthefirstyearofhisMinistry,“hejudgedthathehaddedicatedtoomuch time to publicMinistrations, and too little to private communionwithGod.”633Mr.Scottgivesamostwholesomecautiononthispoint—‘Theprinciple that made the Apostle determine not to “serve tables,” though agoodwork in itself, should renderMinisters in this day very careful not togive their services, even to themostusefulSocieties, and toattending theirmeetings,soastoprevent“givingthemselvescontinuallytothewordofGodandprayer.”Adangeratpresentseems toariseon thisside.’ 634TheWriterwouldthereforewishtodrawhisownmindandhisbrethrenhabituallytothisrecollection thatnothingwillenrichorconsoleus in theneglectof intimatecommunionwithGod.Wemust“walkwithGod”atanyrate,oroursoulswilldie. Even Christian communion will form an empty substitute for thishallowed intercourse. The command is—“Enter into your closet, and shutyour door.” 635 Shut out not onlyvanity and theworld, but even for a time“the communion of Saints.” The soul may lose its spiritual vigour in anycompanybutthatofGod—inthebestaswellasintheworst—intheChurch,aswellasintheworld—intheactiveengagementsoftheMinistry,aswellasinsecularemployments.ItwassaidofFletcher, that ‘hisdeepestandmost sensiblecommunicationswithGodwereenjoyedinthosehours,whenthedoorofhisclosetwasshutagainsthumancreatures,aswellashumancares.Hisclosetwashisfavouriteretirement, to which he constantly retreated, whenever his public laboursallowedhimaseasonofleisure.Hispubliclabours(astonishingastheywere)borebutlittleproportiontothoseinternalexercisesofprayerandsupplicationto which he was wholly given in private. The former were frequentlydiscontinued of necessity; but the latter were almost uninterruptedlymaintainedfromhourtohour.Helivedinthespiritofprayer.’636Wasthisnotthesecretoftheextraordinarypowerthatresteduponhisministrations?Theout-pouringoftheSpiritofsupplicationwouldreviveourwork,andenlargeoursuccess.Weknowwhohassaid—“Askmeofthingstocomeconcerningmysons’;andconcerningtheworkofmyhandscommandyoume.”637142VIEWOFTHECHRISTIANMINISTRY

CHAPTERVII.THEINFLUENCEOFSPIRITUALPRIDE.Oneof themostprofoundobserversof thehearthas remarked thatspiritualpride offers to Satan hismain advantage over the Christian.638 And indeedmany circumstances (trifling in themselves, but gathering fearful strengthfromincidentalcauses)addfueltothesecretflame;andinthedestructivenessoftheresultwearelefttoexclaim—“Behold!howgreatamatteralittlefirekindles!” 639AnaffectionateanddevotedMinister ishonouredbyGod,andacceptabletohisflock.Someregardhimasanoracleandarealmostready,asat Lystra,640 to “sacrifice to him.”What a large share of humility, what anunceasingsupplyofDivinegraceisneededtoresistatemptationthatfallsinsopowerfullywiththeselfishprincipleofthenaturalheart!‘Greatcaremustbetakenwhileweareendeavouringtodestroyexternalidols,orthoseidolsofviceinothers,thatwedonotinsensiblysubstituteourselvesintheirplace.’641

Successful fishermenneed specialwatchfulness, “lest they sacrifice to theirnet,andburn incense to theirdragnet.” 642Wemust indeed labourandprayunceasinglyforenlargedsuccess.Andyetinthisprayerwesometimes“knownotwhatweask.”Aseasonofremarkableprosperitywillprobablyproveanhouroffearfultemptationtooursouls.CottonMatherappearstohavebeenseverelyexercisedonthissubject,onhisfirstentranceintotheMinistry.Wemustrefertohislifeforamostsearchingscrutiny,insubstanceasfollows:—‘Apprehensionsofpride—thesinofyoungministers—working inmyheart, filledmewith inexpressiblebitterness andconfusion before the Lord. I found that when I met with enlargement inprayerorpreaching,oransweredaquestionreadilyandsuitably,Iwasapttoapplaud myself in my own mind. I affected pre-eminence above whatbelongedtomyageorworth.I thereforeendeavouredtotakeaviewofmypride—as the very image of the Devil, contrary to the grace and image ofChrist—as an offence againstGod, and grieving of his Spirit—as themostunreasonableTHEINFLUENCEOFSPIRITUALPRIDE.143folly andmadness for one,who had nothing singularly excellent, andwhohadanaturesocorrupt—infinitelydangerous,andready toprovokeGod todeprivemeofmycapacitiesandopportunities. I therefore resolved tocarrymydistemperedhearttobecuredbyJesusChrist,thatall-sufficientPhysician

—towatchagainstmypride—tostudymuchitsnatureandaggravations,andtheexcellenceofthecontrarygrace.’Thereisweightytruthintheremark,thatspiritualprideis‘thesinofyoungMinisters’—the enemy with which incessant conflict must be maintained.LikeMelancthon,theydonotquicklylearnthestrengthof‘oldAdam.’Theexcitement of novelty gives a powerful energy to their work. Perhaps anatmosphere of popularity surrounds them. All this tends to blind theirperceptionof“themysteryofiniquity”within,andtoexciteself-confidence,untiltheyseemalmosttoaspiretoapartnershipwithGodinthesalvationofsouls; or at least conceive that their services are of high importance in theDivinedispensations.Voxpopuli 643 is their secretmotto.Thebreathof themultitude is their life. “Good report” is therefore a far closer test of theinternalprinciplethan“evilreport.”Thereisgreatknowledgeofcharacterinthatsacredaphorism—“Asthefiningpotforsilver,andthefurnaceforgold,so isaman tohispraise.” 644HowfewofuscouldsaywithHenryMartyn—‘Menfrequentlyadmireme,andIampleased;butIabhorthepleasurethatIfeel!’645144VIEWOFTHECHRISTIANMINISTRYSelfishness is indeed theparticularcharacterof thissin. It isas ifwecouldtake no comparative interest in the conversion of sinners through aninstrumentality other than our own; or as ifwemeasured our regard to thegloryofGodbytheopportunitiesaffordedforthedisplayofourownglory.Wewishforeminenceratherthanusefulness.Wewanttostandalone.Insteadofrejoicinginthespiritualattainmentsofothers,wearereluctanttoadmiresuperior talents, evenwhen theyareconsecrated to thecauseof theirGreatMaster.Wecannotbear anything that shines toonearus, andwill probablyeclipseourownbrightness,eitherinthehigherexcellenceofgifts,orintheirmorediligentuse.HowdifferentwasthespiritoftheJewishLawgiver,whowaswillingthatallthepeopleshouldshareinhisextraordinarygifts!646Howdifferent was the temper of the Great Apostle, who could rejoice in theextensionoftheGospelevenfromunchristianmotives,andbythemouthofthose who were ranging themselves in unprovoked opposition to hisdisinterested labours!647Can we anticipate any measure of heavenlyinfluenceonourwork,unlessweareresisting thisunchristian jealousy,andunlesstheconsciousnessofoursecretdispositiontoitsindulgencecoversus

with self-abasementbeforeourGod?For letnoneofus conceiveourselvesbeyond the reach of this snare. Human nature can never be raised todistinction without being tempted to vanity. A subtle pestilential influencebreathes around the pulpit steps, and in the purest atmosphere of holyconsecration.Thehindranceofthissintotheprogressofourworkmaybearguedapriori648 from the character of a jealous God, who “does not give his glory toanother;” 649 andwho thereforewill blast all assumptions to the honour ofDivineagency,asencroachmentsuponhissovereignprerogative.Itmayalsobe practically evinced by the testimony of conscience, observation, andexperience. Is the“axe”notpowerlesswhen itdares to“boast itselfagainsthim that hews with it?” 650 Have we not uniformly found that thoseMinistrations which have brought us most honour with men, have beenscantily favouredwith the tokensofourMaster’spresenceandpower?It isneverlikelytobesowellwithus,aswhenwearecontenttoappearlikePaulatCorinth,“foolsforChrist’ssake,weakanddespised;”651andready“mostgladlytogloryinourinfirmities,thatthepowerofChristmayrestuponus.”652Itisoflittlecomparativemoment,thatourMinistryshouldbeartheABSENCEORDEFECTOFPERSONALRELIGION.145

stampoftalent,erudition,orpathos.653Butifitshouldbecharacterizedbythesavourofhumilityandlove,itwouldbebestadaptedtodisplaythegloriesofImmanuel,andmosthonouredwiththemanifestationsofhisSpirit.

CHAPTERVIII.ABSENCEORDEFECTOFPERSONALRELIGION.Itwassurelynotwithout reasonormeaning that theApostle,charging firstthe elders, and afterwards the Bishop of the Church of Ephesus, places apersonal caution first in order—“Take heed to yourselves—to yourself.” 654

ForhowawfulisittoappearasaMinister,withoutreallybeingaChristian!to have competence, and even (by continual exercise) an increase ofMinisterialgifts,whileour realcharacter isonly thatwe“haveaname thatwe live, but we are dead!” How difficult! how dreadful! to preach anunknownSaviour!OurLord’s prayer that his servantsmight be “sanctifiedthrough the truth” 655—strongly sets out personal holiness as the basis ofpublic usefulness.All theMinisterial appellations—such as the “salt of theearth “—“the light of the world” 656—imply the same responsibility. Andindeedit is thisthatgives‘powerandunction tothecommission,whichweprofesstodeliverfromthemouthofGod.TheRomanoratorhastoldusthatnomancanbetrulyeloquentonasubjectwithwhichheisunacquainted.657

Nor indeed can the exhibition of unknown and unfelt truth be expected toproducepermanenteffect.EvenMr.Lockeremindsus—‘Heisveryunfittoconvertothers,whowasneverconvertedhimself.’658Baxterremarkswithhischaracteristicsolemnity—‘Truly,itisthecommondangerandcalamityoftheChurchtohaveunregenerateandinexperiencedPastors,andtohavesomanymen become preachers before they are Christians; to be sanctified bydedication to the altar asGod’s Priests before they are sanctified by heartydedicationtoChristashisdisciples;andsotoworshipanunknownGod,andto preach an unknown Christ, an unknown Spirit, an unknown state ofholinessandcommunionwithGod,andaglorythatisunknown,andlikelytobeunknownforever.146VIEWOFTHECHRISTIANMINISTRYHe is likely to be a heartless preacher,who does not have in his heart theChristandthegracethathepreaches.’659Though indeed theblessing is in the institution,not in the instrument,yetadeficiencyintheinstrumentordinarilyweakensthepowerof theinstitution.The lack of personal religion is therefore a most serious hindrance toMinisterial efficiency. In thegeneralwork of instruction, the experience ofthepowerof theGospel isnecessary todirectour treatmentof thedifferent

cases of ourMinistry.660 The recollection of the means by which we wereenlightened,andsubsequentlyconfirmedandestablishedinthetruth,ismostimportanttoconnecttheperplexitiesofourpeople.Intheworkofconviction,what but an experiential perception of our own sinfulness can enable us toexpose the deformity and deceitfulness of sin?Or how canwe exhibit theexceeding breadth and spirituality of the law of God, unless we haveourselvesfelt itscondemning,killingpower?In themoredelightfulworkofencouragement,thepowerofadministeringtheconsolationsoftheGospelisconnectedwith the reception of them in our ownhearts.661 The love of theSaviour, thefaithfulnessofhisword, thebeautyofholiness, theprospectofeternity,will of course bemost effectually exhibited by thosewho can say—“Wealsobelieve,andthereforespeak.”662Littlefruitfulnesscanbeexpectedinourpulpitdepartment,intheabsenceordefectofheart-feltreligion.‘Iwillbesuretolivewell,’(saidGeorgeHerberton the day of his induction to Bemerton) ‘because the virtuous life of aclergyman is the most powerful eloquence to persuade all that see it toreverenceand love, andat least todesire to live likehim.’ 663 Indeed,whatpersuasiveness can there be in the wearisome task of speaking of DivinethingswithoutDivineaffections?Amanwhocannotpersuadehimselftobeholy,willhavelittlehopeofsucceedingwiththeLACKOFPERSONALRELIGION.147consciencesofothers.‘Iwouldadvisesuchpreachers’(saysBaxter)‘togotothe congregation, and there preach over Origen’s sermon on Psalm 1.16,17;664and,whentheyhavereadthistext,tositdown,andexpound,andapplyitbytheirtears;andthentomakeafreeconfessionoftheirsins;andlamenttheir case before the assembly; and desire their earnest prayers toGod forpardoningandrenewinggrace;andsotocomeclosetoChristinheart,whobefore admitted him no further than into the brain; that hereafter theymaypreach aChristwhom they know, andmay feelwhat they speak, andmaycommend the richesof theGospelbyexperience.665Neithergenius,nor theeloquenceof the schools,nororatoricaldeclamationare required forpubliceffect; but thatChristian eloquence of feeling andof lovewhichmarks theimpressionofthespiritaswellastheletteroftheBible—thatgenuinepathosandsimplicitywithwhich‘agoodmanoutofthegoodtreasureoftheheartbringsforththatwhichisgood.’666This‘rhetoricofthelife,’Leightonjustly

pronounces,‘givestotheinstructionsofthepulpitanenergyfarbeyondthereach of the loftiest strains of unhallowed oratory.’ To obtain this mostdesirablequalification,wemustourselvestastethewordbeforewedistributeittoourpeople.Wemustcarefullyconnectitwithourdevotionalreading.Asermon,howeverwelldigested,canneverbewellpreached,untilithasfirstbeenpreachedtoourselves.667 It is thepresentexperience,nourishment,andenjoyment,thatgivesa148VIEWOFTHECHRISTIANMINISTRYglowofunctionfarbeyondthepowerofadventitiousaccomplishment;anditmakesusnotonlyedifyingtoourpeoplebut(whatismorerareanddifficult)profitable ministers to ourselves. To bear our message written upon ourhearts, is the best method of conveying to our people deep and weightyimpressionsofthethingsofGod.Wemustbringthemnotonly—“thatwhichwe have seen with our eyes, which we have looked upon,” but something—“whichourhandshavehandledof thewordof life,” ifwedesirethemtohave “joint fellowship with the Father, and with his Son Jesus Christ.” 668

LikeJohntheBaptist,669weshouldpointouttheSaviourtoourpeoplefromourownperceptionofhisgloryandlove.We observe again the importance of personal religion—in confirming ourtestimonywithaChristianexample.670—‘Menjudgethingsmorefullybytheeyethanbytheear;consequentlyMinisters’practiceisasmuchregarded,ifnot more than their sermons. So that—suppose in the pulpit they shouldresemble Holy Angels, yet if in conversation they are found but veryordinary,carnalmen;‘tisnotathousandelaboratediscourses,whichwillbeable,eithersolidlytoimpresstheirhearerswiththefaithofrealityinreligion,orinanywaytoengagetheirsoulspracticallytofallinlovewiththesame.’671 Fenelon well observes in his Dialogue on Eloquence—‘that moralinstructionshavenoweightorinfluence,whentheyareneithersupportedbyclearprinciples,norgoodexamples.Whomdoyouseeconvertedby them?People are accustomed tohear suchharangues, and are amusedby themaswith somany fine scenes passing before their eyes. They hearken to suchlectures,justastheywouldreadasatire,andtheylookatthespeakerasonethatactshispartwell.Theybelievehislifemorethanhistalk;andwhentheyknowhim tobe selfish, ambitious, vain, given to sloth and luxury, and seethat he parts with none of those enjoyments which he exhorts others to

forsake;thoughforthesakeLACKOFPERSONALRELIGION.149ofcustomandceremony theyhearhimdeclaim, theybelieveandact ashedoes.Butwhatisworstofall,peoplearetooapttoconcludethatmenofthisprofessiondonotbelievewhattheyteach.Thisdisparagestheirfunction;andwhenotherspreachwithasincerezeal,peoplewillscarcebelievethiszealtobesincere.’672Wemustbuildupwithbothhands—withourdoctrineandourlife.Wemustbewhatwepreach;exhibitingthepattern,themotives,andtheprinciplesofgodlinesstoourpeople:‘notonlyputtingthecopybeforethem,andleavingthemtowrite;buttakingthepen,andshowingthemhowtoformeachletter.’673Theminister isacontinual—notaperiodicalcharacter.“Thebeautyofholiness”mustnotbemerelythesupplementoftheSabbath.Aholysermon is but for an hour. A holy life is his perpetual sermon—a living,practicalcommentaryofhisdoctrine—thegospeltothesenses.Thus(asoneoftheFathers674observedofourDivineMaster),hewilloften‘preachwhenhedoesnotopenhismouth,’—likeafaithfulshepherd—who,“whenheputsforth his own sheep,goesbefore them; and the sheep follow him, for theyknowhisvoice.”675Itwastruly,thoughquaintly,remarkedbytheolddivines,that a Minister’s life is the life of his Ministry. For (as Bishop Horneobserves) ‘hewhoundertakes to reprove theworld,mustbeonewhom theworld cannot reprove.’ 676We should each of us consider ourselves as theappointed luminary in our respected spheres—placed as the centre of thesystem—the sourceof light andwarmth to allwithinour circle.We shouldthusbe“burning”aswellas“shininglights.” 677Weneednotalwaysblaze,butwemustalwaysburn.Theremustbe loveaswellas light—the lightofholylove.’678150VIEWOFTHECHRISTIANMINISTRYHow“painfully has this subject been illustrated in the deepwounds of thechurchfromungodlyministers!“ThesinofEli’ssonswasverygreatbeforetheLord; formenabhorred theofferingof theLord.” 679 The successors ofthese youngmen are found inmen pressing theGospel upon others,whileneglecting it themselves—inprofession theyare theservantsofGod;but inprincipletheyareservingthemselves—“buildingagain”withtheirlives“thethingswhichtheyhaddestroyed”bytheirdoctrine,andmaking“themselves

transgressors”withaguiltyloadofresponsibility!680Ontheotherhand,howconvincingisthepowerofaconsistentMinistry!WhenLevihad“thelawoftruth inhismouth,he turnedmanyaway from iniquity.” 681Theholinessofthe faithfulministry of John struck awe even intowickedHerod; added towhich “many for a season,” and many probably for more than a season,“rejoiced in his light.” 682 The Apostle’s success in Thessalonica is mainlyattributedtothesamecause.683‘HappyarethoselabourersintheChurch,thesecretsavourofwhoselifeandconversationattractspeopleafterChrist.’684The Missionary Eliot ‘imposed a law upon himself, that he would leavesomethingofGod,andheaven,andreligion,withall thatshouldcomenearhim; so that in all places his company was attended with majesty andreverence.We cannot say thatwe ever sawhimwalking anywhere, that hewasnotwalkingtherewithGod;anditmightbesaidofhim,asitwassaidofOrigen,—‘Quemadmodum docet, sic vixit: and quemadmodum vixit. sicdocet.”685NowsuchahabitualMinistry,spreadingtheatmosphereofheavenoverthesecularemployments,provesthestampofaDivineimpression;andinits“manifestationofthetruthitcommendsitselftoeveryman’sconscienceinthesightofGod.”Itislikethe“angelstandinginthesun”—theundoubtedrepresentativeoftheDivineMajesty.LACKOFPERSONALRELIGION.151WemightfurtherremarkthepowerofMinisterialgodliness—asenablingusto water the seed sown with fervent prayer. For as prayer is the life ofspiritual religion, it follows of necessity, that a spiritualMinisterwill be amanofprayer.Buthavingalreadyexpanded thispointofdetail,686weonlynowrefertoit,tomarkthemutualrelationsandbearingsofeverydepartmentofthesacredoffice.But itmay be asked—Dowe sufficiently consider howmuch our personalreligion is endangered from the very circumstance of religion being ourprofession?Thedecorousrestraintinducedbyaregardtooursacredofficeisessentiallydistinctfromvitalreligion.Whileontheotherhandthecontinualexerciseofourgifts,bothintheirexcitementandacceptance,maybeonlyashadowy exhibition of the true substance. Great indeed is the danger ofresting in professional piety—in public religion. Awful indeed is thereflection—how much of the fervid animation of the pulpit is purely

mechanical!—it is impulse rather than spirituality! Therefore, in goingthrough the duties, putting on the appearances, speaking the language, andexhibiting the feelings of religion—what care! what watchfulness! whattendernessofheart!whatearnestprayer!isrequiredtopreservethespiritofreligion.Dononeofushavecausetocomplain—“Theymademekeeperofthe vineyards: but my own vineyard I have not kept?” 687 Does not thecultivationofthewildernessleadussometimesunconsciouslytooverlookthegrowthoftheweedswithinourowngarden?Areweeversatisfiedwithbeingtheinstrumentsofgrace,withoutbeinghabituallythesubjectsofit?Yethowlittlemomentitisto“ministergracetoourhearers,”ifwedonotministerittoourselves!Isnotconscienceoftenrebukedbytheassumedidentityofourpersonal and official character? For, though the concentration of ouremployments in Divine things has clothed us officially with a spiritualgarb,688yetwhoofuscanhavefailedtodiscoverthatspiritualityofdoctrineisnotalwaysconnectedwithcorrespondingspiritualityofheartorconduct?The best of us are probably far more spiritual in our pulpits than in ourclosets,andwefind lesseffort required topreachagainstall thesinsofourpeople,thantomortifyoneoftheminourownhearts.Oh!howmuchmoreeasy it is topreachfromtheunderstanding thanfromtheheart! toexpoundthe truth with satisfactory clearness to our people, and with delusivecomplacencytoourselves;thantobesomouldedintoitsspiritourselves,astoenjoyaholypreparationofheartintheprevious152VIEWOFTHECHRISTIANMINISTRYstudyofit,itsheavenlysavouratthetimeofthedelivery,anditsexperientialandpracticalinfluenceintheafter-recollection.Thisdifficultyspringsoutoftheparticularself-deceptionbywhichweareaptto merge our personal with our professional character, and to forget theChristian in theMinister. But time must be found for spiritual feeding onScripturaltruths,aswellasforacriticalinvestigationoftheirmeaning(orforaMinisterialapplicationoftheirmessage).ForifweweretostudytheBiblemore asMinisters than as Christians—if we studymore to findmatter forinstructingourpeoplethanfindingfoodforthenourishmentofourownsouls—thenweneglect toplaceourselvesat the feetofourDivineTeacher.Ourcommunionwithhimiscutoff,andwebecomemereformalistsinoursacredprofession. Mr. Martyn seems to have been tenderly conscious of thistemptation—‘Every time’ (he remarked) ‘that I open the Scriptures, my

thoughtsareaboutasermonorexposition—sothateveninprivateIseemtobereadinginpublic.’689Wecannotlivebyfeedingothers;orhealourselvesbythemereemploymentofhealingourpeople.Andtherefore,bythiscourseofofficialservice,ourfamiliaritywiththeawfulrealitiesofdeathandeternitymaybelikethatofthegrave-digger,thephysician,andthesoldier,ratherthanthe man of God viewing eternity with deep seriousness and concern, andbringing tohispeople theprofitable fruitofhiscontemplations. Ithasbeenwell-remarked that ‘once amanbegins to view religion, not as amatter ofpersonal importance but merely of professional importance, he has anobstacleinhiscoursewithwhichaprivateChristianisunacquainted.’690Itisindeeddifficulttodeterminewhetherourfamiliarintercoursewiththethingsof God is more our temptation or our advantage. For what accurate self-observer has not verified Butler’s remarks on the repetition of passiveimpressions,691andfoundtheeffectofformalMinisterialrepetitiontobeofarapidlyandpowerfullyhardeningLACKOFPERSONALRELIGION.153

Character! 692 As the natural consequence of going through the daily andSabbath routine without renewed fire from the altar, the doctrines of theGospel will bemaintained, while the assimilation of our character to theirheavenlyspiritwillbetotallyneglected.Andintheabsenceofthisspiritualcharacter—what is our Ministry more than a beautiful and lifelessmechanism,unvisitedbytheSpiritofGod,andunblessedwiththetokensofitsacceptance?Upon the whole, therefore, we observe the weighty influence of personalcharacter upon our Ministrations. “Simplicity and godly sincerity,”impartiality, humility, and general integrity of profession—are an “epistleknownandreadbyallmen.”Indeed,characterispower.Thelackofitmustthereforeblastoursuccess,bybringingthegenuinenessofourownreligion,andthepracticalefficacyoftheGospel,undersuspicion.Apartalsofromthenaturaleffectofourpublicconsistency,thereisalsoasecretbutpenetratinginfluencediffusedby thehabitualexerciseofourprinciples.Whowilldenythat—hadhebeenamorespiritualChristian—hewouldprobablyhavebeenamoreusefulMinister?Willnottheonewhoismostferventandabundantinsecret prayer, most constant in his studies, most imbued with hisMaster’sspirit,mostsingleinhisobject,mostuprightandperseveringinthepursuitof

it—bemosthonoured inhiswork?For ishenot likely tobe filledwith anextraordinary unction? Will he not speak most “of the abundance of hisheart?”Andwillnothisflock“acknowledgehim,”aslivinginthepresenceofhisGod;and“receivehim”inhispastoralvisitsandpulpitaddresses“asanangelofGod—evenasChristJesus?”154VIEWOFTHECHRISTIANMINISTRY

CHAPTERIX.THEDEFECTOFFAMILYRELIGION,ANDTHELACKOFCONNEXIONOFTHEMINISTER’SFAMILYWITHHISWORK.

The qualifications of a Christian Bishop apply to the lower orders of theMinistry. And not among the least important are those which mark theMinisterinhisfamily.‘Afamily’(asQuesnelbeautifullyobserves)‘isasmalldiocese,inwhichthefirstessaysaremadeoftheEpiscopalandEcclesiasticalzeal,piety,andprudence.’693Iftherefore“amandoesnotknowhowtorulehis own house, how shall he take care of the Church of God?” 694 For hecannotreasonablyexpecttoperforminhisparishtheworkwhichhehasnotcared toaccomplishathome.Themark setuponEli’s family illustrates thenecessity of the regulation that an elder must be one “having faithfulchildren.”695Thoughhecannotconveygracetohischildren,atleasthecanenforcerestraint,andacquithimselfoftheguiltof“honouringhissonsbeforeGod.”696HecaninculcateinthemtheresponsibilitytopromotehisMinistrybyconsistentconduct—thus‘adorningnotonlytheirChristianprofession,buttheirparent’sprinciples;andshowingthattheprinciplesoftheirDEFECTOFFAMILYRELIGION.155father’s house and Ministry are the rule of their conduct, and their realdelight.’697

Mr.Herbert’s‘CountryParson698isveryexactinthegoverningofhishouse,making it a copy and a model for his parish. His family is a school ofreligion.’Thisopensawidefield;includingdailyfamilyworship—thewholecircle of family instruction—the principles of education, essentially upon ascriptural basis—the regulation of conversational habits—all bearing aconcurrenttestimonytothedoctrineofthepulpitinitsfullestdetail.HabitsoforderalsoformanimportantpartofthisChristianmodel—doingeverythingatitspropertime—keepingeverythingtoitsproperuse—puttingeverythinginitsproperplace.Regularityinthepaymentofbills,andastrictavoidingofdebts—arehereworthyofhighconsideration.Withrespect tochildren—wemustbecareful toexhibit a clearpractical illustrationof the rulesoforder,submission,andindulgence,whichwegivetoourpeople.Howmanyofusinthispointarewiseforothers,andyetunwiseforourselves!Perhapsnowherearewe so liable to self-deception, or so little open to conviction, as in themanagementofchildren.Theimportanceoforderalsointheregulationofour

servants is most obvious. Let them not be overburdened. A trifle spent inprocuringadditionalhelpwilloftenpreventirritation,confusion,andwhatismore than all, the necessary loss of the private duties of religion. Letconscientiousattendancetothesedutiesbeencouraged—allowancebemadefor infirmities—patience and forbearance be constantly maintained—sympathybeshowninalltheirtrialsanddifficulties—andfamilyreadingbefollowedby individual instruction.Thus let ourMinistrypervade the lowerdepartments of the household, considering every member of the house ashavinganinterestintheirtemporalwelfare,andbeingresponsibleforthecareoftheirimmortalsouls.BishopHooper’spalacewasasifwe‘enteredintosomechurchortemple.Inevery corner of it there was some smell of virtue, good example, honestconversation, and readingofHolyScripture.’ 699OfMr. JosephAlleine (anadmirablepastor)itissaidthat,ashewalkedaboutthehouse,hewouldmakesome spiritual use of everything that occurred, and his lips dripped likehoney-comb to all that were about him.700 Philip Henry’s family economyexhibitedthemostbeautifuldisplayofpatriarchalgodliness,simplicity,156VIEWOFTHECHRISTIANMINISTRYand order—“commanding his children and household after him, that theyshouldkeepthewayof theLord, todojudgmentandjustice.” 701Thesearefinemodels of a domesticMinister—the pastor of “theChurch in his ownhouse.”AMinisterisindeed“acitysetuponahill,thatcannotbehidden.”Hemustexpectnotonlyhispersonalcharacter,buthishouseholdarrangements—theconduct of his wife, the dress and habits of his children and servants, hisfurniture,andhistable—tobethesubjectofamostscrutinizingobservation.Thus the correctness of our family system becomes to a great extent thestandardofourparish;whileitsinconsistenciestoooftenfurnishexcusesforthe neglect of duty, or the positive indulgence of sin. The detail of familyreligion is also a component part of ourMinistry; inculcating principles ofparental restraint and dutiful subjection—of constant instruction andsuperintendence—of precept illustrated by example—and of the dailyexercise of Christian self-denial, holiness, cheerfulness, and love. Now, asmenareinfluencedmuchmorebywhattheyseethanbywhattheyhear,iftheparsonagedoesnotshowthepatternaswellasthedoctrine,exhortationsfrom

therewillonlyexcite theridiculeof theungodly,andconfirmthemin theirhabits of sin. How different our parochial influence must be, where theseveralmembersofourfamiliesappearasservantsofGod,orasthechildrenofthisworld!OftenaworldlystampuponthedomesticeconomyhasutterlyparalyzedthepowerofafaithfulMinistration,evenwiththesealofpersonalconsistency.702Itisthereforeofgreatmomenttorepressallexpensivehabits,over attention to ornament, and everymark of “the course of thisworld’s”pleasure or vanity—not only or chiefly on the ground of pecuniaryinconvenience,butfromtheirinjuriousimpressionsonourpeople.THEMINISTER’SWIFE.157The Apostle notices the example of the Minister’s wife in gravity, self-control,sobrietyofdeportment,andfaithfulexhibitionofrelativeandpublicduties, inconnexionwithourgreatobject.703And this isconsideredofsuchimportancethat‘intheProtestantchurchesofHungary,theydegradeapastorwhose wife indulges in cards, dancing, or any other public amusements,whichsuggestthegaietyofaloveroftheworldratherthanthegravityofaChristianmatron.Thisseverityspringsfromthesuppositionthatthewoman,having promised obedience to her husband, can do nothing exceptwhat heeither directs or approves. Hence they conclude, that—example having agreaterweightthanprecept—thewifeofaMinister, ifsheis inclinedtotheworld, will preach worldly compliance with more success by her conduct,thanherhusbandcanpreachtherenunciationoftheworldbythemostsolemndiscourses.’704But—besides this domestic consistency—there is an added obligation ofdirect subservience to our great work. It was well said by one whosecompleteness of Ministration gave just weight to his remark that ‘aclergyman’s family,house,occupations,andeverythingconnectedwithhim,shouldbeconsistent; andall family arrangements shouldbe subordinate tohis ‘parochial duties,’ 705 (of course with due regard to prudentconsiderations)soastoallowthelargestscopeforthevariousexercisesofhispastoralwork.How momentous, therefore, is the responsibility of the Minister’s marriedchoice!ApartfromtheScripturalruleofaChristian’sdecision—“OnlyintheLord”706—therearemotivesofa lessselfishcharacter thatshouldinfluence

hisdetermination.The toneofhisMinistrywillbe formed,ormoulded,bythiscriticalchangeofcircumstances.Hewillnotbethemanhewas:hewillbeundertheconstraintofnewinclinationsandprinciplesofaction.707‘Manyimmortal souls’—as an agedMinister reminded a younger brother on thismatter—‘aredeeplyinterestedinthestepwhichyouarenowtaking.’Andintruth—ifhis flock is not benefitedby this new relation, itmust suffer loss.Evenagodlyconnexionwithout158VIEWOFTHECHRISTIANMINISTRYexperience, sympathy, or helpfulness (whether arising from natural,adventitiousorspiritualcauses)mustcripplehisenergies;andhewillbelessof aMinister thanbefore—less excited, less interested, less unfettered, lessefficient.708Surelytherefore,ifheweretostamphiseveryactnotonlywiththeimpressofaChristian,butwiththehighdignity,singleness,andelevationofhissacredoffice—thenhowmuchmoreisthisact[ofmarriage]thecrisisofhiscourse,andthegrandmomentumofhisfutureoperations!Ifthesenseofhisawfulresponsibilityhaseverawakenedthecomplaint—“Iamnotableto bear all this people alone, because it is too heavy forme,”may he notexpect in thecourseofProvidence,and inanswer toprayer, thegiftofonewhomaystandtohimastheseventyeldersofIsraelstoodtoMoses—enduedwithhisspirit, for theexpresspurposeof“bearing theburdenof thepeoplewith him, that he not bear it alone?” 709 There is, or ought to be, thisdifferencebetweenaChristianandaMinisterialchoice.AChristianwantsahelpmeet for himself—aMinister wants a yoke-fellow in his work, for hispeople aswell as for himself. It cannot bedoubted that ourworkhas beengreatlyweakenedbythedissociationoftheMinister’swifefromtheserviceof God. In every sphere, there are departments particularly fitted for her.Circumstancesofproprietyoften(asinthefemaledepartmentofinstruction)hindertheMinisterfromembracingthewholeextentofhissphere.Addedtowhich, a press of labour, and the distraction of a multitude of interferingengagements,demandsthecounselandactiveservicesofatrueyoke-fellow.Amistake thereforemade in the original choice of a partner, and a lack ofsenseaboutfemaleresponsibility,710leavesmuchTHEMINISTER’SWIFE159ofthegroundunbroken,or imperfectlycultivated;andmuchof thepromiseofanabundantharvestisblighted.Thereisindeednocontrolovermaternal

responsibility.Butmaynottime(theextentofwhichindeedconsciencemustdetermine)beredeemedfortheworkoftheLord,withoutentrenching711uponothermost imperative claims? Should not thewife aspire to the honour ofbeingaspiritualaswellasanaturalmother?Shouldshehavenoconnexionwithherhusband’sspiritualfamily?ShouldshenotdesiretobeapartnerofhisMinistry,aswellasofhis life? Isshecontent,bywithdrawingfromhispublicwork,tosharebuthalfhissympathy,tobearbutaverysmallportionofhisburdens?Hercharacteristic shouldbe thatmain featureof thegospel—adiscipleof thecross. Inunitingherself to aChristianMinister, shehasboundherselftohisworkandtohiscross;andshemustexpect—asfarassheappearsbyherhusband’sside—notonlytosympathize,buttoactuallyshareinthedoublemeasureofhardness,misrepresentation,andreproach,portionedout to the faithful servant of God—trials that will exercise all that love,humility, patience, and self-denial that constitute the spirit of the cross.Nothing connected with her can be neutral. A cold indifference to theadvancementofherhusband’sMinistry,ortothelineofconductbestadaptedto strengthen his interest—or even weariness of his work, must clog thewheels of themachine insteadof supplyingoil for its acceleratedprogress.Any lack also of kindness or consideration on her partwidens the distancebetween the pastor and his flock; and it restrains much Ministerialcommunicationwhichwouldhavebeenproductiveofmutualadvantage.Ontheotherhand,anaturalspiritofconciliation,andaflowofsympathy,freelydraws out much that would otherwise have been restrained;712 and anadditional bond of reciprocal attachment is thus formed between the fatherand his numerous family. Thus the confidence of the female part of ourcharge is obtained—opening to us a most interesting medium of pastoralintercourse, and a most valuable pledge of permanent and extensive fruit.Indeed the weight of female responsibility has sometimes sustained thedignity and usefulness of the office, even where the Minister’s personalcharacterhasbeenunderacloud;andinsomeinstancesitmaybe160VIEWOFTHECHRISTIANMINISTRY

doubted whether the pastor or his wife 713 was the more useful in theirrespective labours. It is important,however, that in thegeneral systemeachshould keep to their own department. Interference hurts the independence,and weakens the influence of both. But happy indeed is the pastor whosepartneristhusthemotherofhispeople,aswellasthedirectorandguardian

in his family. He must be happy indeed, in offering his gratefulacknowledgmentforthisspecialmercytohimselfandtohisflock.May the Writer be permitted further to suggest that the pastor’s familyworship—like theedifyingexercisesofPhilipHenry 714andMr.Scott 715—shouldbearthecharacterofadailyMinistration?Aspiritualhabitofprayerandmeditation,however,isneededtorenderthissocialworshipanenrichingmeansof instruction.Wemust guard against formality.Wemust keep faithand expectation alive as the spring of life. An occasional mixture ofcatecheticalinstructionwillgiveausefulvarietytothecourse.Largeportionsof Scripture alsowould encourage and direct amore diligent and extendedsearchofthesacredfield.Alargeheartinintercessoryprayer—embracingtheuniversal church, and the necessities of a fallen world—is of the highestmoment. The full expansion of this exercise of love inculcates upon ourfamiliesimportantpracticalobligations,andintroducesthemintoasphereofprivilegedusefulness.ThisMinistration,however,obviouslyincludessomethingbeyondtheformalroutine—familiar,close,andaffectionateexhortation—acircleofinstruction—thatmight profitably extend beyond the bounds of the parsonage, to anywho were willing to make use of the advantage. The mere reading of anexposition, however excellent, scarcely rises to the responsibility of thisservice; nor is it likely to impress. For no external aid can supply, in themanner or matter of address, that adaptation to the different shades ofcharacter, and the ever-varying circumstances of the family, what seemsnecessarytomakethedailyrepetitionof thesocialworshipinteresting.ThefamilyuseofMr.Scott’sCommentarywasprobablyintendedchieflyfortheassistanceofthelaity,or(intheclericaluseofthework)tosupplysolidanduseful materials for free exposition. The Ministerial qualification—“apt toteach”—andthecharacterof“ascribeinstructedforthekingdomofheaven,”LACKOFFAITH.161supposeheisableto“bringthingsnewandoldoutofourtreasury,”fordailyaswellasSabbathMinistrations.716Oh!howweneedthespiritofprayer,andtheactivehabitoffaith,tomaintainourwatchfulnessin“notneglecting,”andourdiligencein“stirringup”fordailyuse“thegiftofGodthatisinusbythelayingonofhands!” 717Every freshexercise linksus toourpeoplewith“acord”ofreciprocalfeelingthat“isnotquicklybroken.”718Itopenstheirhearts

to the reception, and the more established enjoyment, of the truth. Everysphereofparochiallabourthusbecomesanoverspreading“shadow,”invitingourpeopleto“dwellunderit;”719sothat,intherecollectionofitsenliveningrefreshment,theyarereadytoadoptPhilipHenry’sexclamationatthecloseoftheSabbath—‘Well;ifthisisnotthewaytoheaven,Idonotknowwhatis.’720

CHAPTERX.LACKOFFAITH.The Baptist Missionary Society was raised up based on two simple ideas,suggested by Dr. Carey in a sermon on Isaiah 54.2-3, shortly before heembarked for India—‘Expect great things; attempt great things.’ Thisexpectation is the life of faith—the vitality of the Ministry—it is whathonours God, and is honoured byGod. All our failuresmay be ultimatelytracedtoadefectoffaith.Weaskonlyforalittle,weexpectonlyalittle,weare satisfiedwithonlya little; and thereforewegainanddoonlya little.721

OurSaviourcalledthisprincipleintoexerciseinalmostallhismiracles;andhisalmightypowerappeared(sotospeak)tobefetteredonlybytheinfluenceof unbelief.722 This power of faith in outward miracles seems intended toencourage its exercise with respect to the greatest of all miracles—theconversionofthesoul.Indeednolimit,exceptthe162VIEWOFTHECHRISTIANMINISTRYsovereign will of God, bounds the warranted expectation of believingprayer.723Thedispensationsofgraceareestablishedonthisrule—“Accordingtoyourfaith,sobeituntotoyou.”724Thelifeoffaith,therefore,isthelifeoftheMinister’swork,andthespringofhissuccess.A confidence, indeed, that has no foundation in theDivine promise, is notfaith, but fancy. But the ground of Ministerial faith is the engagement,purpose,andpromiseofGod—“ThezealoftheLordofHostsshallperformthis.”725Muchwouldbeexpectedfromthisdeterminedandfervidprinciplein human hearts, though it is so often misguided, disproportionate, anduncertain.But the thought isoverwhelming,of thisaffectionpossessing theheartofGod—ofthedeepinterestofhisinfinitemindintheprogressofthekingdomofhisdearSon—histhoughtsbeingengagedinit—hisunsearchableplansembracingit,andcontrollingallthemightymovementsoftheworldtosubserve thismain design!How solid, therefore, is the rock, onwhich theChristianMinistry rests as the grand engine for the accomplishment of thepurposesandpromisesofGod!726The extreme difficulty of the exercise of faith is not, however, readilyapprehended.Sometimesweseeafaintandsinkingheart,wherebetterthingsmight have been expected. Jeremiah’s case is most instructive to young

Ministers—it is bold in public, but it gives way in secret; it is full ofcompassionate weepings over the misery of his people, but it is “pressedabovemeasure”underthepowerofhisunbelief.727

Self-dependenceisthegrandhindrancetoourefficiency.OurgloriousHead“has the residue of theSpirit,” as the fountain and grand repository for hisMinisters.728Butapartfromtheconstantsupplyfromhisfulness,whoarewetocallthedeadtoarisetoanewandspirituallife?Whereisthequickeningvirtue innate inouragency?Toleanuponhumaninstrumentality, insteadoftheAlmightypower—islikeElishatrustinginhisstaffinsteadofhisMaster729—itispresumption,whichwillbringusunderthehumblingrebukeofourjealousGod.Again,alackofgodlysimplicityshowsitselfintrustinghopefulappearances,ratherthantrustingthefullandfaithfulpromisesofourGod.Wearereadytosayofsomebrightmomentaryprospect—“ThiswillLACKOFFAITH.163

comfortusconcerningourwork.”730Sothatwhen“wedonotseeoursigns,”731 or when, “as the morning cloud and the early dew,” they have “goneaway,”732weareonthevergeofdespondency.Nowifthepromisesweretheground, and favourable appearances were only the encouragements of ourhope, then our minds would be preserved in an equipoise733 of faith;dependentandsustainedundereveryvariationofcircumstance:“rejoicinginhope” amid the withering blasts of disappointment—even “against hope,believinginhope,stronginfaith,givingglorytoGod.”But thelackofduerecollectionmakes it easier to exercise a personal rather than aMinisterialfaith, though thewarrant in both cases is the same; though the principle offaith has equal power in its application to every exigency; and though thetrainingforthedisciplineoftheMinisterialwarfareisthefruitfulresultofourpersonaltrials.Themain difficulty, therefore, is not in our work, but in ourselves; in theconflict with our own unbelief in the form either of indolence or of self-dependence. When faith is really brought into action, the extent andaggravation of the difficulty (even if itwere increased a hundred-fold) is amatteroflittlecomparativemoment.Difficultiesheapedupondifficultiescannever rise to the level of the promise of God. To meet the tremblingapprehensions—“Who is sufficient for these things?” the answer is ready

—“OursufficiencyisofGod.”734Thereisalinkinthechainofmoralcausesand effects, which connects the helplessness of the creature with theOmnipotence ofGod, and encourages the creature to attempt everything inthe conscious inability to do anything: and thus “in weakness” thoroughlyfelt,Divine“strengthismadeperfect.”735 It isequally important tofeelourabasement,andtomaintainitwithacorrespondingandproportionateexerciseoffaith.Letuslielow,butletuslookhigh;letusrealizeourweaknessandstrengthatthesamemoment;lettherebearemembrance,aswellasapresentexerciseof faith.TheApostle supportedhismindunder thepressureofhisresponsibilities, not merely by his general interest in his Master’s all-sufficiency, but by the recollection of what it had worked in him.736 Thisrecollection will assure us of the sufficiency of Almighty grace; and that,though the work immensely exceeds all human resources, the power andpromiseofGodare fully equal, and faithfullypledged, to theexigency.Nodifficultyisthereforeinsurmountable.OurLordhas164VIEWOFTHECHRISTIANMINISTRY

invested theprincipleof faithwithhisownOmnipotence.737The leastgrainwillremoveamountainfromitsplace.738Whatthenwouldnotalargegraindo?Whatwouldnotmanygrainsdo? If theweakest exercise is somighty,thenwhatmightnotbeexpectedfromthehabitoffaith?Maywealwayssendupthedisciples’prayer—“Increaseourfaith!”739But to apply its operations to the different departments of ourWork: If theMinistry is a spiritual employment, then it must be conducted on spiritualprinciples. Faith, therefore, belongs to every part of it. It is themainspringand the regulator: it enters into everywheel andpivot of themachine.Thepoweror thelackof it isfeltateverysinglepoint,enliveningorparalyzingthework.Thusinpreaching—howencouragingaretherecollectionsthatweare nothing, but we hold the rod of God’s power in our hand—that hispresenceispledgedtoblessourword—andthatourpoorMinistrationsofhisall-powerfulGospel are the appointedmeans of gathering and edifying hisChurch! 740 It is faith also, that gives a tone of boldness to our publicaddresses.741Weceasetofearthefaceofman,whenwerealizethepowerandpresenceofGod.Menoffaitharethemostsuccessfulpreachers.Whitfieldissaidtohaveseldompreachedwithoutthesealofconversiontohismessage—

Such is the effect of a simple reliance on the power ofGod!On the otherhand,aformalpreachingofEvangelicaltruth,beingwithoutfaith,iswhollyunproductive.Andmaywenotalso trace thebarrennessevenofanearnestMinistrytothesamesource—alackofpracticalconvictionthattheworkisofGod? Does not sometimes relying on our accurate expositions, forcibleillustrations,orpowerfulandpersuasivearguments,leadustoforget“thattheexcellenceofthepowerisofGod,andnotofus?”742Doweneverfeelasifourlightmustopenourpeople’seyes—asiftheymustsee,beconvinced,andpersuaded?TheuseofmeanshonourstheworkoftheSpirit.Butdependanceonmeansobscureshisglory,andthereforeissuesinunprofitableness.Again—inourparochialvisitation—howmuchmorenaturalitistospeakfromourown mouth than from God’s! How hard it is to maintain the habitualsimplicityoffaith—lookingfor the“wisdomthat isprofitable todirect” thewordof seasonable doctrine, reproof, or consolation to the several cases ofourLACKOFFAITH.165people!InourSundaySchoolsalso—howquicklyourhandshangdown“inthe work!” We “cast our bread upon the waters” with only faint hope of“finding itaftermanydays.” 743Weare ready to think thatnothing isdone,becausewedonotseeallthatwewantinimmediatefruit,visibleprogress,orthankfulreturns.Indiscouraginginstancesinourvisitationofthesick—howgrievously we fail in the recollection of the sovereign freeness of Divinegrace,toresistdespondency,andkeepaliveexpectation;togoonwaiting—pleading—hoping to the last! And is the secret of our lack of success notfoundhere?Aswe“walk”—somustwework,—“byfaith,notbysight;” indiligence,improvingwhatisalreadygiven,andinexpectation,lookingforalargerblessing.Astosomedepartmentsofourwork,however (suchasvisiting thesick,orinstructingtheyoung)weareapttosay—‘Ihavenogift,notalentforit.’Butsurely dependance on the promise of heavenly wisdom would obtain acompetentmeasure tomeet the demand.744Or even itwere to bewithheld,how profitablewould that humbling exercise of faith be—“most gladly togloryinourinfirmities,sothatthepowerofChristmayrestuponus!”745Butnothing is more paralyzing to faith—nothing more clogs the wheels ofexertion—than repining indolence indulged under the cover of humility.

Sometimesinseasonsofdespondencywefeelasifwehadbeenofnouseinthework,becausenopresentfruitspringsupbeforeus.ButdoesthepromiseofGodnotwarrantustomakethegreatestattemptswiththefullestassuranceof ultimate success? The thought of the breath of a worm instrumentallysavinganimmortalsoul(aworkoffarhigherconsiderationintheeyeofGodthan the temporal welfare of the universe) proves the Divinely-appointedmeans(independentofAlmightyagency)tobeasinadequatetotheproposedeffect as the rod ofMoses, the bronze serpent, the trumpets of Joshua, thepitchersofGideon,ortheprophesyingofEzekielinthevalleyofdrybones.But their very weakness was the display of the power of God, and theexcitement to exercise faith. And the neglect of the means in the casesreferred to,would have been fatal to their effects.TheScripture, therefore,speaksofdiscouragementsas“thetrialsoffaith.”AndwhenhasGodeverputhonouruponthefaithwhichhehasnotfirsttried?Orwhenhashefailedtohonour it in, or after the trial.746And thus—asmementos of ourweakness,andexcitements166VIEWOFTHECHRISTIANMINISTRY

of our faith—discouragementswhen properly sustained,747 have proved thechannelsofspiritualstrengthtoourselves,andofabundantspiritualblessingstoourpeople.

Itismostimportanttohabituallycontemplateourworkinitspropercharacteras a “work of faith.” As such, it can only be sustained by the active andperseveringexerciseofthisprinciple.Thisiswhatmakesitameansofgracetoourownsouls,aswellasagrandmediumofexaltingourDivineMaster.

It is faith that enlivens our work with perpetual cheerfulness. It commitseverypartofittoGodinthehopethatevenmistakeswillbeoverruledforhisglory;andthusitrelievesusfromanoppressiveanxietythatoftenattendsadeepsenseofourresponsibility.Theshortestwaytopeacewillbefoundincasting ourselves on God for daily pardon of our deficiencies and for Hissupplies of grace, without looking too eagerly for present fruit. Hence ourcourseofeffortisunvarying,butmoretranquil.Itispeace—notslumber.Itisrestinthework—notfromthework.FaithalsosupportsusunderthetrialsofourMinisterialwarfarewiththeclearviewofthefaithfulnessofthecovenant,andthestabilityofthechurch.Andindeed,justasallthepromisesofGodaremade to faith, or to the grace springing from it, faith is the only spring of

ChristiancourageandChristianhope.Unbelief looksat thedifficulty. Faithregards the promise. Unbelief therefore makes our work into a service ofbondage.Faith realizes it asa“labourof love.”Unbeliefdragson in sullendespondency.Faithmakesthepatiencewhichiscontent towaitforsuccess,“thepatienceofhope.”748Justaseverydifficultyisthefruitofunbelief;soevery difficulty will ultimately be overcome by the perseverance of faith.Therefore, to gain an active and powerful spring of renewed exertion, wemust strikeour rootsdeeper into thesoilof faith.For theworkwillalwaysprosperordecline, aswedependeitheruponanAlmighty arm,oruponanarmofflesh.749Few,probably,evenofthemostdevotedservantsofGod,haddulycountedthecostbeforetheyputtheirhandtotheplough.Andfromthelack of these preparatory exercises of faith arises that oppressive faintnesswhichgivestheenemyLACKOFFAITH.167suchanadvantageindistressingourpeace,andenfeeblingourexertions.Butafter all, the grand secret is to have our eye habitually on Christ. Peter—lookingatthewavesinsteadoftheSaviour—“begantosink.”750Wetoo—ifwelookat thedifficultiesofourwork,andforget theupholdingarmofourever-presentHead—willsinkindespondency.Believe—wait—work—arethewatchwordsoftheMinistry.Believing thepromise,gives thepower towait.Waitingsupplies strength forwork,andsuchworking“isnot invain in theLord.”WenotealsothesupremeimportanceoftheMinisterialexerciseoffaithinitsowncharacterandoffice,assubstantiatingunseenrealitiestothemind.Thegrand subjects of our commission have an immediate connection with theeternalworld.The soulderives itsvalue from its relation toeternity.751Thegift of theSaviouropens andassures to theChristian ablissfulprospectofeternity.752 The sufferings of this present time are supported by a habitualcontemplation of “things not seen,” 753 and by an estimate of the superior“glorythatwillberevealedinus.”754Werealizethevanityofthistransitoryscene only by an accurate comparison with the enduring character of theheavenly state.755 Daily experience reminds us of the extreme difficulty ofmaintainingspiritualperceptionsofeternalthings.Thesurroundingobjectsoftimeandsensespreadathickfilmovertheorgansofspiritualvision;andthe

indistinct haziness in which they often appear, makes it as if they did notexist.Nowavividapprehensionoftruthisthespringofa“fullassuranceoffaith.” such as will infuse a tenderness, seriousness, and dignity into ourdiscoursesfarbeyondthepowerofthehighestunassistedtalents.‘Faithisthemaster-springofaMinister.Hellisbeforeme,andthousandsofsoulsareshutup there in everlasting agonies. JesusChrist stands forth to savemen fromrushing into thisbottomlessabyss.Hesendsme toproclaimhisabilityandhis love. I want no fourth idea! Every fourth idea is contemptible. Everyfourthideaisagrandimpertinence.756168VIEWOFTHECHRISTIANMINISTRYWe must also note the personal assurance of faith as a spring of oureffectiveness. “Weareconfident” (says theApostle); “thereforewe labour.”757Theassured“knowledge“ofHim,“whomhehadbelieved,”wasatoncehis support under sufferings, and his principle of perseverance.758 Thepersuasion of “whose he was”—enabled him to confess with greaterconfidence—“WhomIserve.”759Andwhodoesnotfindthat“thejoyoftheLord“—thejoyofpardon,ofacceptance,ofcommunion,andofexpectation—“is our strength,” 760 for our work in simple, affectionate, and devotedfaith? The “spirit of adoption “converts toil into pleasure.What would bedrudgery to a slave, is privilege to a child. Instead of being goaded byconscience,he isacteduponby faith,andconstrainedby love.“Labor ipsevoluptas.”761 Thus faith is the principle, love is the enjoyment, and activedevotednessisthehabitofthework.Upon the whole, then, we may conclude this subject with the consolatoryremembrance of the character of our gracious and faithful Master. EveryfaithfulMinisterhasfellowshipwithPolycarp’sgroundofsupport—‘thathe,whowasconstitutedanoverseerofthechurch,washimselfoverseenbyJesusChrist.’OurBlessedMasterwillmake us sensible of ourweakness; but hewillnotallowustofaintunderit.Ourstoreofsufficiencyistreasuredupinhis inexhaustible fulness; while our insufficiency is covered in hiscompassionate acceptance. He engages to supply not only rules anddirections,butabilityandgrace,forourmomentouswork.Andifheenablesus with a dependent spirit, a single eye, and a single heart, to make anunreserved surrender of ourselves and our talents to his service, he willovercomeforuseveryapprehendeddifficulty,andweshall“goonourway

rejoicing” in ourwork.But thepowerof unbeliefwill be amatter of dailyconflict to the end. We shall probably find it our chief hindrance. It willinduce faintness under a lack of success, or self-confidence under apparentusefulness—ineithercase, it inverts theScriptureorderof lifeandcomfort,and leads us to “walk” by sight, not “by faith;” so that the Saviour (aswehinted before) cannot do many mighty works among us, because of ourunbelief.762TheWritersubmitsthisextendeddetailtohisbrethren,withpainfulself-conviction,andwithadeepsenseoftheinjuryresultingfromthehindranceswhichhavebeenspecified.ThemostScripturalchurchismateriallyweakenedbymal-administration.LACKOFFAITH.169EventheJewishchurch,thoughframedbythehandsofGod,wasparalyzedby the unfaithfulness of itsMinisters.Andwho can tell the injury that ourown admirable Establishment may sustain from hirelings entering into herserviceasthewaytorespectabilityoremolument,insteadofbeinginwardly“moved by the Holy Ghost,” and supremely seeking the honour of theirMaster,andtheinterestsofhischurch?Doubtlessthemainsecretofsuccessis to bring the spirit and unction of theGospel into our public and privateMinistrations.Leteachofus,therefore,followtheexcellentadviceofBishopBurnet—‘moreparticularlytoexaminehimself,whetherhehasthatsoftandgentle,thatmeekandhumble,andthatcharitableandcompassionatetemper,which the Gospel so much presses upon all Christians; that temper whichshinedsoeminentlythroughthewholelifeofitsblessedAuthorandwhichhehassosingularlyrecommendedtoallhisfollowers;andthathasinitsomanycharms and attractives, which not only commend those who have theseamiablevirtues,but(whichismuchmoretoberegarded)theygivethemvastadvantagesinrecommendingthedoctrineofourSaviourtotheirpeople.’763

Indeed the lack of this Christian consistency obscures for our people thecredentials of our commission. It is of little avail to confidently andsuccessfullyvindicatetothemthelawfulnessofourecclesiasticalcallunlessour faithfulness, humility, constancy, self-denial, and tenderness, lead them“toaccountus as theMinisters ofChrist, andStewardsof themysteries ofGod.”764ItisvaintoinsistontheApostolicsuccessionofourMinistryunlessweenlightenitwiththecombinedgloryofApostolicdoctrineandexample.Inthisuniformconsistency—notinanysacredantiquity, independentofthis

confirmingseal—liesourspiritualpower.TheBodiesofDissent,makingnopretensions to Apostolic descent—yet preaching Apostolic doctrines, willmaintainamoral influencein the land,whichwecanneverhopetoacquireunlessourpublicandprivateworkarecastinthesameScripturalmould.Thechurch cannot now accredit “the blind, and the halt, and the lame.”765 Thelivesofherministersmusthavethemoralweightofholiness.170VIEWOFTHECHRISTIANMINISTRY

Ourpeoplenaturally “seek thisproofofChrist speaking inus,” 766 to drawthemtouswiththeimpression,withwhich“AMasterinIsraelwapproachedhisDivineTeacher—“Weknow thatyouareaTeachercomefromGod.” 767

ThoseMinisterswhomweobserveas speciallyhonoured in theirwork,wewill generallymark as distinguished by a consistent standard of professionand conduct.Anddoubtlesswithmore spiritualized affections,with greaterabstractionfromtheworld,withmorefervent lovefor theSaviourandzealforhiscause,withahigherestimateof thevalueofsouls,andwithamorehabitualdeterminationtolivewithandforGod—weshallhaveaclearerandmoreeffectivetestimonyintheheartsofourpeople.Weshall“magnifyouroffice” 768 among them; and theywill gladly “receive us as angels ofGod,evenasChristJesus.”769

PARTIV.THEPUBLICWORKOFTHECHRISTIANMINISTRY.

ThePublicMinistryofthewordisthemostresponsiblepartofourwork—thegrandmomentumofDivineagency—themostextensiveengineofMinisterialoperation—notacting,likeparochialvisitations,uponindividualcases—butwithequalpowerofapplicationtolargenumbersatthesamemoment.Baxtertherefore justly remarks that it is ‘a work that requires greater skill, andespeciallygreaterlifeandzeal,thananyofusbringtoit.’770Itthereforewelldeserves a prominent and detailed consideration in passing over theMinisterial field, though a full discussion of its several particulars wouldfurnish ample materials for a volume.We hardly need to remark that thisdescriptionismoreimportantthanever,whenatthepresenttimethisDivineordinance has been degraded from what we will see is its true Scripturalelevation.172VIEWOFTHECHRISTIANMINISTRY

CHAPTERI.THEINSTITUTIONANDIMPORTANCEOFTHEORDINANCEOFPREACHING.

‘LackoftheknowledgeofGodis thecauseofall iniquityamongmen;justas, contrariwise, a rightopinion touchingDivine things is thegroundof allour happiness, and the seed of whatever perfect virtue grows from us.Therefore;wemay justly set down this kind of knowledge as the first andmost important thingwhichGodimparts tohispeople;andit isourdutytoreceivethisathismercifulhands,forthefirstofthosereligiousofficeswithwhichwepubliclyhonourhimonearth.Fortheinstruction,therefore,ofallsortsofmenuntoeternallife,itisnecessarythatthesacredandsavingtruthof God be openly published to them. This open publication of heavenlymysteriesisexcellentlytermedpreaching.’771The incidental notices of Enoch andNoah connect this institutionwith theAntediluvianera.772 In thePatriarchal ages, public instructionwas probablyvestedintheheadsoffamilies.773IntheJewisheconomy,Mosesreceivedhiscommission immediately from God, and subsequently assisted by seventyeldersassociatedwithhim.774OftenJoshua,likehispredecessor,collectedthepeopletohearthemessageofGod.775Lowerdowninhistorywereadoftheschools of the Prophets—the repositories of public teaching for the land.776

After the captivity, the ordinance seems to have been received nearlyaccordingtothepresentsimple,solemn,well-conductedceremonial:withanestablished course of exposition and interpretation.777 Our Lord—the greatPreacher of righteousness—was anointed to this office,778 and constantlyemployedinit.779HeordainedhisApostlesashissuccessorsinoffice,780andhe sealed their commissionwith thegift of his ownSpirit.781 Investedwiththisauthority,theystretchedtheirefforts,publiclyandprivately,topreachtheGospeltotheutmostcompassoftheircommission—IMPORTANCEOFPREACHING.173

“toeverycreatureunderheaven.”782NocongregationinthePrimitiveChurchseparatedwithout being ‘fed’ (as Tertullianwrites) ‘with holy sermons.’ 783

Andthoughforagesthepreachingofficewassuspendedinthepapaloffice,as indeed it is still in some branches of the Greek Church; yet it is now

generally acknowledged to be the primary instrument in the Divineappointmentfortheconversionoftheworld.784An able writer of our day admirably illustrates the power of this grandinstitution—‘Of all methods for diffusing religion, preaching is the mostefficient. It is topreaching thatChristianityowes itsorigin, itscontinuance,and itsprogress.And it is to itinerantpreaching(however the ignorantmayundervalue it) that we owe the conversion of the Roman world fromPaganism to primitiveChristianity; our own freedom from the thraldom ofPopery, the success of the Reformation—and also the present revival ofChristianity from the depression it had undergone due to the prevalence ofinfidelityandofindifference.Books,howeverexcellent,requireatleastsomeprevious intereston thepartof thepersonwho is toopenandperuse them.But thepreacherarrests thatattentionwhich thewrittenrecordonly invites.The living voice and the listening numbers heighten the impression by thesympathy and enthusiasmwhich they excite. The realitywhich the spokentruthpossessesinthemindofthespeaker,iscommunicatedtothefeelingsofthehearers,andtheyendinsharingthesameviews,atleastforthemoment,andinaugmentingeachother’sconvictions.’785174VIEWOFTHECHRISTIANMINISTRYThis ordinance has always been held in the highest honour. GregoryNazianzeninsistsonit‘astheprincipalthingthatbelongstousMinistersoftheGospel.’ 786 St. Augustine marks it as the proper office of a Bishop.787

EveninthedarkagesofPopery,wefindanedictofthereignofHenryIII.,ata provincial synod, enjoining all parish priests ‘to instruct the peoplecommittedtotheircharge,andtofeedthemwiththefoodofGod’sword;’Intheeventoftheirneglectingthisduty,thesynodstyledthemas‘dumbdogs.’788Erasmusgivesahighpre-eminencetopreaching—‘TheMinisteristhenintheveryheightofhisdignity,whenfromthepulpithefeedstheLord’sflockwith sacred doctrine.’ 789 Mr. Thorndike (a writer of some authority onecclesiasticalmatters) justlyremarks—‘thatpreachinginrespect topersonalperformance,isthemostexcellentworkbishopsandpresbytersareabletodoin the service of God.’790 Hooker’s judgment is to the same purport—‘WewouldgreatlywrongsoworthyapartofDivineservice,ifwedidnotesteempreachingastheblessedordinanceofGod—sermonsaskeystothekingdomof heaven, aswings to the soul, as spurs to the good affections ofman, as

food to the sound and healthy, and as medicine to diseased minds.’ 791

‘Certainlythereisnoemploymentthatismorehonourable—moreworthytotakeupagreatspirit—morerequiringofagenerousandfreenurture—thantobethemessengerandheraldofheavenlytruthfromGodtoman,andbythefaithfulword of holy doctrine, to procreate a number of faithfulmen. It ismakingakindofcreationtoGod,byinfusinghislikenessintothemtotheirsalvation,asGoddidintohim—arisingtowhateverclimatehemayturnhim.HeisliketheSunofrighteousnessthatsenthim,withhealinginhiswings,andnewlighttobreakinuponthechillandgloomyheartsofhearers,raisingout of darksome barrenness a delicious and fragrant spring of savingknowledgeand‘goodPREPARATIONFORTHEPULPIT.175

works.’792Allourdiversityofmeansandmachinerymustsubserve,andtheirenergymustdependon,afaithfulexerciseofthepreachingcommission.Allthe work done, or to be done,must be connected with “the foolishness ofpreaching”asGod’schosenandchiefordinance.793The sacred history connects this ordinance with national blessing, and theextensionofscripturalreligion.Nationaldistressand“vexation“markedthedestitutionof“ateachingpriest“inAsa’sreign.794InthesubsequentreignofJehoshaphat, great public prosperity was combined with the mission ofLevites and Priests throughout all the cities.795 The comparative disuse ofpreaching was a concomitant mark of the dark ages of Popery, while itsrevivalwascoeval796withtheeraoftheReformation.797GeorgeHerbert, therefore,might justlycallhisCountryParson’spulpit ‘hisjoy and his throne’798—-as indeed invested with a dignity, solemnity, andefficiencyparticulartoitself.

CHAPTERII.PREPARATIONFORTHEPULPIT.How honourable was the spirit of “the man after God’s own heart,” whocouldnotendurethethoughtofofferinguntotheLordhisGod“ofthatwhichdid cost him nothing:” 799 and who, in contemplating the greatness of thework,andthemajestyofhisGod,“preparedwithallhismightforthehouseofhisGod!”800Nordid176VIEWOFTHECHRISTIANMINISTRYhisillustrioussondevotelesspreparationofheartandconsecrationofserviceto the building of the spiritual temple, than to that magnificent materialtemple,whichwas thegloryofhisnation,and thewonderof theworld.Totheonehedevotedallthetreasuresofhiskingdom;totheother,alltherichesofhismind—“largeandexceedingmuch,evenasthesandthatisonthesea-shore.” 801 “Because the Preacher was wise, he still taught the peopleknowledge;indeed,hegavegoodheed,andsoughtoutandsetinordermanyproverbs.”802Hiswholesoulwasengagedinthediscoveryofthebestmode,as well as the best substance, of instruction; that his thoughts might beclothed in language worthy of the great subject and its Divine Author. Heevidentlyconsideredtheadvantagesof“study“tooverbalanceits“wearinesstotheflesh;”and“thewordsofthiswisest“ofmen—thefruitoflabourandstudywereas“goads”toquickentheslothful.Theynotonlygainedtheears,andmovedtheaffections;but theyfixeduponthememory,conscience,andjudgment,“asnailsfastenedbythemasterofassemblies.”803It well becomes us to follow such an example of devoted preparation forpublic instruction. For indeed, to maintain a constant recollection of thespecific necessities of our people; to decide on themost suitable course ofScriptural doctrine, exhortation, and comfort; to select themost appropriatevehicles for presenting the truth—these are exercises of laborious andpersevering diligence. Yet with some, confidence supplies the place ofpremeditation.ABibleandConcordance,witha fewsermon-notes,oreventhe impulse of the moment, with the gift of tolerable fluency—these arethought a sufficientwarrant to stand up in the name of the greatGod.Butwhat is solid, will alone be permanent. No powers of imagination, naturaleloquence, or vehement excitement, can compensate for the lack ofsubstantialmatter.The“pastorsaccordingtoGod’sheartwillfeedthepeople

withknowledgeandunderstanding”804Butunlessthereisagatheringthatisproportionate to the expenditure, there can be no store of “knowledge andunderstanding”fordistributiontothepeople.Preachersofthisstampareknownbytheirgenerallackofvariety.PREPARATIONFORTHEPULPIT.177Itissubstantiallynotonly(whatitalwaysoughttobe)thesamedoctrine,butnearlythesamesermon.Ifanewtextmaybeexpected,yetitistherepetitionofthesamethoughts,attenuatedwithregularbutmostwearisomeuniformity—sempereadem.805Theyare “householders,”butwithout a “treasure.”The“old”indeedtheycanreadily“bringforth;”butwhereis“thenew?”806Thispovertyofthoughtcannotbejustlychargedtotheirresources.Forthereisnocharacteristic of Scripture more striking than the diversified aspects andrelationsinwhichitpresentsthesametruths,fraughtwithfreshinterestandimportantinstruction.Thesemonotonousexercises,evenuponthehighestofall subjects,arepowerless to impress.Either this sterilesamenessspreadsatorpor over the congregation; or else themore intelligent part of themwillgiveventtotheirdissatisfaction.807It is indeeda“neglectofthegiftofGodthatis inus,”totrifleeitherinthestudyorinthepulpit.Godwillblessourendeavours—notouridleness.OurMaster, andourpeople forourMaster’s sake,havea just claim toourbesttime and talents, our most matured thoughts, and most careful studies. ToventureuponthisinfiniteworkofGodwithslenderfurnishing,provesthereisa guilty unconcernwithour high responsibility.Admitting that somegiftedMinisters may preach effectively without study; yet reverence for ourMaster’sname,andadueconsiderationofthedignityandsolemnbusinessofthepulpit,mightwellservetorepressarashandundigested178VIEWOFTHECHRISTIANMINISTRYexerciseofthisholyfunction.Howunequaltotheexigencyisthegatheringofafewabstractandunconnectedtruths,withoutweighingthemostforciblemodes of application to the consciences and varied circumstances of ourpeople!808TheScripturalmodelgivesnocountenancetoloosestatements—the result only of inexcusable indolence.Thediligenceof faithwill alwaysmeet with acceptance; wilful neglect with the merited recompence of our

presumption.The style, arrangement, and substance of the sermons of themost eminentpreachers,provetheirdiligenceinpulpitpreparation.PresidentEdwards’highreputationasapreacherarosefromhisgreatpainsincomposition,especiallyinhisearlyMinistry.809PhilipHenrylatterlywouldsay—‘thathemightnowtakeagreater liberty to talk, ashecalled it, in thepulpit—that is, to speakfamiliarlytothepeople.Yettothelasthedidnotabateinhis‘preparationforthepulpit’810—liketheroyalpreacherinJerusalem,whointhedeclineoflife“stilltaughtthepeopleknowledge.”811Itis,however,stillmoreimportanttocultivate a spiritual and experiential tone from our pulpit studies. Thematerials drawn from intellectual sources or from a lowered standard oforthodox theology, only bring us into the outer courts of the sanctuary.Wemusttakeacoalfromthealtar,sothatthe“hearts”ofourpeoplemay“burnwithinthem.”PREPARATIONFORTHEPULPIT.179There will be, however, great injury in slavishly following any popularpattern.Itisusefultoobservethediversitiesofgiftsinourbrethren;butourchiefbusiness iswith thediscernmentandcultivationofourowngifts,andthesedulous812 endeavour toacquireacompetentmeasureofallMinisterialgifts, at least so as not to wholly come short in any part. Many youngMinistershavecrippledtheireffectiveness,byavainattempttoexercisethehigher qualifications of theirmore favoured brethren; instead of improvingthe humbler, but perhaps equally useful capabilities, which had beendistributedtothem.813Yet fruitful pulpit preparation depends more on our spirituality than evenuponourdiligence.Itisanimprovingandindustrioushabitthatflowsfromaheart penetratedwith a sense of the love of Christ, the value of souls, theshortness of time, and the supreme concerns of eternity. And when it isintelligentlyfixeduponthesubject-matter,clearviewsofScripturaltrutharebeautifully unfolded, flowing in perspicuous and natural order, and no lesssubservient to personal edification than to public instruction. Thus theChristian’s operative principle realizes an accurate perception of the mainobject,andconcentratesallthepowersoftheminduponit—sothat,withoutthishabit,themostdiligentMinisterialstudentbecomesameretriflerinhis

momentouswork.Buttheimportanceofthissubjectcallsustoconsideritmoreindetail,underthe three particulars of—Composition of Sermons—Habit of Meditation—andSpecialPrayer.

I.—COMPOSITIONOFSERMONS.How much responsibility attaches to our pulpit addresses! It cannot be oflight moment, whether our people are “fed with knowledge andunderstanding,” orwith ill-prepared and unsuitable provision. The pulpit isthe ordinary distribution of the bread of life; and much wisdom indeed isrequired,“torightlydividethewordoftruth,”814sothateachmaybereadytosay—“Awordspokeninseason,howgooditis!”815In the selection of our subjects, theSacredVolumeopens a field of almostinfiniteextent.Wecanonlyseizethemostsuitablepointsofpresentinterest,without pretending to occupy the whole field. The Apostle gives us somewisecautionaryrulesrespecting180VIEWOFTHECHRISTIANMINISTRYourchoiceofsubjects—markingwithequaldistinctness“the things thataregood and profitable to men,” and in the things that are un-profitable andvain.”816Hewarnsusagainstcuriousorspeculativematters,asinconsistentwith our office, and hurtful in their results.817 He would have us “affirmconstantly”thedoctrineofman’sruinandrecoveryasthesoleefficientspringof practical godliness;818 and after his own example,819 bend all subjectsnaturallytoChrist,andconcentratethemallinthefullexhibitionofhiscross.The materials for this system of instruction occur in the daily course ofreading, insecret retirementwithGod, in thehabitof family intercourse, inunlookedfor,orevenordinary,providences.Andthusrisingbeforeus, theywillalwaysfindaresponsiveinterestintheiradaptationtothepresentwantsand sympathies of our people. Cases also in our parochial intercourse—ofignorance,ofhardenedobstinacy,ofperplexity,orofawakenedconviction—furnishsomeofthebestmatterforourSabbathMinistrations.820ThemeaningandobjectofatextisadefinitepassagefromthewordofGod,

used as the ground-work of some statement of truth, also drawn from theword.Thisisnaturalandobvious.Butwequestiontheproprietyofselectingtextsmerely asmottos for pulpit dissertations. Instead of the sermonbeingmade from the text, the text is made from the sermon. It is read as acustomaryintroduction.Itfurnishestheoccasionofthediscursiveinquiry,butitscomponentparts,oritsconnexionwiththecontext,areleftCOMPOSITIONOFSERMONS.181untouched.Thismethodlosestheofficeoftheexpositorandscarcelyseemsto acknowledge due reverence to the word of God. And though it maysometimesaffordopportunitiesforusefuldiscussion,yetittendsto‘divertthemind from the inspection, meditation, and weighing of sacred scripture,whichisthetruefoodofthesoul,andthetreasuryofDivinewisdom—andtowhichalonetheconvertinggraceoftheHolySpiritisannexed.’821Some of Cotton Mather’s rules for his student’s treatment of texts areexcellent; such as—if possible—to read the text in the original and consultcommentators before he composed his sermon—to carefully consider thescripturalstyleofhissermons,andtoconfirmhisseveralheadsofdiscoursewithsomeScriptureproofor illustration—tohavemuchofChrist inallhissermons, knowing that the Holy Ghost loves to glorify Christ; and hopingthat,ifhefollowedthisrule,theHolySpiritwouldfavourhimwithmuchofhisinfluenceintheexerciseofhisMinistry—andtocrowdeverysermonasfullofmatteraspossiblewithoutobscurity.822Aremarkonsomeoftheserulesmaybeallowed.Theuseofcommentatorsisgoodbeforewecomposeoursermons,butnotbeforewehaveconsideredandarrangedthem.ThiswasMr.Cecil’splanofpreparation;nottoforestallhisownviewsby theuseof commentaries; but first to talkover the subject tohimself,writingdownwhateverstruckhismind;andafterhavingarrangedwhat he hadwritten, settled his plan, and exhausted his own resources—toavail himself of all extrinsic help.823 There is no greater hindrance to solidlearning, than tomake such use of othermen’s resources as to neglect ourown.Theuseof helps generally, and especially ‘Helps forComposition’ intheformof‘Skeletons’—needsgreatdiscretion,discrimination,anddiligence,lestbyrestrainingtheactiveenergyofournativepowers,theyproveserioushindrances tocomposition.Mr.Simeon’swell-knownandmostusefulworkmay be said to give precisely that measure of help which is required—

encouragementtoinexperienceddiligence,andatthesametimeafairscopefor182VIEWOFTHECHRISTIANMINISTRY.theexerciseofpersonaltalent.Thecareandthoughtrequisitetoproducefromhisvolumeacompleteandwell-proportioneddiscourse,arefullyequaltothelabour of an original composition—so skilfully are the breaks contrived toexercise the judgment in suitably filling the vacuum, and in the accuratearrangementofthescripturalmatter.824PerhapsthehighestcommendationoftheworkisthatamerecopyistwouldexhibittheSkeletonslikethebonesinthepropheticvision:verydry.Whereasathoughtfulmindwouldfindampleandprofitableemploymentinclothingthemwithsolidmatter,intheformofsymmetryandstrength.825AstoCottonMather’sruleofcrowdinghissermonswithmatter—Itwouldbegoodforourdiscourses tobe likeElihu’s,“fullofmatter;” 826andwemustregret, that a good man is not always a wise or a full man. Yet we mustremember our people’s capabilities, the limited nature of their digestivepowers, and the serious injury of stretching them beyond their naturalexercise.TheprincipleofourLord’sinstructionwas,to“speaktheworduntothepeople,astheywereabletohearit.”827Hadhesaidallthathecouldhavesaid, itwouldhavebeen infinitelymore than theywouldhavebeenable toreceive;andconsequently thegrandendofhis instructionwouldhavebeenlost.Itneedsmuchprudencetoselectthemostappropriateinstruction,ratherthanbysweepingovertoolargeasurface, toweakenthedistinctnessoftheimpression.Mr.Cecil justly remarks, that ‘it requires asmuch reflection toknowwhatisnottobeputinasermon,aswhatis.’828Itisnothowmuchcanbesaid,butwhatcanbestbesaid.LetusnotaimCOMPOSITIONOFSERMONS.183at exhausting ourselves at every point of our subject. Let our thoughts beselect,solid,naturallyflowingoutofthediscussion,withoutbreakingintotheunityofourscheme.TheWriterfeels thathecanaddnothingof importanceto therulesofmorepractisedwriters.ThegreatmattertokeepinmindistheopeningofScripture—expounding the mind of God—not opening our subject abstractedly, but

through themediumofScripture, beatenout, and laid full and largebeforeourpeople.Inordertomeetthisprimaryendofpreaching,everytextshouldcontain a complete sense. The selection of materials in beating out andapplyingthissenserequiresmuchcare.Inavoidingthetechnicalplan,whichwould reduce all subjects into one precise form, we must carefully applythosefixedrulesandprincipleswhichbelongtothescienceofpreachingasascience, giving it the best method and expression. The subject probablyshouldbedigestedpriortoarrangingthesermon.Thiswillbestsecureunityofdesign,combinedwithaninterestingandvariedmethod.Itwillalsoguardusagainstthecommonevilofdissecting[thecontent]basedontheprincipleofverbalratherthanlogicalanalysis.Thatwoulddistributethewordsundertheir several heads, rather than thematerials for discussion; thus it wouldobscure the primary topics, amplify secondary points, and bring muchirrelevant matter into the scheme. The exordium 829 opens no sphere forartificial structure or for studied ornament, or generally even for fervidappeals. We might introduce the text naturally to view by some briefexposition of the context or of the subject in hand.830 The clearness of thediscussion materially depends on ‘having no more heads than can besufficientlyamplifiedwithintheboundsofthediscourse,soastoberenderedsensibletothehearers.Theyshouldbequitedistinctfromoneanother,andatthesame time, theyshouldallcenteron themainpoint.’ 831Thisassists thehearerinthesurveyandretentionoftruth—‘methodbeingachain,inwhich,ifamanshould letslipanyonepart,hemayeasilyrecover itagainbythatrelationanddependencewhichithaswiththewhole.’832Someofthebest184VIEWOFTHECHRISTIANMINISTRYpulpittalents—suchasfluencyofspeech,richnessandvarietyofillustration—without an orderly distribution, fail to arrest the attention, or fix apermanent impression. Indeed, theremay be a danger even on this side, ofhaving amode that is too artificial, and of fettering even theDivine Spirit(who“blowswherehewills”)by the restrictionof rules thataresometimestoo exact for the free andpopular flowofScripture.833 It is, however,mostdesirabletoavoidthathabitofrunningawayfromourtext,whichhasgainedfor some of us the name of ‘fugitive preachers.’ The best matter loses itsinterestbyanunnaturalconnection.Thesimplestsubjectsareobscuredbytheintroductionofirrelevantdetail.

BishopWilkinsstatesthatthethreecomponentpartsofasermonaremethod,matter, and expression. ‘Each of these’ (he observes) contribute mutualassistancetoeachother.Agoodmethodwilldirecttothepropermatter;andpropermatterwillenablegoodexpression.’834Themethod is seen in layingdownthescheme—thematterinfillingitup—andtheexpressioninclothingitwithanappropriategarb.Wehavealreadyreferredtomethod.Asermon,inorder to edify, must be rich in matter. Any deficiency of substanceproportionally diminishes its usefulness. The primary sources ofmatter arefound in a close analysis of every important word in the text, and of thedesignofthewhole;illustratedbytheexaminationoftheparallelreferences,byanattentiveruminatinginspectionofthecontext,andbyaclearreferencetotheanalogyoffaith.835Anyhistoricalcircumstanceconnectedwiththetext—the clear exposition of the meaning (though not distracting the mindneedlessly with jarring interpretations) the scope of the sacred writer—thesuccessivesteps,andconsecutivereasoning,bywhichhearrivesathispoint—must all be noticed. Consider also the speaker, the occasion, the personaddressed—trace theprinciplesdeveloped in the text to their consequences,ortheconsequencesreferredbacktotheiroriginalprinciples—theconnexionandsuitablenessofmeanstoCOMPOSITIONOFSERMONS.185their end—thesepointswill furnish instructive substancewithpractical andexperiential application. Collateral matter may be found, diversified in theformofparallelism,contrast, illustration—thepursuitof theobject indirectinference,objections,orhypotheticalsuppositions,836etc.Theeffectiveuseofthesehelpsobviouslyrequiressoundjudgment,andamindstoredwithactiveintellectual furnishing that enlarge our capabilities for communicatinginstruction.But after all,—as an old man remarked to Musculus, one of the Swissreformers—‘Sivisfieribonusconcionator,daoperant,utsisbonusBiblicus.’837 The Scripture is the inexhaustible store-house of our most valuablematerials—whether of clear instruction; convincing argument; powerful ormelting address; or even the higher strokes of eloquence—‘thoughts thatbreathe in words that burn.’838 Any just complaint, therefore, of thebarrennessorsamenessofourpreaching,mustarise(aswehavehinted)fromlack of industry in our research, not from the lack of opulence of our

resources. Augustine rightly estimates that ‘the preacher’s wisdom isaccording to his proficiency in the diligent and intelligent search of theScriptures.Themoreheseesthepovertyofhisownstore,themorenecessaryit is that he enrich himself in these treasures.’ 839 Not that we wouldrecommenda longstringof texts,orwhatBurnetcalls ‘abareconcordanceexercise’ (for ill-digestedquotations, even from the sacred treasury,maybevery unprofitable); but an express reference to Scripture in confirmation ofthedistinctpointsofourdiscourses—notoverchargingoursermons,840yetatthesametimegivingafullprominencetotheDivinetestimony.Todiluteourproofs in the natural flow of our own style, proportionally weakens theimpression that Thus God has spoken; whereas a distinct reference to theauthority of Scripture, confirms our statementswith the stampofGod, andbringsourhearers,likethecampatSinai,prostratebeforehisawfulmajesty.OnthisaccounttheApostle’s186VIEWOFTHECHRISTIANMINISTRY“speechandpreachingwasnotwith enticingwordsofman’swisdom;”but“in thewordswhich theHolyGhost teaches,” “that the faith of his peopleshouldnotstandinthewisdomofman,butinthepowerofGod.”841Generally speaking—thediscussion shouldbe comprehendedwithin twoorthree divisions, the matter so clearly arranged as to fall readily under theseveral main heads; the principal points strengthened and illustrated byScriptural testimony, and closely applied to the respective cases of ourcongregation.842 If the discussion were likely to extend beyond its duebounds,itwouldbebettertosketchashortoutlineintheintroduction,ortoseize the most prominent points, rather than be constrained to press itspersonalinterestuponmindsill-preparedbywearinesstoreceiveadeepandpermanent impression. It is not enough that the sermon should containstrikingorgoodthoughts.Thematerialsmustbearrangedsoastoproduceaneffectuponthewhole—agrowinginterest,conductingtoaclearandpowerfulconclusion. We must beware, however, of fixing our minds upon themechanism of the sermon, so as to forget what alone can infuse life andpowerintoit.Wemayproduceaskeletonclothedwithflesh,andexhibitingthemostexactproportionofitsseveralparts;yetlikethedrybonesrecentlyreferred to, itmaystill lack thequickeningbreathofheaven.Aspiritual,aswell as an intellectual habit, is essential both to the composition and the

deliveryofourdiscourses.Withregardtothestyleofoursermons—simplicityandpointseemtobethemostimportantcharacteristics—simplicity,withoutundignifiedfamiliarity—pointandenergy,withoutunnatural labourtoproduceaneffect.ArchbishopWhately admirably warns us against the two extremes of conciseness andprolixityconnectedwiththisstyle.‘Itisobvious’(heobserves)‘thatextremeconcisenessis ill-suitedtohearerswhoseintellectualpowersandcultivationare small. The usual expedient, however, of employing a prolix style toaccommodate such minds, is seldom successful. They are likely to bebewildered by tedious expansion; and being unable to maintain a steadyattentiontowhatissaid,theyforgetpartofwhattheyhaveheardbeforethewholeiscompleted.AddtothisthatthefeeblenessproducedbyexcessiveCOMPOSITIONOFSERMONS.187dilution, occasions the listeners’ attention to languish. And what isimperfectly attended to, however clear in itself, will usually be onlyimperfectlyunderstood.Youngwritersandspeakersareapttofallintoastyleofpompousverbosity,fromanideathattheyareaddingbothperspicuityandforce to what is said, when they are only encumbering the sense with aneedlessloadofwords.Itisnotindeeduncommontohearaspeakerofthisclassmentioned,ashaving‘averyfinecommandoflanguage;’whenperhapsitmightbesaidwithmorecorrectness,that‘hislanguagehasacommandofhim’—thatis,thathefollowsatrainofwordsratherthanofthought.’843TheBible furnishes unquestionably the perfectmodel of this clear, natural,andvigorousstyle.Wesee,therefore,theproprietyofCottonMather’srule—to mould even the garb of our sermons after the Scriptural pattern. Thephraseologydictatedby theHolyGhost isparticularlycalculated forpublicpreaching.844ThereisnobooksointelligibleasthebookofGod;nobookthatsoclearlyrevealsmantohimself;orthathassuchinexpressiblepoweroverhis heart; or that connects itself so naturally with his popular feelings andinterests. The savour of Divine truth is sensibly diminished by passing itunder the conceptions or expressions of men. No language—whether ofexposition,address,or illustration—issogenerallyacceptableas thatof theinspired volume. Few readers of Saurin and French Divines of his class(orthodox in theirviews,and forcible in their statementofScriptural truth),thathavenotfeltalackofunction,warmth,andspiritualexcitementarising

from their scanty infusion of the sacred dialect into their writings—adeficiencyforwhichnopowersofgeniusoreloquencecancompensatetoaspiritualmind.845Thematterandmannerthatisdrawnfreshfromthespringwillalwaysbemostenlivening.188VIEWOFTHECHRISTIANMINISTRYWeneedscarcelycommenton thepitifulpracticeofacopyist inpreaching.Mr.Addison(anameoffarhigherauthorityinaccomplishedliteraturethanintheology)commendsSirRogerdeCoverley’sChaplainforhavinghislistofsermonsfromthebestdivines,readydrawnupincourseforthewholeyear,adding—Iwouldheartilywish,thatmoreofyourcountryClergymenwouldfollow this example; and instead of wasting their spirits in laboriouscompositionsoftheirown,wouldendeavourafterahandsomeelocution,andallthoseothertalents,whicharepropertoenforcewhathasbeenpennedbygreatermasters.Thiswouldnotonlybeeasier for themselves,but itwouldedifytheirpeople.’846Suchasystemof idlenesswoulddoubtlessbe‘easierforourselves.’Buttheresultsofedificationaremostquestionable.NomerelypassiveagentcanmakeasolidorusefulMinister.Thetalententrustedtohim,thus “hidden in a napkin,” instead of being put out to daily use, awfullystamps him as an “unprofitable servant.” 847Where “the gift is neglected,”instead of “stirred up,” 848 what blessing can the Spirit, thus grieved anddishonoured,beexpected toassure?Mr.Addison’sconceptionof thepowerofasermonwasprobablyratherthemagicaleffectofeloquence,orofmoralpersuasion, thanthatfruitoffaithandprayerwhichtheDivinepleasurehasordinarily connected with “the weak,”—not with the wise things of thisworld.849GeorgeHerbertjustlyrepliestotheobjection—‘thatwherethereareso many excellent sermons in print, there is no excuse for preaching badones.’—‘Thoughtheworldisfullofsuchcompositions;yeteveryman’sownisfittest,readiest,andmostsavourytohim.”850Indeed,itmaybequestioned,whetherCOMPOSITIONOFSERMONS.189anycourseof sermonscanbe framed forgeneraluse.For,according to thedifferent shades of ignorance or knowledge thatmay be found in differentspheres,asermonwouldbetooelementary—ortoofullandenlarged—ornotsufficientlysystematicordetailedforthatsphere,andtherefore, toagreater

or lesser degree, it would be inapplicable there. Yet this comment on theslavish use of foreign resources does not imply that every sentiment orsentence of our sermon must be (strictly speaking) original. The habit ofreading will furnish many illustrations and trains of thought which areinsensiblymoulded into ourminds, andbecomeour ownbyour individualmethodofapplication.Thuswhilewelearnfromall,wemayalmostbesaidto borrow from none. The Ministerial student will find this exercise bothuseful tohismind, andameansofgrace tohis soul.The fruitsofhisownstudy and acquaintancewith his people’swants, consecrated to theLord inthe simplicity of faith, prayer, and love (though perhaps not according torule, and of very inferior substance) will be honoured; while humandependence,sloth,andindifference,willbeunblessed.Wecannottelltowhatextent the meanest gifts might have been cultivated with success. At allevents the weakest effort of our own mind is more acceptable than theindolent use of themost talented exercises of another. Therefore,whilewewouldaimhigh,andkeepthebestrulesbeforeus,weareencouragedto“stirupthegiftthatisinus”851(howeversmallitmaybeinourowneyes),andtheexcuseofalackofabilityistherebydisallowed.Mr.Cecilremarksondeliberatepreparationforthepulpit—‘Ifitisdrivenofflate,accidentsmayoccur,whichmaypreventdueattentiontothesubject.Ifthelatterdaysoftheweekareoccupied,andthemindisdrivenintoacorner,thesermonwillusuallyberawandundigested.Taketimetorejectwhatoughtto be rejected, and to supplywhat ought to be supplied.’852Dr.Hammondalwayshadasubjectinhand,andnosoonerhadhefinishedonesermon,thanhecommencedanother.853Thoughperhapsitwouldnotbedesirabletofollowthisconstantroutine,yetthehabitofturningourstudiestopresentaccountisofthefirstmoment.Alivelyimaginationmayindeedserveanitinerant;butthesermonsofastationaryMinister,preachingtwiceorthreetimesinaweekto190VIEWOFTHECHRISTIANMINISTRYthesamecongregationwill,withoutastorehouse,beinsipid,tautological,andunedifying—keeping back as babes in elementary instruction, those whomighthavebeen“fathersinChrist”underamoredigestedadministration[oftheword].Theminister’s lifemust, to theend,bea lifeofholymeditationandstudy.Nomanwhoneglectstheapostle’sexhortationto“giveattendance

toreading,”854willlongcontinuetobeaprofitablepreachertoanintelligentcongregation.Thenativeresourcesevenofthemostpowerfulmindsneedtobereplenished;andthereforethepreacher‘mustnotmerelyhavebeenamanof reading; he must read still; or his sermons will be trite and barren ofthought.’855Hewoulddobetter,howeverpossible,tobringhisoldstoresintofresh service, than trust to the impulse at the moment of duty, or drawimprudentlyontheresourcesofamindthatisalreadytooscantilystocked.Atallevents,toallowtheweektodrawtoaclosewithoutreadyfurnishingforourSabbathwork,isthemarkofindolenceandpresumption;anditpromisesaveryinadequateandunfruitfulperformanceofthisweightyresponsibility.’856

II.—HABITSOFMEDITATION.‘Lectioinquirit—oratiopostulat—meditatioinvenit—contemplatiodisgustat.’Here we have Augustine’s distinction of the relative departments of pulpitpreparation.857Thetwolastmayillustratetheruminatinghabit,withoutwhichthe results of study and composition, like undigested food lying on thestomach,clogandweakenthepowersofaction.Nomentalcompartmentcanbeastorehouseforreceivingaconfusedmassofunshapenmaterials,unfittedfor practical purposes. Composition, therefore, without a meditative mind,willpresentonlywhathasbeenterselycalled‘amobofideas.’Meditationisessentialtointellectualvigour.Withoutit,weHABITSOFMEDITATION.191mayindeedacquireaforeignstoreofknowledge,butwewillnevermakeitour own. It is important also to cultivate this habit in the bent of our ownwork—that is, that a Preacher should think as a Preacher—markingeverything (like any other man of business) with the eyes of his ownprofession.Thiscourseofdrawingalltheobjectsaroundhimintoconnexionwithhisgreatwork,enricheshimwithmuchvaluablematerialforChristianinstruction, and it gives great richness and variety of illustration to hissermons.Habitofthoughtisalsothebestmeanstoobtainagoodstyle,whenthemindhasfullcontrolofitsownpowers.Withoutthedisciplineofpatientand accurate thinking, words are applied in an unmeaning and faultyarrangement.Wemayspendhoursinthiswaywithoutanymentalexercise.

The lack of this meditative habit is one cause of superficial religiousknowledge. Valuable books are turned over, and the most striking andinstructive passages are jotted down—but without the digested analyticalstudyof the subject-matter, itwill not convey substantial food to themind.EveryintelligentChristianmustbeconsciousofthelossinrelaxingthishabit.The mind is occupied only in notions, not in thinking: and therefore itpresentsallthedifferencebetweenpassinglightlyoverthepoweroftruth,orleavingadeepandpractical impressionof it. In theonecase, thesurface isbarelyswept.Intheother,thebottomprincipleshavebeentouchedandcalledinto action. The sudden flash of light will leave no influence. There is nomovementfromthehearttillthetruthisclearlyexhibitedtothemind—tillitissetstronglyandconstantlyinview,deeplypondered,andcloselyapplied.Thisreflectivehabitoftensupplies thedeficiencyofextrinsichelp:constantexcitement increases intellectual fertility; the mind is brought to know theextentof itscapabilities.Andbeingstrengthenedandsupportedbyfrequentexercise(touseLuther’swords),it‘suggestsmore,muchmore,thanallourcommentatorscombined.’Amindthusinvigorated,stampsitsowncharacteron all its exercises. It instinctively turns over and over again the matterpresented to it; apprehends it in its connexion and dependencieswith othertrainsof thoughtandprinciplesofaction;and thus it successfullyadapts tothepresentcircumstances.No part of pulpit preparation ought to be merely intellectual employ. Thehabitofmeditation (towhichwenowrefer) is theexerciseof themind,onspiritual objects, for spiritual purposes, fixing a clear and permanentimpressionoftruth.OurDivineMasterinculcatesthishabitastheimmediatepreparationforourpublic192VIEWOFTHECHRISTIANMINISTRY

work.858 Indeed, one of the difficulties (might we not add—one of theprivileges?)oftheministryisthis:thatitrequiresthecontinualrevolvingofspiritual subjects in order to cast ourminds into themould of those truths,whichweplace before our people.The cultivation of this habit has amostimportantbearingonourgeneralefficiency;859itforms“themanofGod”intothecharacterof“agoodMinisterofJesusChrist,nourishedupinthewordsof faith and of sound doctrine.” 860 For (as Quesnel observes) ‘how willanyonebe able tonourishotherswith theword,whodoesnot first nourishhimselfwithit?Itisonethingforamantoenlightenhisunderstanding,tofill

hisimagination,andtoloadhismemory;anditisanothertonourishhisheartwithit.Amannourisheshimselfwithitifhelivesonit;andhelivesonitifhechangesit,asitwere,intohisownsubstance—ifhepractisesithimself;ifhe renders it proper and familiar tohimself—soas tomake it the foodandnourishmentwithwhichheoughttofeedothers.’861

It ismost important that our successive pulpit preparations should increaseourstoreofmatter,strengthenourtoneofthinking,anddirectustothemosteffectual mode of communication. The solid study of our best ScripturalDivines will be of essential service; at the same time remembering thatsermonswhicharedrawnfrombooksotherthanGod’sbookwillbepoorandunspiritual. Let the substance of our text be first beaten out from the pureword of God, and then digested in meditation and prayer—let our mattergatherclearnessofarrangement,forceandspirit,fromhumanresources.Thissacred exercise will bring rich results in the enlarged strength, activity,intelligence,andjoyofourfaith.Thesuperficialstudentindeed(ifheshouldbe called a student) has read only for the exercise of his memory, andneglected the investigation of the meaning. ‘Much to be preferred’ (saysAugustine)‘arethosewhohavehadlittlecareforretainingthewords,andyethavebeheldtheveryheartofScripturewiththeeyesoftheirhearts.’862SPECIALPRAYER.193Nor is thishabitofmeditation less important in the immediatedischargeofour public Ministry. It greatly assists our freedom, self-possession, andpersonal comfort in the act of delivering ourmessage, to have our subject-matterinwrought,asitwere,bothinourheadandheart.Italsoenablesustopertinentlyavailourselvesofany readysuggestions for themoment,and toengraftthemintotheirproperplacewithouthurryandconfusion.Thuseveryway, thedevotedconcentrationof thepowersofourmind to the serviceofGodwillproveustobe“vesselsforhonour,sanctifiedandfitfortheMaster’suse, and prepared for every good work.” 863 ‘Allow me therefore’ (wroteBrainerdtoaMinisterialstudent)‘toentreatyouearnestlytogiveyourselftoprayer,toreading,andmeditationonDivinetruths;strivetopenetratetothebottomof them,andneverbecontentwithasuperficialknowledge.Bythismeansyourthoughtswillgraduallygrowweightyandjudicious;andherebyyou will gain possession of a valuable treasure, out of which you mayproduce“thingsnewandold“tothegloryofGod.864

III.—SPECIALPRAYER.Wecannotfeeltoodeeplytheimportanceofthispartofpulpitpreparation.Tostudyandmeditatemuch,andtopraylittle,paralysesall.Ontheotherhand(as Dr. Doddridge found by experience) ‘the better we pray, the better westudy.’ 865 Therefore (as Augustine admirably exhorts) ‘let our Christianorator, who would be understood and heard with pleasure, pray before hespeak.LethimliftuphisthirstysoultoGod,beforehepronouncesanything.For since there are many things which may be said, and many modes ofsayingthesamething;whobuttheSearcherofallheartsknowswhatismostexpedienttobesaidatthepresenthour?Andwhocanmakeusspeakasweought, except he inwhose handswe and ourwords are kept; and by thesemeansapastormaylearnallthatistobetaught,andmayacquireafacultyofspeakingasbecomeshim.Atthehourofspeakingitself,theLord’s194VIEWOFTHECHRISTIANMINISTRYwordswill occur to a faithful spirit—“Do not think how or what youwillspeak;foritisnotyouthatspeaks,buttheSpiritofyourFather,whichspeaksin you.” If the Holy Spirit speaks in those who are delivered to theirpersecutors forChrist,whynotalso to thosewhodeliverChrist to learners.Butifanysaythat,iftheHolyGhostmakesmenteachers,theydonotneedtoknow any rules, then it might also be said that men do not need to pray,becausetheLordsays—“YourFatherknowswhatyouneed,beforeyouaskhim;andSt.Paul’srulestoTimothyandTitusmightbesuperseded.866The most valuable results of meditative study are essentially defectivewithoutprayer.Theyaretheeffusionsoftheheadratherthanoftheheart—cold,spiritless,dead.However important itmaybe that thepreacher’sheadbewellfurnished,itisoffarhighermomentthathisheartbedeeplyaffected.Hemusthimselfdrawnourishmentfromhissubjectinferventprayer,sothathemaybringitouttohispeopleinfulness,simplicity,andlove.Indeedhissuccess in composition mainly depends on the state of his own soul. Hecannotmakeanedifyingsermonwhenhisheartismotionless.NonebutGodcanteachhimtoteachhispeople.ConversewithHiminthestudywillgiveitsownstampofsanctityandenergyuponhispreparationsforthepulpit.Ourobjectisnottosetoffourtalentsoreloquence;buttoexciteandstrengthenahabit of holy sensibility. Our very employment, therefore, in theword andworkofGodespeciallybindsustostudyoursermonsinadevotionalspirit;

andthusonlycanwereceivefromaboveablessingtoimparttoourpeople.Our message is applied with life and interest—not when it is set forth inhuman eloquence—but when the spirituality and unction of its deliverysavoursofrealcommunionwithGod.We may suggest a few distinct subjects for supplication, in reference topreparationforourpublicwork.Directioninthechoiceoftextsandtopicsshouldbesoughtfromabove.ThiswasCottonMather’sgeneral rule:makingmore solemnsupplicationbeforehe entered upon extended discursions, or undertook a large course ofScripture.ThisspiritualhabitSPECIALPRAYER.195enables us to receive direction from circumstances of Providence, or thesecretguidanceoftheSpirit,tosuitableandedifyingsubjects.Muchmatterforsupplicationoffersitselfinenteringuponandpursuingoursubject.CottonMather’s rulewas to stop at the endof everyparagraph, inprayerandself-examination,andendeavourtofixuponhisheartsomeholyimpressionsofthesubject.Thusthesevenhours,whichheusuallygavetoasermon,provedsomanyhoursofdevotiontohissoul,andamosteffectualmeansof infusing life,warmth,andspirituality intohiscompositions.867 Bythis rulewewill never preach a sermon to our peoplewhich has not beenpreviouslymadeablessingtoourownsouls.The frame of our own minds in the pulpit is another matter for distinctsupplication—thatwemay“speakas theoraclesofGod“—that“adoorofutterancemaybeopenedtous”—thatwemayhaveaspecialmessageforourpeople—that our hearts may be tenderly affected by their state—that ourpreaching may flow from love for their souls, and from hearts powerfullyexcitedbyzealforourMaster’sglory—thatwemaybeassistedtodeliveroursermonsinasuitableframe;preservedfromtheinfluenceofthefearofman,andwithasimple,earnestdependenceontheDivineblessing—andthat theLordmaypreachoursermonstoourownhearts,bothinthestudy,andinthemomentofdeliveringthem.868Wemustnotforgetthemainendofourlabour,inthepowerofourMinistryupontheheartsandconsciencesofourpeople.Weneedtoprayforthem,as

wellastopreachtothem—tobringourMinistryontheiraccountbeforeGod,andtoentreatforthem;thattheirattentionmaybeengaged,andtheirheartsopened to receive our commission; that all hindrances of prejudice,ignorance,196VIEWOFTHECHRISTIANMINISTRYindifference, worldliness, and unbelief, may be removed; that the spirit ofhumilityandsimplicity,sanctificationandfaith,maybegrantedtothem;inaword—(tousethebeautifullanguageofourchurch)‘thatitmaypleaseyoutogive toallyourpeople increaseofgrace, tohearmeeklyyourword,and toreceiveitwithpureaffection,andtobringforththefruitsoftheSpirit.’Nothingwillgivesuchpowertooursermons,aswhentheyarethesermonsof many prayers.869 The best sermons are lost unless they are watered byprayer.Butif,liketheancientprophet,we“standuponourwatch,andwatchto seewhat hewill say to us,” 870we shall have aword to speak fromhismouth;commendingitinprayer,faith,andexpectationforhisblessing.Itiseasy to bring to our people the product of our own study; but the blessingbelongs to themessage delivered to them, as from themouth ofGod.Andwaiting on God renews this commission from time to time, supplies ourpresentneed,strengthensourconfidence;andobtainsforusthatparrhsia871—that flowing unction of grace, which gives life and power to ourpreaching,andunitesourstammeringtonguesto“speakboldly,asweoughttospeak.”872Thisspiritofprayerimpliestherenunciationofalldependenceuponourbestpreparations,ministerialgifts,orspiritualhabits;anacknowledgmentoftheirinsufficiencytoqualifyusforthedischargeofourcommission;andasimpledependence upon our Glorious Head for his present influence. This is“simplicity andgodly sincerity;”not as ifwewere seekingwithSaul tobe“honoured before our people,” but desiring only “by manifestation of thetruthtocommendourselvestoeveryman’sconscienceinthesightofGod.”873 Mr. Scott speaks of the great assistance in preaching which he derivedfromthisspirit—‘Thedegreeinwhich,afterthemostcarefulpreparationforthepulpit; new thoughts,newarguments, animatedaddress,often flow intomymindwhilespeaking toacongregation,evenonverycommonsubjects,makesmefeelasifIwasquiteanotherman,thanwhenporingoverthemin

mystudy.Therewillbeinaccuracies:butgenerallythemoststrikingthingsinmysermonsareunpremeditated.’874ThistestimonyPREPARATIONFORTHEPULPIT.197is familiar with the experience of many of our brethren, who thus in thisframe have often found luminous and affecting views of truth almostinstantaneouslypresentedtotheirminds.Thishowever,beingrealizedonlyintheuseoftheappointedmeans,itdoesnotcountenancearelaxedsystemofpreparation;butitdoesencouragetheexerciseoffaithforpresentassistance;itgivesadditionallivelinesstoourministry;anditbringsdownfromheaventhewarmestmatterofoursermonsatthetimeoftheirdelivery.

Thehigheststyleofapreacher,therefore,isthathegiveshimselftoprayer.875

On this account some inferior preachers aremore honoured than others oftheirmore talented brethren.876 For sermons obtained chiefly bymeditationand prayer, “are weighty and powerful;” while those of a far higherintellectualcharacter,by theneglectofprayer,areunblessed. It is thereforeongoodgroundsthat themosteminentservantsofGodhavegiventhepre-eminencetothispartofpulpitpreparation.877198VIEWOFTHECHRISTIANMINISTRYMassillon—after remarking the lack of prayer, as the cause of theineffectivenessevenofconscientiousPastors—adds,‘TheMinister,whodoesnot habituate himself to devout prayer, will speak only to the ears of hispeople; because the Spirit of God, who alone knows how to speak to theheart,andwho,throughtheneglectofprayer,nothavingtakenuphisabodewithinhim,willnotspeakbyhismouth.’878PhilipHenrythuswroteonadayofstudy—‘IforgotexplicitlyandexpresslywhenIbegan,tocravehelpfromGod;andthechariotwheelsdroveaccordingly.Lord,forgivemyomissions,andkeepme in thewayofduty.’ 879 Indeed, as anolddivineobserves—‘IfGoddoesnotdropdownhisassistance,wewritewithapenthathasnoink.IfanyoneintheworldneedstowalkindependencyuponGodmorethanothers,itistheMinister.’880Wealsoneedmuchprayerinrespecttothedelivery,aswell as in the composition of our sermons—in special consideration of theheartbeforewegointothecongregation.‘For,’—asMr.Baxterobserves—‘ifitisthencold,howisittowarmtheheartsofthehearers?Gotherefore’(he

recommends)‘especiallytoGodforlife.’881Normustweforgettheworkofsubsequentaswellaspreparatoryprayer—likeourMasterwho,whenhehadtaughtthemultitude,andsentthemaway,“departedintoamountaintopray.”882Ourworkisnotover,whenourpeoplearedismissed fromthehouseofGod.While in thepulpit, therewasoneasactive as ourselves, and much more powerful, incessantly employed inturning aside our everyword from its destined object. Norwill he be lessdiligent in seeking to undowhat had been done in spite of his efforts, andwhat will easily be undone by his persevering subtlety, unless we arediligentlycounterworkinginwatchfulnessandprayer.Dr.Owenremindsus:‘Topreachtheword,therefore,andnottofollowitwithconstantandferventprayerforitssuccess,istodisbelieveitsuse,neglectitsend,andtocastawaytheseedofthegospelatrandom.’883Wewanttobeasdeeplyconcernedaftertheconclusion,asweareatPREPARATIONFORTHEPULPIT.199thecommencementofourwork.Someconvictionsmayhavebeenawakenedorstrengthenedbythefirststrokeofthehammerthathadjustbeenuplifted.Butmay not some cases of amere transient impression be charged to oursecret neglect of the labour needed to drive the nail in further, once it hadentered?MaynotsomesoulhavethenreceiveditsfirstimpressionofDivinegrace?These casesneedall thepower andunctionofourprayer combinedwithMinisterialcounsel.Onallaccounts,therefore,‘asystematicdeliveryofthe doctrines of the Gospel is essentially requisite to the formation andgradualdevelopmentofChristianprinciples;but itmustbeaccompaniedbymanyanearnestprayerfortheeffusionofsomeportionofthatDivinegracewhich, in primitive times, added to the church in one day three thousandsouls.’884 This exercise of prayer, though subsequent to the delivery of theword, is still truly a part ofpulpitpreparation; as keeping themind in thespirit of prayer, and ready for action on the next preparatory occasion.Besides,theconnectionoftheprospectwiththeretrospectissonatural,thatevery supplication for a blessing on the past, would be accompanied withearnestdesires,andassuredexpectationsofacontinuedandnecessarysupply.‘Be much in prayer to God,’ (was the direction of an excellent Minister);‘therebyyoushallfindmoresuccourandsuccessinyourministry,thanbyall

yourstudy.’885We conclude the subject of Pulpit Preparation with a few remarks on thecombinedeffectof theseveraldetailedparts,andon theprecisemeasureofwarrantedassistance.MatherthusdetailsthepracticeofMr.Mitchel,anAmericandivine:

‘In writing his discourses for the pulpit, he (as they say, Aristotle did,when he wrote one of his famous books) ‘dipped his pen into his verysoul.’When hewas going to compose a sermon, he beganwith prayer,thinking‘Beneorasseestbenestuduisse.’886Hethenreadoverthetextintheoriginal,andweighedthelanguageoftheHolyGhost.Ifanydifficultyoccurredintheinterpretation,hewaswaryifheranagainstthestreamofthemostsolidinterpreterswhomhestillconsulted.Hewasthendesiroustodrawforthhisdoctrines,andperhapsotherheadsofhisdiscourse,atthebeginningoftheweek,sothathisoccasionalthoughtsmightbeusefultoit.Andhewouldordinarilymakeuseofhisownmeditationstoshapehisdiscourse before he would consult any other authors who addressed thesubject,sothattheirnotionsmightserveonlytoadornandcorrecthis

200VIEWOFTHECHRISTIANMINISTRYown.Lastly,havingfinishedhiscomposition,heconcludedwithathanksgivingtotheLordhishelper.’887

This example aptly illustrates our view of the completeness of pulpitpreparation—includingcarefulstudy,closemeditation,andferventprayer—thatwemay set asideall crudeand indigestedmatter, andbring forth fromour treasure-house solid and edifying food. We may expect extraordinaryassistance in emergencies; yet in the ordinary course, to produce what wehaveneitherweighedinourminds,norcomparedwiththewordoftruth,isto“offerofferingstotheLordfromwhatcostusnothing;”—no,morethanthat—it is to“offer theblind, thelame, thesick,”andeven“acorrupt thingforsacrifice.” 888 Yet with the most accurate study of Divine truth, unless werealize its holy impression, andwe are delivered into itsmould, and speakfrom heart to heart, we will lose our own interest in our labour—theedificationofourownsouls.Howdelightfulisourpublicworkwhenwetasteaheavenlysweetness inourmessage!In thepowerof thisenjoyment(alas!tooseldomfullyrealized)wemightalmosttakeupElihu’swords—“Iamfull

ofmatter; the spirit withinme constrainsme; beholdmy belly is like newwinewhichhasnovent;likenewwineskinsreadytoburst.Imustspeak,thatImayfindrelief.”889This issomethingfarabovestudy,andaboveartificialmeansofexcitementor improvement. It is theexerciseof faith, the fruitofearnest persevering prayer, and accompaniedwithmighty energy upon ourMinistry—enabling us “so to speak, that many believe.” 890 Such sermons‘have the blood of our Saviour sprinkled on them, and his good Spiritbreathinginthem.’891Pulpit preparation is therefore in every way the great ordinance both forourselves and for our people. It embraces our gloriousMaster as the grandcentre of our subjects. It spiritualizes our soul in prayerful as well asintellectual meditation. It concentrates the mind to definite points, and tofixed apprehensions of these points, instead of wandering vaguely andunprofitably upon the field of infinite space. This brings solid knowledgewithwarmfeelings—statementscondensed,yetsimpleandenlarged—fulloflight as well as matter—of power as well as interest. We can only see,therefore,thenecessity,

‘thatMinistersshouldattendtothedirectionofconscience;thattheyshouldmarktheworkingsandconvictionsoftheHolySpirit,theirexercisesofmind,andtheeffectsresultingfromthem;thattheyshouldgivetheirattention

PREPARATIONFORTHEPULPIT.201

tothedifferentchangesinChristianexperience,utterlyunknowntomenintheirnaturalstate;thattheyshouldmaintainconstantcommunionwithGodbymeditationandprayer—inordertoobtainanintimateknowledgeof“themysteriesofthekingdomofheaven,”andbeapttoadministerittothe consciencesofothers, that theymayescape the severe censurewithwhich theLord rebuked

Nicodemus—“AreyouamasterinIsrael,anddonotknowthesethings?”’892

Theconsciencesof seriousChristiansdiscover thevalueof a judicious andexperientialMinistry.Theyfeel themselvesmoresoundlycomfortedbyonediscourse,wovenandwroughtoutofa feelingheart, spirituallyschooled intheways ofGod and themethods of Satan, supported and sinewed by thesolid expositions of theword ofGod, and enforced ‘with the evidence anddemonstration of the Spirit,’893 than from cold and abstract Scripturalstatements. A high relish of sacred truth naturally gives great insight intohuman character; and it enables the Minister to skilfully set out hiscommission for the conviction of the judgment, the awakening of theconscience,andthesolidinstructionoftheheart.Thisdirectapplicationwill

finda response in theconsciencesof theungodly,and in thesympathiesofsincereChristians.Themaximofpracticalreligionappliesinfullforcetooursubject:Labourinthepreparationforthepulpitasifourwholesuccessdependedonit.PrayanddependwhollyuponChrist;asfeelingthat“withouthimwecandonothing.”Inneglectingpreparation,wetemptGodtodepartfromhisordinarycourse;intrustingtoourpreparation,wemakeagodofourgifts.Itismorecuriousthan important to inquire into the modes of Divine assistance in thecomposition or delivery of our sermons; or to endeavour to determine thepreciseboundariesbetweentheresultofourownthought,and theefflux 894

from a higher source. But it will be safe to ascribe all the honour of thesuccesstotheHeavenlyagent,andtoattributetoourselvesalltheinfirmitiesattendantuponthework.Wearewarrantedtoexpectassistancetotheutmostextent of our need; and we must lay our whole stress upon it as the onlysourceofeffectivemeditation,composition,ordelivery.Butanydependencewhich supersedes the necessity of preparation, is unscriptural and delusive.Wemustnotexpectaidinthewayofmechanicalsufficiency,asifitcouldbepurchased by a certain quantum or routine of preparation. After we havepreached with power and acceptance for successive years, we are just asdependent for present help as we were at the first. The supply is onlycontinuedintherenewedacting202VIEWOFTHECHRISTIANMINISTRYoffaith,replenishingoursoulsfromtheoverflowingfountainoflife.Mr.Cecil,however,givesthesumofallthatneedstobesaidonthissubject.—‘Ihavebeencured’(heremarks)‘ofexpectingtheHolySpirit’sinfluencewithoutduepreparationonourpart,byobservinghowmenpreach,whotakeupthaterror.WemustcombineLutherwithSt.Paul.—‘Beneorasseestbenestuduisse’895—mustbeunitedwithSt.Paul’s—‘Meditateupon these things;giveyourselfwholly to them,thatyourprofitingmayappeartoall.’896 ‘Oneerrswhosays—Iwillpreachareputablesermon;’andanothererrswhosays—‘I will leave all to the assistance of the Holy Spirit’ while neglectingdiligentpreparation.’897

CHAPTERIII.THESCRIPTURALMODEOFPREACHINGTHELAW.Themark of a minister “approved unto God, a workman that need not beashamed,” is thathe“rightlydivides thewordof truth.”This implies a fullanddirectapplicationof theGospel to themassofhisunconvertedhearers,combined with a body of spiritual instruction to the several classes ofChristians. His system will be marked by Scriptural symmetry andcomprehensiveness. It will embrace the whole revelation of God in itsdoctrinal instructions, experiential privileges, and practical results. Thisrevelation is divided into two parts—the Law and the Gospel—essentiallydistinct from each other; though so intimately connected, that an accurateknowledgeofneithercanbeobtainedwithouttheother.ThepreachingoftheLawis thereforeamainpartofoursubject.Weshallconsider itseparately;andinitsconnexionwiththeGospel.898SCRIPTURALMODEOFPREACHINGTHELAW.203

I.THEPREACHINGOFTHELAW—ITSCHARACTER—USES—ANDOBLIGATIONS.

Therecanbenoquestion, that thepreachingof the lawin its truecharacterandconnectionformsaconstituentpartoftheMinistryoftheGospel.Someindeed, most inaccurately identify the preaching of the law with legalpreaching.Otherspreachthe lawindependentlyof theGospel.Othersagainnarrow its exceeding breadth, by bringing character and conduct to thecriterionofsomelowerrulesandinferiorstandard—suchasexpediency,theopinion of the world, prudence, and consequences. But as there is a legalmodeofpreachingtheGospel,sothereisanevangelicalmodeofpreachingthe Law. Luther’s indignation was roused by propositions brought to himagainstthepreachingofthelaw,becauseitcouldnotjustify.‘Suchseducers’(he said) ‘already come among our peoplewhilewe yet live;whatwill bedonewhenwearegone?Never’ (heobserves) ‘was amorebold andharshsermonpreachedintheworld,thanthatwhichSt.Paulpreached,inwhichhequiteabolishesandremovesMosestogetherwithhislaw,asinsufficientforasinner’s salvation. Nevertheless, we must drive on with the tencommandments in due time and place. When we are not in hand withjustification,weought togreatly andhighlyesteem the law.Wemust extoland applaud it in the highest degree, and (with St. Paul) wemust count it

good,true,spiritual,andDivine,asintruthitis.’899TheApostle combines his viewof the character and obligations of the lawwithhismostexpandedviewsofevangelicaltruth.Hedefinesitscharactertobe“holy,just,andgood.”900Heinformsusthatitslawfuluseis“good”901forus. The exposition of this character, and the enforcement of this use,mustthereforebeinvolvedinthetermsoftheMinisterialcommission.ThecharacterofthelawofGod,as thetranscriptof themindandimageofGod, is“holy” as presenting toman the loveofGod, and at the same timeexhibitingthatmostgloriousproofofGod’slovetoman,whichistheessenceofhisholiness:itis“just”—beingconformabletoanddeducedfromthefirst,the simplest, and the clearest principles of justice between God and hiscreature; it is “good”—such a law as conscience tells us is suitable to thecharacter of God; it is most useful to accomplish the Divine purpose ofunitingmantoGodbyahappydisciplineofobedience;and204VIEWOFTHECHRISTIANMINISTRYconstantobediencetoitwillbringhimtothatconsummationofblisswhichisordainedastheendandrecompenseofhiswork.”902ThusinitsAuthor—initsmatter—andinitsend—itdemandsourhighestregard.Theusesofthelawarevariousandimportant.Theworldisindebtedtoitformanywholesomeresults.Itreveals tothemtheholynatureandcharacterofGod; it informs them of their duty, and it binds them to its performance.Withoutthebridlingrestraintofthelaw,theworldwouldbecome“afieldofblood.”Italsocondemnsthosewhocastoffitsyoke.903Eventheheathenarebroughtinguiltyby“theworkofthelaw,writtenintheirhearts.”904Itisalsothemedium of conviction of sin. Those indeed,who dispensewith the lawfromtheirMinistry,acknowledgenomediumofconvictionexceptthecross.But did not ourLord employ themoral lawwith the youngRuler, for thisexpresspurpose?905“WasitnotalsotheappointedmeanstobringtheApostleto thespiritualapprehensionofhis sin? 906 Itscognizanceofevery thought,imagination, desire, word, and work, and its uncompromising demand forabsoluteanduninterruptedobedience,uponpainofitseverlastingpenalty—convincetheheartofitsguilt,defilement,andwretchedness.Theseleavethesinnerwithoutexcuseandwithouthelp;underthefrownofaholyandangry

God—they leave him prepared to welcome a Saviour, or be lost foreverwithout him. Thus the prayer—“God be merciful to me a sinner” 907—isforcedeven fromPaul,whose externaldeportmenthadbeen“regarding therighteousnesswhichisinthelaw,blameless.”908HenowseesinhimselftheverycharacterofsinfulnessandmiserytowhichtheGospeladdressesitself;and stretching out the hand of desire and faith, he receives the free gift ofChrist.Nowhefeels theadvantageof thelawtoowell: tobewilling,alongwiththeAntinomian,tocastitoffbecauseithaslostitsjustifyingpower.909

For itscovenant form enlarges his apprehension of the necessity, character,andexcellenceofthegospel!TheSCRIPTURALMODEOFPREACHINGTHELAW.205interventionofaSurety,aRedeemer,andanatonement,wastheeffectoftheDivinedeterminationtomagnifythelaw,andmakeithonourable;”910sothatGodmighthonourablypardon,justify,andsavethetransgressors.Thepreceptandpenaltyof the lawexplain therefore thenecessityfor thesufferingsanddeath of Immanuel. Thus “the glory of theMinistration of condemnation”commends the “exceeding glory of the Ministration of life andrighteousness.” 911 This mirror exhibits to us indirectly, what the Gospelshows us in direct terms—our infinite obligation to the love of Christ forwhathehasbecome,done,andsufferedinourplace.Thisisourconstrainingbondtohisservice,whoseobediencehasansweredallthedemands,allowedall the penalties standing against us, and “brought in everlastingrighteousness”asourgroundofacceptancebeforeGod.Asaruleoflifealso,theLawisoftheutmostimportancetotheChristian.Itcomestohimasthechiefperfectionofrighteousness,’912withtheauthorityofGodashisCreator,hisSovereign,andhisJudge.Itisdoublyenforced,asthelawofhisRedeemer;forthoughheis“notwithoutlawastoGod,”yetheis especially “under the lawas toChrist.” 913This is his courseof cheerfulobedienceinhisMaster’syokeoflove;whichishishighestearthlyprivilege,asitwillbetheconsummationofhisheavenlyenjoyment.914Theusesof the lawas a ruleof life aremost efficientmeansofpromotingstedfastness and consistency. Being “written in the heart,” it affords to theChristian a continual touchstone of sincerity. He has “the testimony of his

conscience,”915thathe“consentstothelawthatitisgood;”thathe“delightsin it after the inward man;” that he “esteems all God’s commandmentsconcerning all things to be right;” that he counts his lack of perfectconformity to it the sin of every moment; that he is satisfied with noattainment short of being “holy, as he that has called him is holy,” and“perfect,ashisFatherwhichisinheavenisperfect.”916Theruleof the lawalsofurnishesadailystandardofself-examination.Theservant of God laments his natural, and often unconscious, spring of self-exaltation; however, the law, as the standard of perfection, operates as aconstant and timely check to this. It layshim low in thedust; it confoundshimforthesinsofhisservices,aswellasforhisopentransgressions;thathemay“countallbutdunganddross”incomparisontoChrist;thathemaybe206VIEWOFTHECHRISTIANMINISTRY’.simple in his dependence on His cross, and quickened to renewedapplicationsforpardon,acceptance,andsuppliesofgrace.TheobligationofthislawupontheChristianisasimmutableasthethroneofGod.WhatcanannulthenecessaryrelationofacreaturetohisCreator?Theadditional bond of redemption strengthens—not annihilates—the originalobligation.Doweceasetobecreaturesbybecomingnewcreatures?AndarewenotthereforestillboundtopersonalobediencebythesovereignauthorityofGod?OrdoestheobligationofthelawloseitsforcebybeingconveyedtousthroughthehandsofChrist—himselfLordofall,andstandingtousinthemostendearingandauthoritativerelation?Why,wemayask,domenwishtobe ridof this rule?But forsome latentenemy to theholinessof theDivinecharacter, thethoughtofescapingfromthedirectiveforceof thelawwouldbe intolerable. So far from “gendering unto bondage,” it is “the perfectfreedom” 917ofevangelicalservice;so that it ishard tosay,whetherwearemoreindebtedfordeliverancefromthelawasacovenant,orforsubjectiontothe law as a rule. The proof of our love for the Saviour is “keeping hiscommandments;”918whicharenoneothersthanthepreceptsofthemorallaw,bound upon the Christian’s heart with chains of the most powerful andattractiveobligation.Thefirstdesireoftheawakenedsinneris—“Lord,whatwillyouhavemedo?” 919Hisconstantprayer is“thathis lovemayaboundyetmoreandmore,inknowledgeandinalljudgment;”thathemay“notbe

unwise,butunderstandwhatthewilloftheLordis.”920Itcannottherefore,belegalbondage,orindeedotherwisethanevangelicalprivilege,tothusreceivethe law from the Saviour’s hands, stripped of its condemning power, andregulatingouraffections,temper,andconversationtohisglory.Someofourpeople,however,aresoexcitedandenlivenedbythepromisesoftheGospel,thattheinculcationoftheLawisdepressingtothem.Butincasesofsincerity,thisarisesfromanarrowmisconceptionofthedesignandusesofthe Law:while loose conduct inmany other cases too plainly proves theirunconsciousneedofitswholesomerestraintsanddirections.Somealsoofourbrethren seem afraid of enforcing the obligations of the law, lest they bethought to be teachers of Moses rather than Christ. But our Lord had nohesitation in establishing the obligations of the old dispensation, 921 or inleading his disciples to confess them as their bounden duty. 922Following,therefore,hisexample,SCRIPTURALMODEOFPREACHINGTHELAW.207wemightmuchmoreeasilybeartheimputationoflegalityforenforcingthesanctionsofthelaw,thanthereproachesofourconscienceforpassingthemby.TheleavenofAntinomianismisindeedmostcongenialwiththecorruptionoftheheart;anditsdeadlyinfluenceisbuttooapparentintheinconsistentlivesofitsprofessors.TosubstitutethelawoflovefortheruleoftheDecalogue,istoputthemain-springofthewatchinplaceoftheregulator;andtoexchangea stable directory of conduct for a principle that is subject to incessantvariations, and readily counterfeited by the delusions of a self-deceivingheart. The disciples of this school rarely, if ever, attain to a stedfastprofession;whileimmortalsoulsperishinthetoofrequentdefectofChristiansincerity,asthemelancholyvictimsofdelusion.Glancingforamomentattherelativeaspectsandusesofthelaw,weremark—As a covenant, it excites “the spirit of bondage unto fear;” humbling,alarming, convincing, and leading to despondency. As a rule of life, underDivine conduct, it exercises in the Christian “the spirit of adoption”—hishabitualdesire,anddelightinconformitytoit,witnessinghisinterestinthefamilyofGod.Asacovenant, the lawbringsmen toChrist fordeliverancefromitstyranny.Christreturnsthemtothelawastheirrule:that,whilethey

aredeliveredfromitsdominion(“thatbeingdeadinwhichtheywereheld”)they“mightserveinnewnessofspirit,andnotintheoldnessoftheletter.”923

Andthustheyshowtheirgratitudetohimforhisperfectobediencetoitasacovenant in their stead, by their uniform obedience to it as a rule in hisservice.WecannotindeedhavetoomuchoftheGospel;butwemayhavetoolittleoftheLaw.Andadefect intheEvangelicalpreachingof theLawisasclearacauseofinefficientministration,asalegalpreachingoftheGospel.InsuchaMinistry there must be a lack of spiritual conviction of sin generally—ofspiritual sinsmost particularly—and—flowing directly from hence—a lowstandardofspiritualobedience.Indeed,alltheprevalenterrorsintheChurchmay be traced to this source. We should never have heard of Methodistperfection—Mysticdependenceupontheinwardlight—Antinomiandelusion—inconsistent profession of orthodoxy—Pharisaical self-righteousness—orPelagianandSocinianrectitudeofnature—ifthespiritualstandardofthelawhadbeenclearlydisplayed,and itsconvincingpowerhadbeen trulyfelt. Inthelackofthisconviction,208VIEWOFTHECHRISTIANMINISTRYthefullestperceptionofEvangelicalviewsmustfailintheirexperientialandpracticaleffect.ButthereareAntinomianerrorsontheoppositeside.IfAntinomianismistherelaxationofobediencefromtheperfectstandardofthelawofGod,thenisn’tmeremoralpreaching a refined speciesof thisunhallowed leaven?EquallywiththeprofessedAntinomian,thestandardofthelawofGodisexchangedfor some indefiniteandever-varyingstandardof inclinationorcaprice.Thenotions of mercy and salvation, as in the other case, are used here as thepalliation924ofsin.Allhope,andnofear—isthecharacterofthispreaching.How frightful to think of deluded souls sliding into eternity in this goldendream!Andofwhatvastimportanceisitfortheresistanceoferror,andforaneffective exhibition of Divine truth—that our Ministry should bedistinguished by a full display of the spiritual character, and unalterableobligations,ofthelawofGod!

II.—THECONNEXIONOFTHELAWWITHTHEGOSPEL.

Mr.Newtonadmirablyremarksontheimportanceofthissubject—‘Toclearlyunderstandthedistinction,connexion,andharmonybetweentheLawandtheGospel,andtheirmutualsubserviencetoillustrateandestablisheachother,isa singular privilege, and a happy means to preserve the soul from beingentangledbyerrorson the righthandor the left!’ 925 Some in theApostle’stime“desiredtobeteachersofthelaw;understandingneitherwhattheysaid,nor what they affirmed.” 926 This seems to imply the importance, in aChristian teacher, of a clear understanding of the law in all its connexions.Andindeedthemomentousmatter,ofasinner’sacceptancewithGodcannotbe accurately stated without a distinct view of the subject. The JudaizingteachersoftheGalatianChurch,misconceivingthispoint,had“darkenedthecounsel”ofGod“bywordswithoutknowledge;”“bewitched”their“foolish”hearers from the simplicity of theGospel; and instead of establishing them“intheliberty,withwhichChristhadmadethemfree,”hadnearly“entangledthemagainwiththeyokeofbondage.”927I.The subject embraces anexplicit statementof thedifferencebetween thelawandtheGospel.Itwasanaxiomintheoldschoolsofdivinity—‘QuiscitbenedistinguereinterLegemetSCRIPTURALMODEOFPREACHINGTHELAW.209

Evangelium,Deogratiasagat,etsciatseesseTheologum.’928Thereismuchdifferenceintheoriginalrevelation.Thelaw,partiallyatleast(asinthecaseoftheheathens),isdiscoverablebythelightofnature;929whereastheGospelis“thehiddenmysteryofGod,”whichcouldonlybeknownbythelightofrevelation.930 Therefore, we find that man in his natural state is partiallyacquaintedwith the law,butwhollyunacquaintedwith theGospel.There isalso a difference in their respective regards to man. The law contemplatesman as the creature of God, as he was at the period of the law’s firstpromulgation—“standing perfect and complete in all thewill ofGod.”Butthegospelcontemplatesmanasheis—asinner,equallyunabletoobey,ortooffer compensation for his disobedience; he is guilty, condemned, helpless,and lost.The lawand thegospel differ also in the power of their sanction.They both inform us what we ought to be and do. But the Gospel aloneprovides the necessary resources, in union with the Son of God, and byparticipation in a heavenly life derived from him. Command is thecharacteristicof the law;promiseandencouragementare thecharacteristics

oftheGospel.Intheonecase,obedienceisrequiredonpenaltyofdeath;intheother,itisencouragedbythepromiseoflife.Apromiseisindeedattachedtotheobedienceofthelaw,931butitisplacedbeyondourreach,ontermsfarmoredifficultthanthoseofAdam’scovenant.Thisisbecausehewasenduedwithsufficientstrengthforperfectobedience;whileweareentirelyhelplessfor even the lowest spiritual requirements. The Gospel, on the other hand,gives the promise of life freely, with obedience as the principle and themotiveofit.Initscondemningpoweralso,thelawiswidelydifferentfromtheGospel.Asavaluablewriterterselyobserves—‘thelawcondemns,andcannotjustify,asinner; theGospel justifies, and cannot condemn the sinner that believes inJesus.Inthelaw,Godappearsinterriblethreateningsofeternaldeath;intheGospel, he manifests himself in gracious promises of eternal life. In theformer he curses, as onMount Ebal; in the latter he blesses, as onMountGerizim. In theone, he speaks in thunder, andwith terriblemajesty; in theother,withsoftwhispers,or“astillsmallvoice.”Bythetrumpetofthelawheproclaimswarwithsinners;bythejubilee-trumpetoftheGospelhepublishespeace—“peaceonearth,andgood-will towardmen.”The lawisasoundofterrorto210VIEWOFTHECHRISTIANMINISTRY

convincedsinners;932theGospelisajoyfulsound,“goodtidingsofgreatjoy.”TheformerrepresentsGodasaGodofwrathandvengeance;thelatterasaGod of love, grace and mercy. The one presents him to sinners as “aconsuming fire; the other exhibits the precious blood of the Lamb, whichquenchesthefireofhisrighteousindignation.Theonepresentstotheviewofthesinnerathroneofjudgment;theotherpresents“athroneofgrace.”EverysentenceofcondemnationinScripturebelongstothelaw;everysentenceofjustification formsapartof theGospel.The lawcondemnsa sinner forhisfirst offence; but theGospel offers him forgiveness of all his offences.’ 933

Thus in every point of difference, “that which was made glorious had nogloryinthisrespect,byreasonoftheglorythatexcels.”II.TheharmonyofthelawwiththeGospelisalsoamostimportantsubjectofourMinistration.Thoughdistinct,theyarenotopposite.Ascomingfromthesame source, theymust ultimatelymeet in the sameplan, and subserve thesameend.Like theseeminglyoppositeperfectionsof theirgloriousAuthor,

they harmonize in mutual subservience in the Christian system. TheprovisionsoftheGospelarefullycommensuratewiththedemandsofthelaw.Its righteousness fulfils the law as a covenant; its grace obeys it as a rule.Bothhaveacommandingandcondemningpower.Bothcombineto“bringthesinnertoChrist”—“thelawactsindirectly—asaschool-master,”showinghisneedofhim:theGospelactsdirectly,exhibitinghiminallpointssuitabletohisneed. In thiscentreofeverlasting love, the“mercy”of theGospel“andthetruth”ofthelaw“meettogether.”The“righteousness”ofthelawandthe“peace”oftheGospelhere“embraceeachother.”934BothunitetoendearthewaysofGodtous—thelaw,as the instrumentofconviction, teachingus toprizethegraceoftheGospel;theGospel,astheprincipleofholiness,excitingus“todelightinthelawofGodaftertheinwardman.”ThedirectivepowerofthelawisinequalconsonancewiththespiritandendoftheGospel.ThegraceoftheGospelregulatesourheartandlifebytheruleofthelaw.“Love,”whichis“thefulfillingofthelaw,”isalsothegreatendoftheGospel.TheSCRIPTURALMODEOFPREACHINGTHELAW.211Gospeldwells,only“wherethelawofGodiswrittenintheheart.”Thus,astheyarebothpartsof thesamerevelation, theyuniteinthesameheart;andthough the offices of each are materially distinct, neither will be foundseparatefromtheother.AsbotharetranscriptsoftheDivinemindandimage,bothmustbehatedorlovedtogether.Thehatredistheradicalprincipleofthecarnalmind; the love is themind ofChrist, and the commencement of theserviceofheaven.III.The lawasapreparation for theGospel, isalsoapartofourMinistry.ThepreachingofJohn—partakingmainlyof thecharacterof the law—wasordainedtopreparethewayforChrist.TheEpistletotheRomans—themostsystematicschemeofMinisterialinstruction—clearlysetsforththisorderof“dividingthewordoftruth.”935TheApostlespeaksofus,“beforefaithcame,as being under the law”—not left in imprisonment—but “shut up unto thefaith which should afterwards be revealed.” Thus “the law is ourschoolmaster, to bring us untoChrist, thatwemight be justified by faith;”whichLutherexplains tomean—‘that the lawmustbe laidupon those thatare to be justified, that they may be shut up in its prison until therighteousnessof faith comes—that—when theyare cast downandhumbled

by the law, they should fly toChrist. TheLord humbles them, not to theirdestruction,but totheirsalvation.ForGodwounds, thathemayhealagain.Hekills,thathemayquickenagain.’936This appears to have been the uniform opinion of the church. Augustineremarks—‘The conscience is not to be healed if it is notwounded. Preachand press the law, comminations,937 the judgment to come, with muchearnestnessand importunity.He thathears, ifhe isnot terrified, ifhe isnottroubled, is not to be comforted.’ 938 The Reformers were evidently of thisjudgment. Tindal writes thus—‘It becomes the preacher of Christ’s gladtidings,first,throughtheopeningofthelaw,toproveallthingsaresinthatdonot proceed from the Spirit, and faith inChrist; and thereby bring them toknowthemselves,212VIEWOFTHECHRISTIANMINISTRYand their misery and wretchedness, that they might derive help.’ Again—‘Expound the lawtruly’—hewrites toJohnFrith—‘tocondemnall flesh,andtoprovethatallmenaresinners,andalldeedsdoneunderthelaw(beforemercyhastakenawayitscondemnation)aresin,anddamnable;andthen,asa faithful Minister, set abroad the mercy of our Lord Jesus, and let thewoundedconsciencesdrinkofthewateroflife.Thusyourpreachingshallbewithpower,andnotas thehypocrites[preach].And theSpiritofGodshallworkwithyou;andallconsciencesshallbearrecordtoyouthatitisso.’ 939

Lutherhasalreadybeenreferredto.Calvinobserves—‘thatthelawisnothingelsebutapreparationfor theGospel.’Andelsewhere—‘ThefaithfulcannotprofitintheGospel,untiltheyarefirsthumbled;whichcannotbeuntiltheycome to theknowledgeof their sins. It is theproper functionof the law, tocall theconsciences intoGod’s judgment,and towound themwith fear.’ 940

Bezaremarksbriefly,buttothepoint—‘MenareevertobepreparedfortheGospel, by the preaching of the law.’ 941 Archbishop Usher replies to thequestion before us—‘What order is there (in the Ministry) used in thedeliveryoftheword,tobegetfaith?’Heanswers—‘First,thecovenantofthelawisurged,tomakesinanditspunishmentknown;uponwhichthestingofconscience pricks the heartwith a sense ofGod’swrath, andmakes amanutterly despair of any ability in himself to obtain everlasting life.After thispreparation, the promises of God are propounded; upon which the sinner,conceiving a hope of pardon, sues toGod formercy.’ 942 The ablest of the

Puritan divines took this viewof the subject.Mr. Perkins (one of themostsystematicofthem)speaksoftheinfluenceoftheworkofthelaw,asmakingway for the Gospel. ‘And then,’ (he says) ‘succeeds seasonably andcomfortably,theworkoftheGospel.’943Mr.Bolton(oneofthemosteloquentandexperiencedMinistersofhisday)observes—‘Let thepowerof the lawfirst break andbruise,which isanecessarypreparation for planting grace:and then pour in (and do not spare) the most precious oil of the sweetestEvangelicalcomfort.Butmany—verymany—mareverythingbymissingthismethod; either from lack of sanctification in themselves, or lack of skill tomanage their Master’s business.’ 944 Mr. Rogers of Dedham (a mostexperientialSCRIPTURALMODEOFPREACHINGTHELAW.213Divine)speaksstronglyonthisview—‘Letnonespeakagainstthepreachingofthelaw;foritisthewholesomewaythatGodhimselfandhisservantsinallageshavetaken.TheLawfirsthumbles;thentheGospelcomforts.Nonecanprovethatfaithwaswroughtinaninstantatfirst,withoutanypreparationgoing before it.’ 945 Greenham (of the same school, highly esteemed in hisday) briefly writes—‘When the word is administered in any power andsincerity, there doubtless the preaching of the law strikes in, and thepreaching of the Gospel brings us to Christ.’ 946 Another writer ofconsideration observes—‘Such is the nature of man, that before he canreceiveatruejustifyingfaith,hemust,asitwere,bebrokeninpiecesbythelaw. 947 Gurnal expresses this view with his characteristic familiarity withillustration—‘The sharp point of the lawmust prick the conscience, beforethecreaturebythepromisesoftheGospelisdrawntoChrist.Thefieldisnotfit for theseed tobecast into it, till theploughhasbroken itup;nor is thesoul prepared to receive themercy of theGospel, till it is brokenwith theterrorsofthelaw.’948Weconcludethisseriesofquotationswiththefullanddecided testimony of Dr. Owen, not more remarkable for his powerfuldefence of Christian doctrine, than for his deep insight into every part ofexperiential godliness—‘Let no man think’ (he says) ‘to understand theGospel,whoknowsnothingoftheLaw.God’sconstitutionandthenatureofthingsthemselveshavegiventhelawtheprecedencewithrespecttosinners;“forbythelawcomestheknowledgeofsin.”AndGospelfaithisthesoul’sacting according to the mind of God, for deliverance from that state andconditionwhichitiscastunderbythelaw.Andallthosedescriptionsoffaith,

whichaboundinthewritingsoflearnedmen,whichdonotatleastincludeinthemavirtualrespecttothisstateandcondition,ortotheworkofthelawonthe consciences of sinners, are vain speculations. There is nothing in thiswhole doctrine that I willmore firmly adhere to, than the necessity of theconvictionmentioned,priortotruebelieving;withoutwhichnotonelineofitcanbeunderstoodcorrectly;menonlybeattheairwhentheycontendaboutit.’949Thesepreparativeoperationsofthelawdonotactinallcaseswiththesameintensity.Yetsomeimpressionofguilt,asinthecaseofourfallenparents,950

seemsnecessarytoexcitethedesire,and214VIEWOFTHECHRISTIANMINISTRYtomakewayfor thereceptionof theGospel.Wemust,however,becarefulnottoloadthesinnerwiththreateningsfromanapprehensionofasuperficialworkofcontrition.Thegenuinespiritofhumiliationisnottheseparateworkofthelaw,butofthelawpreparatoryto,andcombinedwith,theGospel—itisthesenseofsinandmiseryconnectedwiththehopeofmercy.Stilllessmustweinsiston thesepreparatoryexercisesasmeritorious,orasentrenching inanydegreeontheunconditionalfreenessoftheGospel.Theyarenecessary,notasqualificationstorecommendus,butaspre-dispositionstodrawus, toChrist.We must come to him, if at all, on the terms of his own graciousinvitation,“withoutmoneyandwithoutprice.”951Butthesenseofmiseryisthe preparation for the remedy. “The healthy do not need a physician, butthose who are sick.” 952 As Calvin remarks—‘Christ is promised only tothose,whoarehumbledandconfoundedwiththesenseoftheirownsins.’953

The invitation is specially addressed to those “that labour and are heavyladen;”andnonebutthosewill“inclinetheirearandcome.”Mr.Newtonobserves,inthecaseofMr.Grimshaw,‘thataMinisterwalkingwithGodinaconscientioususeofthelightreceived,deeplyconvincedunderthe law, and only imperfectly acquainted with the Gospel, is particularlyqualified topreachwitheffect to ignorantandwickedpeople—thosewhosehabitsofsinhavebeenstrengthenedbyalongdisregardoftheHolyLawofGod, andwhohavehadnoopportunity to hear theGospel.They cannot atfirst receive or even understand the accurate and orderly statement anddiscussion of Evangelical truth which renders Ministers (who are more

advancedinknowledge)acceptabletojudiciousandenlightenedhearers.Butthey feel a close and faithful application to their consciences, and they are“persuaded,”by“theterroroftheLord”to“considertheirways,”beforetheyare capable of being influenced much by the consideration of his tendermercies.TheMinisterissufficientlybeforethemtopointoutthefirststepsinthe way; and as he goes gradually forward, “growing in grace, and in theknowledge of the Saviour,” they gradually follow him. Thus many of ourmosteminentEvangelicalmodernpreacherswereled.’954IV.We must not forget the establishment of the law by the Gospel. TheApostle thus anticipates a feasible objection against his statement ofjustification—“DowethenmakevoidthelawSCRIPTURALMODEOFPREACHINGTHELAW.215

through faith? God forbid! Indeed, we establish the law.” 955 The faith ordoctrine of the Gospel “establishes the law” in its covenant form—byexhibiting a Divine Suretyship of obedience to the law as the price forjustification;and theGospel “establishes the law” in itsdirective form—byinculcatingpracticalobligationsonastrongerfoundation,andfulfillingthembythepowerofaheavenlylife,andbytheimpulseofevangelicalmotives.ThustheofficesofChristdelightfullycombine.AsourSurety,hedeliversusfrom the curse of the law. As ourKing, he brings us under its rule. ThisScriptural faith saves us from the law’s condemnation, and it enables us tomeet its requirements. Take away this principle, andwe are under the fullpenaltyofthebrokenlaw—noristhereanyrootonwhichtoengraftacorrupttree,sothatitmightbringforthgoodfruit.

Thus also, the grace of the Gospel “establishes the law” in its two-foldcharacter.Whatthedoctrineoffaithreveals,thegraceoffaithapplies;bothforacceptance,beingexposedtothepenaltyofthecovenant;andforabilityto exercise that “love, which is the fulfilling of the law.” Here, therefore,believinganddoing, thoughopposed as light anddarkness in thematter ofjustification,yettheyagreeinthelifeandconduct956ofthejustifiedsinner.

Indeed,if“thelaw”isthetranscriptoftheDivineimage,andaperfectruleofrighteousness,andifconformitytoitspreceptsistheessenceofholiness,thenhowcouldtheGospel,asasubsequentrevelation,“makevoid”itsauthorityandobligation?ButwhichpartofthelawdoestheChristiandesireto“make

void”?ThatwhichinculcatesloveforGod,orthecorrespondingobligationofloveforhisneighbour?Doeshenotratherwishbothpartstobeconfirmedbyadditionalobligations?Anddonot thedoctrinesandmotivesof theGospelestablishhischeerfulhabitofobedience?

The whole discussion will remind us of the importance of accuratelydistinguishing in our Ministry between the Law and the Gospel;’ that we,through themisunderstandingof theScriptures,donotmistake theLawfortheGospel,northeGospelfortheLaw;butskilfullydiscernanddistinguishthevoiceoftheone216VIEWOFTHECHRISTIANMINISTRY‘

fromthevoiceoftheother.’957Thisdistinctionisconfounded,whenthelawispreachedasinanymeasure theefficientcauseofsalvation;958orwhen itsrequirementsareinculcated,asif tobeperformedinourownstrength.Thisunevangelical confusion of statement blocks up the way of free andimmediateaccesstoGod,byinterposinglegalqualificationsasindispensableto receiving the Gospel. Even sincere Christians sometimes look for theircomfortmorefromobediencetothelaw,thanfromtherighteousnessoftheGospel; and the continual disappointment brings them under “the spirit ofbondagetofear;”959insteadofrejoicing,and“standingfastintheliberty,withwhichChrist hasmade us free.” 960 This preaching of “anotherGospel” 961

encourages a self-righteous temper, brings perplexity and distress toawakened consciences, and it hinders consistency and establishment in theGospel.Butwhilewe preserve the distinction of the two, let us alsomaintain theirmutual dependence and connexion. ‘Worldly epicures962 and securemammonists,963 towhom the doctrine of the law properly pertains, receiveandapplytothemselvesmostprincipallythesweetpromisesoftheGospel.’964Therefore, topreach theGospelwithout theLaw,wouldencourage self-delusion. On the other hand (as Luther beautifully observes)—‘As thunderwithoutraindidmoreharmthangood;soMinistersthatpreachtheterrorsofthelaw,butdonotatthesametimedropinthedewofgospelinstructionandconsolation, are not “wise master-builders;” for they pull down, but buildnothingupagain.’OurcommissiondirectsustopreachtheGospelunderthesolemn sanctions of the law, and to preach the law under the gracious

encouragementsoftheGospel.Inbrief—‘This shows the ignoranceandabsurdityof thosemenwhodecrypreachingthelawasacourseleadingtodespairanddiscontentment—thoughwefindbySt.PaulthatitleadstoChrist.Topreachthelawalonebyitself,weconfess,istopervertitsuse:nordowehaveanypowerorcommissiontodoso;forwehave“ourpowerforedification,andnotfordestruction.”965 ItwaspublishedasanappendanttotheGospel,anditmustbepreachedthus.Itwaspublished “in the hand of amediator,” and itmust bepreached in thehandofamediator. Itwaspublishedevangelically,and itmustbepreachedthus.Yetwemustpreachthelaw,initsownfearfulshapes;forthoughitwaspublishedinmercy,itwaspublishedinthunder,fire,tempests,andSCRIPTURALPREACHINGOFTHEGOSPEL.217darkness,eveninthehandofaMediator;forthisisthemethodoftheHolyGhost,toconvincefirstofsin,andthentorevealrighteousnessandrefugeinChrist.Thelawistheforerunnerthatmakesroom,andprepareswelcomeinthesoul,forChrist.’966

CHAPTERIV.THESCRIPTURALPREACHINGOFTHEGOSPEL.Thissubjectopenstousthemaster-springoftheeffectivenessoftheMinistry.TheWriterdesirestoconductthediscussionwithadecidedstandardoftruth,combinedwithdueexerciseofChristianforbearance.TheScripturalruleforpreaching is—“Ifanymanspeaks, lethimspeakas theoraclesofGod;” 967

forming all our discourses according to the sacred model, “as Moses wasorderedtomakeallthingsaccordingtothepatternshowedhiminthemount.”968This rule impliesgreat care togive to everypoint in the system, its justweight andproportion.Everyman takes his ownviewof the truth ofGod.The bias of individual constitution or circumstances, unconsciously placeshiminimminentdangerofpreachingeitheradefectiveoradisproportionedGospel. Our rule will, however, frame itself into the determination of theApostle—“not to know anything among our people, save JesusChrist, andhimcrucified.”ThisistheonemodeofpreachingthatGodhaspromisedtobless: when ‘all our sermons’ (according to the admirable injunction ofHerman,ArchbishopofCologne)are‘madetoset forthandmagnifyChristthe Lord.’ 969 Uniformity of sentiment upon this cardinal point has alwaysmarked the labour of faithfulMinisters,970 and secured the Divine blessingupontheirwork;while218VIEWOFTHECHRISTIANMINISTRYa deficiency in this particular (as will presently be proved) is attendedinvariablywithproportionateinefficiency.Notthatwewouldchimeuponaname,asifitwouldoperatewiththemagicofacharm.‘Somementhink,thattheypreachChristgloriously,becausetheyname him every tenminutes in their sermons. But this is not (necessarily)preachingChrist.”971There issometimesalsoa fastidiousspirit, thatwouldstamp as unevangelical every sermon that does not have Christ as itsimmediate subject. Now every part of the Bible contains the Gospelsubstantially, but not formally. We must not, therefore, force unnaturalinterpretations on HolyWrit for the purpose of constantly introducing thenameofChrist.AsalltheprinciplesanddutiesoftheGospelbeararelationmoreorlessdirecttoHim,theirenforcementupontheroundofthisrelation,is as strictly conformed to the Apostolic pattern, as the most completeexhibitionofhissufferingsanddeathwouldbe.972Onlyletusbecarefulthat

his name throws life and glory upon all our Ministrations, and that everysermon tends to draw sinners to him, and to establish Christians in theirconsistentprofession.TheActs furnishes themodelofpreaching inpopularaddresses—theEpistlesinmoredidacticinstruction.Butletnotthisexclusiveschemebesupposedtocrampoursystemwithinthenarrowrangeofafewpointsintheology.Wemightaswellspeakofavillagethat has no road to the metropolis, as of a point of Christian doctrine,privilege,orpractice,thathasnoreferencetoChristcrucified.Howthefirstchapter to the Ephesians endears this beloved name as themedium of “allspiritualblessings!”973Howeveryheavenlydoctrineandprivilegethroughoutthe Epistle—every personal and relative obligation—draws its quickeninginfluencefromthissource!HownaturallytheApostlesintroducetheirMasterin the midst of discussions that are apparently the most irrelevant! 974 SoclearlythispointformsSCRIPTURALPREACHINGOFTHEGOSPEL.219

thecentreofawidelyextendedcircle975—embracingallthatishonourabletoGod, and profitable toman—all the delightful ways of Divine faithfulnessandlove,andallthatconcernsourcharacter,ourprofessions,ourprivileges,our obligations, our hopes and prospects for eternity! The resolution,therefore,toknownothing—topreachnothing—andtogloryinnothingelse,marks a mind equally enlarged in its compass, and scriptural in itsapprehensions. It sets forthChrist toourpeopleasa remedycommensuratewith the evil—enough for all, and proposed to all. And to skilfullyaccommodateallourvarioustopicstothisonepointisalessonwemustbelearning all our lives. And it truly is worth all our labour to learn itmoreperfectly,andtopractiseitmoreeffectually.

Anappeal tofactswillprove thebeneficialandpermanentresults fromthisexclusive Ministry. It was this which so eminently attested the Apostoliccommission,“with thedemonstrationof theSpirit,andwithpower,” 976andwhich,duringthesuccessiveagesoftheChurch,keptthelightburninginthecandlesticks,likethesacredfireuponthealtar,neverwhollyextinct.PoperywassuccessfullyresistedattheeraoftheReformationwiththesameweapon.When theMoravianMissionaries first explained to the sottishGreenlandersthenatureandperfectionsofGod,andhisjustclaimsuponhiscreatures,thepoorheathenwereboundupandfrozen,liketheirownicymountains.Butin

readingtothemtheaffectingscenesofGethsemaneandCalvary,theirheartsbegantomeltintenderness,contrition,faith,andlove.Theybeggedtohavethestoryrepeated,anditwastothemas“lifefromthedead.”977220VIEWOFTHECHRISTIANMINISTRYBrainerd gives the same account of the special Divine influence upon thesimple exhibition of this all-powerful subject to the heathen Indians. ‘Thiswas themethodofpreachingwhichwasblessedofGodfor theawakening,and I trust, the saving conversion of numbers of souls, and was made themeansofproducingaremarkablereformationamongthehearersingeneral.978Sotrueisit,thatwemustpreachtheGospelinordertoreformtheworld.

The valuable lives of Mr. Walker of Truro,979 and Mr. Milner of Hull,980nearertoourowntime,andinourownChurch,speaktothesamepoint.Theirdiligent,conscientious,andexemplarylabours,groundedonanerroneousschemeofChristiandoctrine,werewhollyunproductive; whilewith a subsequent more enlightened Ministration, the most happy successattended them. The late Dr. Conyers also, when labouring in an extensivemanufacturing parish in Yorkshire, was reported to the Society forpropagatingtheGospel,‘asthemostperfectexampleofaparishpriest,whichthisnation,orperhapsthisage;hasproduced.’Yethisutmostsuccesswasarestraintuponoutwardirregularities.Butunderanewcharacterofpreaching,the root of sin was attacked; and principles of life, holiness, and love,previouslyunknown,weredisplayed.Hispeoplewerenotonlyreformed,butconverted.Multitudeswere“thesealofhisApostleshipintheLord,”981andtheyunited themselves tohischurch;and‘theunlearnedand theunbelieverreported,thatGodwasinhimofatruth.’982

NothingbutthetruthoftheGospelcanbeinstrumentaltotheconversionofsouls. Any wilful suppression—or any compromising statement of truth,dishonours the Holy Spirit in his own special office,983 and it thereforerestrainshisquickeninginfluence.Manyearnest,SCRIPTURALPREACHINGOFTHEGOSPEL.221affectionate, and diligent Ministers, are mourning over the palpableunfruitfulnessoftheirwork;withoutatallsuspectingthattherootoftheevillies within themselves. Sincerity, earnestness, conscientiousness, and self-

denial, when connected with a wrong or defective standard of doctrine orpractice,aremeansutterlydisproportionedtoproducethismoralmiracleofaradical change. Bishop Horsley remarked—‘It too often happens, thatMinisters lose sight of their proper office: to publish the word ofreconciliation.’984Andindeed,withoutthisMinistryofreconciliation,985itisof no avail to appearbeforeourpeople.Wemight implore themwith tears—“Be reconciled toGod.”Wemightwork upon their self-love.Wemightreason with them about their folly. We might convince them by ourarguments. Theymight listen to us, as to the sound of “one that plays aninstrument well.” 986 But no abiding impression would be made. Thedrunkard, swearer, and devoted follower of the world would all beuninfluenced.987ButinliftingupthecrossofChristinourMinistrations,howthe Spirit of God, acting in his own office, delights to unveil the face ofChrist,andtoshedhisanimatingglowuponthismagnificentsubject!OnlybyhisAlmighty agencyapplying thedoctrine to theheart, doourpeople live,grow,andflourish.Onthusdotheybecomecrucifiedtosin,separatedfromthe spirit of the world; conformed to the image, and consecrated to theservice, of God; only thus are they brought to presently enjoy Christianprivileges,and“madefitfortheinheritanceofthesaintsinlight.”988222VIEWOFTHECHRISTIANMINISTRYWould we then set aside the inculcation of practical obligations?We shallsoontakeoccasiontoshow,thattheScripturalenforcementofmoraldutiesisno less necessary than doctrinal statements, for the completeness of ourpublicMinistrations.989TheGospelisirradiatedwithDivineholiness,asitisenriched with the glory of Divine grace. Some however, ‘preach the icymoralityofPlato,Seneca,andAurelius,andplainlydeclarebytheirpractice,thattheythinkCiceroandSocratesbetterpreachersthantheSaviourandhisApostles.’ 990 We must therefore maintain the spiritual inefficacy of merelecturesonmorality,irrespectiveoftheGospel.Iftheyconvertthebruteintotheman,theywillneveraccomplishthathigherandindispensablechange,ofconvertingthemanintothesaint.Allmorality,notengrafteduponthestockof faith, is the futile attempt to improve the fruit,without “making the treegood.”NomaneverpreachedmoremoralitythanSt.Paul;butitwasalwaysuponthebasisofEvangelicaldoctrine.It is themangraftedintoChrist that“blossoms and buds, and fills the face of the” little “world” in which hemoves“withfruit.”

‘Christ crucified is God’s grand ordinance.’ 991 No souls, therefore, can bewon to him, except by setting forth his name, work, and glory. Christianstedfastnessis,whenourflockhasso“receivedhim,astowalkinhim,rootedand built up in him, and established in the faith.” 992 Archbishop SeekerwarnedhisClergy—‘Wehaveinfactlostmanyofourpeopletosectsbynotpreaching in a manner sufficiently Evangelical;993 and we shall neitherrecoverthemfromtheextravaganciesintowhichtheyhaverun;norshallwekeep more from going over to them, except by returning to the right way—“declaringallthecounselofGod;andthatisprincipallydone,“notinthewords which man’s wisdom teaches, but which the Holy Ghost teaches.”’Andagain—‘IfyouhavepreachedaconsiderableDOCTRINALPREACHINGOFTHEGOSPEL.223time in aplace, anddone littleornogood, theremust in all probabilitybesome fault, not only inyourhearers, but inyou, oryour sermons. “For theword of God,” when duly dispensed, is to this day, as it was originally,“powerful,andsharperthanatwo-edgedsword.”Inquirethenwherethefaultmaybe.’994ThecorrectviewofScripturePreachingimpliesthatitbefullanddistinctinits statements, unctional in its tone, popular in its mode of address,experiential in its sympathies, direct and practical in its enforcement—inshort—deeplyimpregnatedwiththeverylanguageandspiritofScripture,sothatwemaybeable to turn toourpeoplewithawarrantedconfidence,andsay—We have the mind of Christ. Let a man account us as “Ministers ofChrist, and stewardsof themysteries ofGod.” 995Wewill nowpursue thissubjectinsomeofitsmoreimportantdetails.

I.—DOCTRINALPREACHINGOFTHEGOSPEL.Wehaveshownthat“Christcrucified”isthesouloftheChristiansystem.Wenowremarkthatourpreachingofthisdoctrineshouldbefullandexplicit.Letit comprehendwithin its circle thewholemystery of Christ, in his person,offices,andwork;connectedwiththeloveoftheFather,andtheworkoftheSpirit, ineverydepartmentofprivilege,duty,promise,andhope.Wedonotalways observe this large compass in Christian Ministrations. Many are

confinedtofavouritedoctrines,neglectingothersofatleastequalimportance.Some are continually employed in detecting the delusions of a falseprofession;others,infulminatingtheterrorsofthelaw;others,inpaintingtheawfulconditionoftheunconverted;others,ingeneralinvitationstoChrist;orindispensing indiscriminately thepromises andconsolationsof theGospel;orinanabstractexpositionofpracticalobligations.SomeseemtoforgetthattheChurch,aswellastheworld,needsaquickeningMinistry.Theywithhold“the deep things of God, searched and revealed by the Spirit” 996—if notaltogetherfromtheirsystem—atleastfromtheirScripturalprominence.Nowinallthesecases,thereisalackofthatentireness, thatissostronglyboundupinouroffice—asangels,tokeepclosetoourmessage;asambassadors,todischargeourcommission;asdepositories,tobefaithfultoour224VIEWOFTHECHRISTIANMINISTRYtrust. Learning, wisdom, eloquence, gifts, do not make a minister. “It isrequiredofstewards, thatamanbefoundfaithful.”997Wemustdeclareourtestimony without concealment—not indeed forcing offensive truths intoundue prominence; yet not daring to withhold them in their Scripturalproportion—adapting our statements to the spiritual capacities of ourpeople;998yetbejealousthatweomitnothingoutofourownorourhearers’disgustwithparticulardoctrines;—“nothandlingthewordofGoddeceitfully;but by manifestation of the truth commending ourselves to every man’sconscienceinthesightofGod.”999The guilt, corruption, and ruin of man by the fall—his free and fulljustificationthroughfaithintheatoningbloodandmeritoriousobedienceoftheRedeemer—hisadoptionbyfaithintothefamilyofGod—theholynatureandevidencesof this faith—the immediateagencyof theHolySpirit in theworkofregeneration,progressivesanctification,andinallhisofficesofholyandheavenlyconsolation 1000—theharmoniousworkingof the threeSacredPersons, each in his specified office, in the economyof redemption—thesearecardinalpointsintheMinistrationofevery“scribeinstructedconcerningthekingdomofheaven.”1001But important andglorious as these viewsof theGospel are, to affirm thatthey comprise the entire Gospel, is to put a part (though indeed a veryconsiderable part) for thewhole. To stop here, is to withholdmuch of the

Divine revelation from our people, and to lower our statement from theScripturalstandardoftruth.Weoughttotracethisriverofinfinitemercytoitssourceinthedepthsofeternity—inthebosomofGod;“whohascalledus,accordingtohisownpurposeandgracegiventousinChristJesusbeforetheworld began.” 1002 ‘This eternal purpose is not only an integral part of thescheme of salvation, but it is the fountain from which all springs—thefoundationonwhichallrestsandturns—DOCTRINALPREACHINGOFTHEGOSPEL.225theassurancebywhichall isconfirmed.Alltherest,howeverdesirableandhowever desired, present nothing to secure their attainment, except themutable will of the creature—the will of a mind that is “enmity againstGod”—tosecurereconciliationwithhimandhappiness inhim.OurblessedLord referred to this primary source of grace, not only in his moreconfidential discourses with his disciples, but also in his public generalinstructions;referringtheeffectualapplicationofhisgospeltotheSovereigndispensation of his Father.1003 The apostles in their system of didacticinstructiontotheChurches,setforththesameviewswithgreaterclearnessofdetail.1004 After this pattern, therefore, and in accordance with thesestatements,indeclaringthefreenessoftheinvitationsoftheGospel,wemustnothidethebasisofoureffectualcalling.1005Indisplayingtherichesofgrace,wemust not forget to trace them to the sovereign pleasure ofGod.1006Wemust enforce the obligations of holiness as connected with, and resultingfrom, the eternal designs ofGod.1007Weneed not fear that the tendency ofthese doctrineswill be sound and holy, ifwe bring them forth in their dueplaceandorder,andwiththatstatedstrengthanddistinctnesswhichwefindin the sacred volume; avoiding forced and needless repetition, yet notshrinkingfromthemanlytoneofScripturaldecision;connectingthesetruthswith every link in the chain of salvation; yea—with every step of Divinemercy, from its first origin in the mind of God, to its final eternalconsummation—inorderthatGodmaybeglorifiedinall.As to the mind of our Church on this subject—Let anyone study theSeventeenthArticle;andhewillfindinitafullpictureofelectinglove,asthesource of our calling 1008—of our obedience to the call 1009—of ourjustification1010—ouradoption1011—ourholiness1012—ourChristianwalk1013

—andourfinalhappiness.1014Surelyshemusthavegiventhiselaborateandaccurate—thiscautiousbutuncompromisingstatement—asamodel toherMinistersforthepresentmentofthishighandholydoctrine.Andif it is(asshe has described it) ‘full of sweet, pleasant, and unspeakable comfort togodlypersons,’willitsexhibitionnotbeconnected226VIEWOFTHECHRISTIANMINISTRY

withalargeinfluenceofChristianprivilegeandholydevotedness,1015flowingfrom its reception?Andwill the lack of its cheering beams and enliveningprinciples in our Ministry not be sensibly felt—if not in the work ofconversion,theninamorelanguidgrowthinChristiansanctification.Itwillespeciallybe felt in the lackof that frameofmindwhich,aboveallothers,characterizesthefelicityofheaven:anadoringviewandacknowledgmentofsovereigngrace.1016Nothingsolittledeservesthecharacterofajudiciousstatement,asrefrainingfromthefullanddistinctdeclarationofthemindandwordofGod.It isthefollyofpreferringourfoolishnesstoGod’sunerringandinfinitewisdom.‘Idarenot’—saidMr.Richmond—‘omitwhatGodhasrevealedtohisChurch;orcallthatuselessordangerous,whichherequiresmetobelieveandteach.’1017 Indeed, we are bound to explain to our people, according to the lightafforded us, every part of that book, which was designed for generalinstruction, andofwhichwe are theordained interpreters.The commissionentrusted to us at our Ordination—‘Take authority to preach the word ofGod,’ 1018 comprehends within its terms the full extent of the Evangelicalsystem. Judicious preaching therefore implies a clear display of everyDoctrine of the Gospel—in the statement, in the order, according to theproportion,andfortheends,towhichweconceiveassetforthinScripture.Ifour imperfect apprehensions (for such are the most enlightened of them)preventusfrom“declaringall thecounselofGod;” letoursermonsat leastshowthatwe“donotshun todeclareit”1019—thatwekeepit inview—thatnothing is wilfully concealed. In this grand field of knowledge there isinterminable range for perpetual progress.1020 Let it therefore be our aim,study,andprayer,toso“growingraceandintheknowledgeofChrist,”thatourpreachingmaynotonlybetrue,butthetruth—thewholetruth—“thetruthasitisinJesus.”AcorrectsystemwillleadustosetfortheverytruthbearingthestampofDivineauthority;connectingeverypartofitwithsomevaluable

end.AdefectivesystemwillshowitselfinarestraintuponChristiandoctrineor practical exhortation. Yet on the other hand, we must guard againstoverstatements,oranunduepartialityforindividualpoints,whichisequallyunscriptural,asundueconcealment.1021Inferences,apparentlyDOCTRINALPREACHINGOFTHEGOSPEL.227legitimate,mustbereceivedwithholycaution,exceptastheyaresupportedbyexplicitScripturedeclarations. ‘Letuseverstop’ (asProfessorCampbellreminds us) ‘where revelation stops; and not pretend to move one inchbeyondit.’1022

The study of the Apostolic Epistles will show whether our course ofinstruction includesevery“jotand tittle”ofScriptural truthdelivered to theprimitivechurches(casuisticquestionsexcepted1023).Itwillteachus,whattobring forth, and in what mode—to form alike the doctrine, statement, andterms,on the inspiredmodel—notgivingabstractviewsof thedoctrinesofgrace,butcombiningwith thempracticalenforcement, after theexampleofthesacredwriters.1024Itwillalsomarktheerrorofavoidingthespecifictermsin which holy inspiration has clothed these deep and mysterious doctrines(which our people find in their own Scriptures), doing so from fear ofexcitingdisgust,misconception,orlicentiousness;itisawell-intentioned,butunevangelical spirit which adulterates the purity of the Gospel with man’scarnalwisdom.1025Ithasbeenjustlyobserved,that228VIEWOFTHECHRISTIANMINISTRY‘a fixed deference to any other example leads insensibly to partialrepresentationsoftheGospel,ifnottoabsoluteerror.’1026Wecanonlygainthe confidenceof our people by embodying all the statements of their ownScripturesinourpublicMinistrations.

We sum up this point with Bishop Horsley’s forcible exhortation—‘PrayearnestlytoGodtoassisttheMinistrationoftheword,bythesecretinfluenceof theHolySpirit in themindsofyourhearers: anddonotdoubt thatyourprayers are heard, howevermeanand illiterate the congregationmay be inwhichyouexerciseyoursacredfunctions;donotfeartosetbeforethemthewholecounselofGod.Openthewholeofyourmessagewithoutreservation,so that everyoneof youmayhave confidence to say,when calledupon to

give an account of his stewardship—“Lord, I have not hidden yourrighteousnesswithinmyheart;Ihavenotconcealedyourlovingkindnessandtruthfromthegreatcongregation.”1027Ourdoctrinalstatementsmustalsobesimple.Ourmaterialsofinstructionaresufficientlysimple—sinandsalvation—ruinedmanrecoveredbyChrist.Butitisofmainimportance,thatthesinner’swaytoChrist,likethosetothecitiesofrefuge,shouldbemadeplain.The“stumbling-blocks”ofunbeliefandself-righteousness must be “taken out of the way of God’s people.” 1028 Thenecessity of previous attainments of holiness must be discountenanced; aninstant application to Christ based on the warrant of his word must beencouraged;thefreenessoftheinvitationsoftheGospel,andthewillingnessandsufficiencyoftheSaviourmustbedisplayed:andfinally,thecertaintyofacceptancetoallthatarewillingto“repentandbelievetheGospel,”mustbeassured. “Repent and be converted.” “Believe and be saved.” “Look andlive.”“Whoeverwill, lethimcome.” 1029Wearenot tocommencewith theoutskirtsoftheGospel,andreasonstepbysteptillwecometoChrist—thuskeepingthesinnerwaitinginthedark.Hewantstoseetheking.Thereisnoneedforalongceremonialapproachfromadistance.Letthegreatobjectbeplacedinimmediateview.Everythingshortofthisisagrandimpertinence.DOCTRINALPREACHINGOFTHEGOSPEL.229The sinner is dying—he is in instant, urgent need of the physician and theremedy.Thebronzeserpent1030mustbeliftedupbeforehim—notbecausehebelieves:butbecauseheneeds,andthathemaybelieve.This is the Gospel in its freeness and suitableness. And this Scripturalsimplicity in our instructions, will preserve us from paralyzing ourMinistrationsby tameandsubordinate topics, like thosemenwhomBishopReynolds aptly describes as having ‘an Athenian temper. They “spend alltheirtimeinnothingelse,buteithertotellortohearsomenew”theology.1031

Notcontentingthemselveswiththewholesomeformofsoundwords,andthegeneral harmony of orthodox doctrine, they direct all the studies andnavigations of their minds to Theologia incognita,1032 to practise newexperiments, and tomake newdiscoveries. In doctrinal things, they cry upnewlights,andamusethepeoplewithmetaphysicalfancies,asiftheyweredeep and heavenly mysteries. And in the mean time they neglect the

preachingof duty, and the savoury and savingprinciplesof repentance andnewobedience.Thisisafarreadiermeanstomakemenquestionthetruthofallthattheylearnedbefore,thanitistoeverattainanycertainknowledgeofthethingswhicharenewlytaughtthem.’1033This spirit of simplicitywill also preserve in us a holy reverence for everytittle of Scripture, and a holy jealousy of perverting a single particle. Inexpounding Scripture, we shall be led to adopt that interpretation whichseems most naturally to flow from Divine teaching; and which, if webelonged to no party in the Church, would appear to us to be the genuinemeaning.Ourdoctrinal instructionsmustalsobeconnected.No sermoncangive thewholeGospelindetail.Yetitshouldgiveitssubject,asapartofaconnectedwhole,andindistinctrelationtothewholesystem.ManyimportanttruthsoftheGospelmaybepreachedinadisjointedmanner;andyettheGospelitself,truly speaking, not bepreached.TheperfectionsofGod,without aviewoftheirharmonyintheworkofChrist—thepurposesofGod,230VIEWOFTHECHRISTIANMINISTRYunconnected with the freeness and holiness of the Gospel—the glories ofheaven, without a reference to Christ as the way there—the power,defilement, guilt, and condemnation of sin, separated from the doctrine ofsalvationthroughChrist—theworkoftheHolySpirit,unconnectedwiththeatonement—holiness irrespective of union with Christ—his imputedrighteousness disunited from his imparted righteousness—receiving him byfaith,withoutitsactiveworkingintherenewaloftheheart—theexhibitionofthepromises,separatedfromtheduties;oroftheduties,independentoftheirconstraining motives—these may severally be portions of the Gospel; butbeingbrokenoff fromtheirScripturalconnexion, theydonotconstitute thepreachingoftheGospel.ThesebrokenfragmentsoftruthcannotproducethatsolidfoundationandsuperstructureofChristiandoctrine,bywhichthetempleofGod is raised.Misplacing the truthsof theGospel, like confusion in themachineryofclock-work,makesthewholesystemgowrong.Disconnectingthe operation of the Gospel from its principles, paralyzes all quickeninginfluence. Important statements of practical truth, without a direct andimmediatereferencetoChrist,produceonly“wildgrapes,”or“deadworks”,instead of “the pleasant fruits of theSpirit.” For as “faithwithoutworks is

dead,”soworkswithoutfaitharealsodead.Itispossible,therefore,topreachmuchvaluabletruththatbelongsessentiallytotheGospel,andyetnotpreachtheGospel—topreachaboutChrist,yetnotpreachChrist.TheremaybealackofthatvitalconnectionwhichlinkseverypartoftheDivinesystemtothewhole.Thus,again,wemayforciblysetforththeimportanceofreligion,withoutshowingitstrueandspiritualcharacter.Orwe may be clear on the point of the sinner’s ruin, and be indefinite inexplaining the remedy, bynot constantly combining theonewith theother.These defective statements—generally attributable to youth, inexperience,earlybias,orimperfectapprehensions—marthebeautyandcompletenessoftheGospel,andenervateitsheavenlypoweranddemonstration.Butwemustnotmutilate,suppress,ordisconnecttruthjustbecauseothershavepervertedit.Wemustnotdenytothechildrentheirbreadjustbecausesomemayhaveadulteratedit,orothers(touseourLord’simage)“castittothedogs.”1034Wemustnotwithholdthe“strongdrinkfromsomeonethatisreadytoperish,”orthe“wine”ofheavenlyconsolationfrom“thosewhohaveheavyhearts,”1035

justbecausesomehaveintoxicatedthemselvesbyunseasonablemixtures.IfDOCTRINALPREACHINGOFTHEGOSPEL.231some poison their people, othersmay be in danger of starving them.Howcomparativelyfeware“pastorsaccordingtoGod’sheart,feedinghispeoplewithknowledgeandunderstanding!”1036Revulsionisoneoftheindirectevilsofunscripturalschemes.Weforgetthatoppositiontoerror,maybeerror;that(as has beenwisely observed) ‘heresy is not to be cured by heresy, but bytruth;’1037andthattruth(asforexample,thedoctrineofelection)maybesodistorted in its statement, and severed from its connexion, as to becomepositiveerror.Half-statementsoneithersidearealsomis-statements;anditisof littlemoment to speak on somepoints “with the tongues ofmen and ofangels” ifwe speak indecisively or undermisconceptiononother points ofconsiderable,ifnotfundamental,importance.We should be careful also, that our doctrinal statements be unfettered. Inorder to this,wemustnotbesatisfiedwithahumanmediumofperception.Wemustsearchforourselves.Itis“inGod’slightthatwemustseelight.”1038

Andyet, inattempting toembrace thewholeScripture, and toaimatBiblepreaching, it is extremely difficult to escape the bias of some theological

system.1039Nosuchsystem,however,graspstheentirecompassoftruth;norindeedcanitbearrangedwithoutsmoothingmanyroughedges,andomittingmany texts from fear of inconsistency. Christian integrity, therefore, willlabour tostate thedoctrinesof theGospelas theylieunfettered, thoughnotunconnected, in the sacred volume. The system of Scripture (for doubtlessthere is a system of scriptural truth) embraces the sovereignty of God inperfect consistency with his universal equity, and the free agency of manuntouchedbyhis totaldepravity.Andifourreasoncannotdiscernoradjusttheconsistencyoftheseseeminglyoppositepoints,yetfaithwillreceivethembothwithequalsimplicity,andstatethembothinthemostunmeasuredterms;leaving harmonizing them to the infinite wisdom of God. If God as aSovereign“worksallthingsafterthecounselofhisownwill;”hismercystillflows freely according to the faithful engagements of his covenant. He“distributes toeveryman severallyashewill.”1040Hemaygive,orhemayrefuse.Yethehassaid—“Seek,andyoushall find;”andby thispromisehehas engaged that none “shall seek his face in vain.” 1041 In the work ofregeneration,232VIEWOFTHECHRISTIANMINISTRYGod is theonly efficientmover.Man is entirelypassive.Hence it seems tofollowthatheisactedonasamachine.Yetheis“drawnwiththecordsofaman.”1042Noconstraintisputonhiswill.1043Salvationisoffered,notforceduponhim.Hisfreeagencyisthereforepreserved,whilethewholeworkfromfirsttolastisthegraceofGod.1044AllisofGod,whoworksinsettingustowork,1045 and whose rule of procedure is—“He that has, to him shall begiven.” 1046 Man is addressed as a rational agent. Though paralytic, he iscommanded towalk.Thoughdead,he iscalled to“rise fromthedead.” 1047

HemaycometoChrist.Heisinvitedtocome.Heisboundtocome;anditishis sin if he doesnot come;while at the same time, his selfish unhumbledheart chains him under amoral inability to come, and leaves him withoutexcuse.Foritcannotbesupposedthathisinabilitycancelshisobligation;northatGodwill compromisewithcarnalmen,by requiringanything less thanhisjustandabsoluteclaim.Butthusmanisurgedtoactsforwhichhehasnoinherentpower.Heispressedwithtopics,whichhaveamoralsuitablenesstointerest his faculties, and to move his natural affections: and in thisconstitutedorderofmeans,thesovereignty,grace,andpowerofGodgivelife

to the dispensation of his word. We deal with rational beings, capable ofapprehending our message, and answerable for their reception of it. Let itthereforebecomprehensive,simple,connected,andunfettered;and“theLordwillgivetestimonytothewordofhisgrace.”1048We have enlarged upon this subject from the decided conviction that aScripturalstandardofdoctrineisindissolublyconnectedwithacorrespondingelevation of holiness and privilege. To accommodate our statement to thephilosophyofthehumanmind,inthehopeofconciliatingregardforit,istoforget the native enmity of the heart to the Gospel,1049 and the determinedoppositionthatismanifestedtotheMinistryofthewisestandmostattractiveofallpreachers.1050On this principle, theApostlewouldneverhave causedtheJewandtheGreektostumbleby“thefoolishnessofthecross”—thatis,he would never have brought “the power and wisdom of God” for theirconversiontotheGospel.1051IndefiniteandindecisivestatementsmayDOCTRINALPREACHINGOFTHEGOSPEL.233quiettheenmityoftheheart,andmayevenbringourpeopletoacertainstageofconviction;buttheywillnevercarrythemtothemainpoint;theywillbedependentonhumanenergyalonefortheirsuccess.‘Inthesetruthswhichwehave ventured to present,’ (as Mather reminds his Student) ‘there are thearticleswhichthechurcheitherstandsorfallswith.TheywillbethelifeofyourMinistry;norcan thepowerofgodlinessbemaintainedwithout them.The lossof these truthswill renderaMinistry insipidandunfruitful; and itwillprocurethiscomplaintabouttheshepherds:“Thediseasedyouhavenotstrengthened, nor have you brought back thatwhichwas driven away.” 1052

“Simplicity,andgodlysincerity”—nottalentoreloquence—aretheprinciplesofouragency.Oneshortsentencedescribesoursystem—“Christisall,andinall.”1053Heisnotonlyexhibitedinthepicture,butintheforeground—astheprincipalfigure—whereeverypartofthepictureissubordinated,togivehimthatprominenceandeffect,whichattracttheeyeandtheheartexclusivelytoHim.1054The striking exhortation ofBishopReynoldswill fitly conclude the subject—‘Studiouslyandconscientiouslyapplyyourselves to thisheavenlyskillofspiritualpreaching.Soconvinceofsin—theguilt,thestain,thepollutionofit,thecurseandmalediction, towhich the soul isexposedby it—so thatyour

hearersmaybeawakened,andhumbled,andeffectuallyforewarned“tofleefromthewrathtocome.”Soconvincethemoftheall-sufficientrighteousnessand unsearchable riches of Christ, the excellence of his knowledge, theimmeasurableness of his love, the preciousness of his promises, “thefellowshipofhissufferings,thepowerofhisresurrection,”thebeautiesofhisholiness, theeasinessofhisyoke, thesweetnessofhispeace, the joyofhissalvation, the hope of his glory—that the hearts of your hearersmay burnwithinthem,andtheymay“fly,likedovestotheirwindows,”forshelterandsanctuaryintothe234VIEWOFTHECHRISTIANMINISTRY*.armsofsuchaRedeemerwho“isable”andwilling“tosavetotheuttermostthose thatcome toGodbyhim”—thatwithall readyobedience,andby theconstraining power of the love ofChrist, theymay yield themselves to thegovernment of this Prince of Peace, bywhom “the Prince of thisworld isjudged and cast out,” and his “works destroyed.” For this end we were“boughtwithaprice”:thatweshould“notbeourown,”buthisthatboughtus;nor“liveanylongerforourselves,”butforhimthat“lovedus,anddiedforus,androseagain.”“Preach Christ Jesus the Lord.” “Determine to know nothing among yourpeople, but Christ crucified.” Let his name and grace, his spirit and love,triumphinthemidstofallyoursermons.Letyourgreatendbetoglorifyhimintheheart,torenderhimamiableandpreciousintheeyesofhispeople,tolead themtohim,asasanctuary toprotect them,apropitiation to reconcilethem, a treasure to enrich them, a physician to heal them, an advocate topresent them and their services to God, as wisdom to counsel them, asrighteousnesstojustify,assanctificationtorenew,andasredemptiontosave.LetChristbethediamondtoshineinthebosomofallyoursermons.1055

II.—EXPERIENTIALPREACHINGOFTHEGOSPEL.Perhaps the theory of the Gospel was never better understood since theApostles’day,thanitisatpresent.Butmanywhopreachit,orwhoprofessit,seemtolaytoomuchstressuponasystematicschemeofsentiments,andtoolittleuponthatlifeandpower,thatvital,experiential,andpracticalinfluence,which forms the character, and regulates the conduct of an establishedChristian.’ 1056 Our statements may be full and simple, connected and

unfettered;butwithoutanapplicationofthedidacticsystemtothesympathiesof the heart, they will impart only a cold and uninfluential knowledge.Indeed, we do not want to always deal with certain trains of spiritualexercises;rather,itismostimportanttoenterwithminutenessintothevariedfeelings,difficulties,conflicts,andprivilegesbelongingtowhatScougalaptlycalls‘thelifeofGodinthesoulofman’.EXPERIENTIALPREACHINGOFTHEGOSPEL.235The connection of this section with the preceding is obvious. Christianexperience is the influenceofdoctrinal truthupon theaffections.Therefore,unlessweexhibittheprinciplesofthetruthsofGod,wecannotexcitethoseexerciseswhichconnecttheheartwithhim.Thatpreaching,however,whichis merely descriptive of Christian feelings, irrespective of their connectionwithScripturaldoctrine,isunsubstantialanddefective;whereasanintelligentstatementoftruthfromthepreacher’sheart,naturallyflowswithexperientialsympathytotheheartsofhispeople.Muchwisdomisrequired,toadoptthisstyleofpreachingwithadvantage.Itincludesthevariousdegreesofreligiousimpression;thepowerofconviction;thedanger of stifling it; and thebestmethodof cherishing, deepening, anddirecting its influence. The power of Satan also—“taking” the multitude“captiveathiswill,”1057andhisactiveandtoosuccessfulinfluenceovertheservants of God—the incessant working of native principles of corruption,combiningwith and aiding thegranddesignsof the enemy—allneed tobemostcorrectlydelineated.Someimportantrulesfortheassuranceofsincerity,andforaScriptural“trialofthespirits,whethertheyareofGod,”1058willbeappended to these discussions. The different offices of the Holy Spirit—“helping infirmities” in prayer; convincing, enlightening, consoling,strengtheningeverypartofthesoul;imprintingtheDivineimage,andbearingwitness to his ownwork—these alsowill form full and interesting subjectsfordetailedexposition.Theconnexionofhisworkwiththeloveandofficesof Christ, and themutual interest and communion subsisting betweenHimandhischurch—ineverypartandineverymember—willpresent thegrandsubject of the atonement in its vivid application, and in all its experientialconsolations.ThisviewoftheschemeoftheGospeldifferswidelyfromthedryandabstractdoctrinalstatement.Itslifeconsistsnotintheexposition,butin the application of the doctrine to the heart for the sanctification andcomfortofthesincereChristian.Subjectsofthischaractermayoccasionally

formentiresubjectsofourpulpitdiscourses;thoughperhapsit isbetterthattheygiveageneral toneandcharacter toourMinistry.However,Scripturalexhortations to caution andwatchfulnessmust be judiciously introduced inorder toobviate the just imputationofenthusiasminourselves,and therealdangerofitinourpeople.Weneedscarcelyremarkthatthisinterestingstyleofpreachingpresupposesapersonalacquaintancewiththeseexercises,andan236VIEWOFTHECHRISTIANMINISTRYindividualinterestintheirprivileges.ItisexperiencealonethatqualifiestheMinister for usefulness, by enabling him to touch the tender strings of theheart, and to suit his instruction to the different cases, trials, andcircumstances of his people.1059 ‘When he has,’ (as Witsius beautifullyobserves)‘notonlyheardsomething;butseen,andhandled,andtastedoftheword of life; and has been taught, not by mere speculation, but by actualexperience what he has thus found out; he then safely inculcates from theassured persuasions of his mind, and applies to every case from his ownknowledge,what is suitable to each.’ 1060Hemust therefore expect his fullportion of painful exercises; not only for his own humiliation (a mostnecessarypreparationforhissuccess);butalso—likehisDivineMaster—to“givehimthetongueofthelearned,thathemayknowhowtospeakawordinseasontohimthatisweary.”1061Histasteoftheinnumerabletrials,fears,complaints, and temptations of privateChristians,will alone enable him toprescribethespecificremedyforeachvaryingcomplaint,andtoexercisethesympathyofmembershipwiththemall.1062TheApostle inhis letters to thechurches introducesoccasionalreference tohis own experiencewith considerable effect.1063 Andwhenwe can tell ourpeople—‘Wehavepassedwithyouthroughthesametribulations,conflictedwiththesamedifficulties,fallenintothesamesnares,andovercomethesametemptations’—thisexcitesareciprocityofinterest;andinthemidstofpresentdistress they “thank God” for us, “and take courage” for themselves.Addresses of this character flow directly to the heart with a warmth andimpressiveness, like the enlivening glow of the sun, as contrastedwith thecold clearness of moon-light. The way-post directs the traveller, but itselfremainsunmoved:butthelivingguidebecomesacompaniontosympathize

with,enliven,andupholdhisfellow.However,thefrequencyandsuitablenessof thesereferencesmustbecautiouslyregulated, lestwe“preachourselves”instead of “Christ Jesus the Lord,” and set up our own experience as astandard for our people—thus putting the servant in theMaster’s place—awormintheplaceofGod.Our Pastoral Ministry will here supply much valuable assistance. Incommenting upon the Epistle to theGalatians, wemight present a faithfulportraitureofthesinanddangerofEXPERIENTIALPREACHINGOFTHEGOSPEL.237self-righteousness. Yet an observation of the diversified workings of thissubtleprincipleinourpeoplewouldfurnishthematerialsofamorecloseandindividual application. The features of the different classes of our hearers,drawn from themost experiential divines, will have far less of reality andconviction, than those which we have sketched from life in the routine ofpastoralintercourse.Theadvantagesof this styleofpreachingarevariousand important.Not tospeak of the echo that it finds in the hearts of our people—it also gives aparticularflexibilitytoourMinistry,andenablesustospeakdistinctlytothevaryingexigenciesofpeople.Itenablesusalsotomaketheproperuseofourownexperience—notmakingitthestandardofourMinistry,norontheotherhand regarding it as the cabinet of curiosities for private inspection—butworkingitupasusefulmaterialsforourordinaryaddresses.ThischaracterofMinistry isalsousuallyattendedwithaparticularblessing. ‘I always find’(saidthelateMr.Richmond)‘that,whenIspeakfromtheinwardfeelingsofmy own heart, with respect to the workings of inbred corruption, earnestdesire after salvation, a sense of my own nothingness, and my Saviour’sfulness—the people hear, feel, are edified, and strengthened.Whereas, if Idescendtomereformalorcoldexplanationofparticulars,whichdonotaffectthegreatquestion—“Whatmust Ido tobe saved”—myhearersand Igrowlanguidanddulltogether,andnogoodisdone.’ThestudyoftheApostolicEpistleswillfullyillustratethisstyleofpreaching.Whatinterestingdetailsoflivelyexperiencearebroughtbeforeus inRom.8!Howwidelydifferent isthatwonderfulportionofHolyWrit,fromadrystatementofabstracttruth!Itis the direct influence of Evangelical doctrine and precept, in the spokentestimonyofthelove,peace,holyfellowship,conflict,joy,andtriumphoftheconsistentbeliever.

Another use of thismode of preaching is its suitableness to all Christiansalike.“Asinwaterfaceanswerstoface,sodoestheheartofmantoman.”1064Asthefeaturesofthehumancountenanceinallleadingparticularsareinvariablythesame (though so varied, that each may be considered anoriginal),soinChristianexperiencetheidentityofcharacter ispreservedinthemidst of an endless diversity of feature.All being “children” under thesameDivine teaching,1065 all will be taught substantially the same lessons.Andthoughthecourseofhumaninstruction,orincidentalcircumstances,willindividualizetheseveralcasesintheirdifferent238VIEWOFTHECHRISTIANMINISTRYdegrees of proficiency, yet the same system of experiential instructionwillequallyapplytoall.Theyoungandthemoreadvancedwillalikeprofitbythedetailedsketchofthewaysandmeansinwhichtheprinciplesoftheheavenlylifeareimplanted,cherished,andmaintained.Convictionalsomayflashevenupontheunbeliever’smind—‘IfthisisChristianity,Ihaveyettolearnit,feelit,andenjoyit.’Whoknows,butsucha thoughtmaygivebirth toadesire,andformitselfintoaprayer,whichmayprovethecommencingeraofanewlife, such as will find its full scope and influence only in the boundlessexpanseofeternity!

III.—PRACTICALPREACHINGOFTHEGOSPEL.TheGospelmaybepreachedinalltheaccuracyofdoctrinalstatement,andinall therichnessofexperientialcomfort;andyetmayonlybe“avery lovelysong of one that has a pleasant voice.” 1066 Its practical details are often agroundofoffence,whereitsdoctrinalexpositionshavebeenlistenedtowithinterest, and even its spiritual enjoyments been tasted with self-delusivedelight.1067 It ismore easy to dealwith a darkenedunderstanding, andwithexcitablefeelings, thanwithacorruptwill.Andif theworkofGodweretoend with the understanding and affections, without any correspondingpracticalobligations, themessagewouldbe far lessoffensive to thenaturalheart. But theMinister will feel that the “declaration of all the counsel ofGod”would be as incompletewithout a direct and detailed enforcement ofpractical obligation,1068 as it would be in the absence of all reference todoctrineorexperience.Letthesethreedepartmentsofpreachingbeexhibited

intheirmutualconnexion,dependence,anduse;andthehead,heart,andlife,willbesimultaneouslyinfluenced.

The connection of practical with doctrinal preaching is of the utmostimportance.SomehavethoughtthatthedoctrineofChristcrucifiedisoffargreater moment than the details of obligation—as if the one did notnecessarilybelongtotheother.ToinculcateChristiandutyuponthebasisofChristian doctrine—to represent it as the natural exercise of gratitude forredeeming love—toexhibit theoperationofheavenlymotives flowingfromthe doctrine of the cross—tomark the union of the soulwithChrist as theonlysourceofholiness;andtotracetheacceptanceofthePRACTICALPREACHINGOFTHEGOSPEL.239fruits of this union solely to his atonement and mediation—to connect allrelativedutieswiththedoctrineofChrist1069—thiswastheapostolical—theonly efficient—system of practical preaching; this is raising a holy fabricupontheonly“foundationlaidinZion.”BishopHorsley’stestimonyismostdecisive on this point: ‘The practice of religion will always thrive inproportion to its doctrines being generally understood and firmly received:andthepracticewilldegenerateanddecayinproportiontothedoctrinebeingmisunderstoodandneglected.Itistrue,therefore,thatitisthegreatdutyofapreacher of the Gospel to press the practice of its precepts upon theconsciencesofmen.But then it isequally true that it ishisduty toenforcethis practice in a particular way, namely, by inculcating its doctrines. Themotives,whichtherevealeddoctrinesfurnish,aretheonlymotiveshehastodealwith, and the onlymotives, bywhich religious duty can be effectuallyenforced.1070BishopHornehaswellobserved—‘Topreachpracticalsermons,as theyarecalled—i.e.sermonsuponvirtuesandvices—withoutinculcatingthosegreatScripture truths of redemption and grace, and which alone can excite andenableustoforsakesin,andfollowafterrighteousness;whatisit,buttoputtogetherthewheels,andsetthehandsofawatch,forgettingthespring,whichis tomake themallgo?’ 1071 Inanotherplacehe remarks to thesameeffectwith his happy power of illustration—one ‘thing indeed we do affirm,becausewecanproveitfromScripture,thatwhoeverpreachesandenforcesmoralduties,withoutjustificationandsanctificationprecedingthem,mayaswelldeclaimupon the advantagesofwalking to aman that canneither stir

handnorfoot:suchisthenaturalimpotenceofthesoultodoanygoodthingtill it is justified and sanctified!Let thedeclamationbe ever so elegant,St.Peter’splainaddress, Isuppose,wouldbeworth ten thousandof them, toacripple—“In thenameof JesusofNazareth, riseup andwalk.”Such is thedifferencebetweenanEthicalDivine,andaChristianpreacher!’1072240VIEWOFTHECHRISTIANMINISTRYIn illustration of this subject—the doctrine of the Trinity is stated inconnexionwithChristianworship,andwiththeexerciseofloveforGod.1073

From the doctrine of the incarnation is drawn at one time an arrow ofconviction;1074 at other times it is the motive for humility,1075 love,1076 orobedience.1077Theatonementisdisplayedastheprincipleofhatredofsin,1078

and love for the Saviour.1079 The doctrine of election (as we have recentlyremarked1080) is always linked with personal holiness, and an incentive topersevering diligence.1081 The sovereignty and freeness of grace are theprinciplesoflaboriousactivity,1082nottheallowanceofAntinomianease.ThusthedoctrinesoftheGospelnotonlyexplainthenatureandobligation,but are themselves theprinciples—no, theonly principles—ofholiness.Wemust liveeverymomentby faith;andaswe live,weshall love—overcometheworld—crucifysin—delightintheserviceofGod.Nomerepreceptswillextirpate the natural love of sin, or infuse this new bias in the heart. Thedoctrineoffaithaloneeffectsthismightychange,byexhibitingChristasthesourceof life, anddetailing all the exercises of holy practice flowing fromthatlife.1083Wesay—detailing—becausetheApostle(whosepreachinginthisrespect is our model)—describes the new man not only in his generalappearance, but in the delineation of his every feature and movement. Hefollowsoutthegeneralinculcationofholinessintothedistinctenumerationofparticularduties,andreproofofparticularsins,ashisknowledgeofthestateofhispeopledictatedtohim.1084The connexion of practical with experiential preaching is also ofconsiderablemoment.An exclusive standard of experiential preaching, andanunvariedrepresentationofthejoysoftheGospel—irrespectiveofpracticalobligations,wouldbeamostunfaithfulandsicklydispensationofourDivinecommission. We must show Christian privilege to be a principle not of

inactiveindulgence—butofhabitualdevotednesstoGod.ItiswhenthemanofGodisrealizinghisinterestinaheavenlyportion;whenasenseofpardonisappliedtohissoul;whenthesealoftheSpiritPRACTICALPREACHINGOFTHEGOSPEL.241isimpresseduponhisheart;whenhissoulisinvigoratedby“fellowshipwiththeFather,andwithhisSonJesusChrist”—thenitis,thatthegratefulenquiryspringsforth,—“Whatshall I render to theLordforallhisbenefits towardsme?” 1085 The detail of Christian duty is the practical expression of hisgratitudeforexperientialprivileges.Hisrelativeconnexionsarenowusedforincreasedactivity in thedischargeof every socialobligation—“thathemayadorn the doctrine of God his Saviour in all things.” Thus (as has beenbeautifullyobserved)‘Christisthesoulofduty,ofgrace,ofprivilege.Christisthelightandwarmthwhichcheerandanimatetoexertion.Itisthepromise,andnottheprecept;itisencouragement,andnotexaction;itisgrace,andnotnature, which consecrates a course of moral beauty and blessing, andconvinces the believer that, whether grace is to be exercised, or dutydischarged,heiseminently“God’sworkmanship,”“thenewman,whichafterGod is created in righteousness and trueholiness.” 1086 Scriptural preachingwillexpounddoctrinespractically,andpracticedoctrinally—omittingneither—but statingneither as being independent of theother, nor as unconnectedwithexperientialreligion.Indeed,wearesometimessaidtodenyorenervateourpracticalobligationsbyinsistinguponfullstatementsofdoctrinethataredistinct, but not separate from practice. But ‘how’ (remarksBishopHorne)‘wecanbesaidtodenytheexistenceofmoraldutiesbecausewepreachfaith,therootfromwheretheyspring,Idonotknow—unlesstheonethatplantsavine therebydenies the existence of grapes.The fruit receives its goodnessfromthe tree,not the treefromthefruit.Thisdoesnotmake the treegood,butonlyshowsittobeso.Soworksreceivealltheirgoodnessfromfaith,notfaith from works which do not themselves justify, but only show a priorjustificationofthesoulthatproducesthem.’1087Butifsomearedefectiveintheirdoctrinalstatements,othersareequallysointheirpracticalenforcements.TheywithholdthedetailsofChristianpractice,lesttheyentrenchontheunconditionalfreenessoftheGospelcovenant.Theyexpectpractice to flownecessarily from theabstract expositionofdoctrine,withoutthesuperfluousaidofhortatorypersuasions.YettheApostlesdidnotleavethetreetogrowbyitself,andputforthitsleaves,buddings,andfruit,

withoutactivecareandnurture.They242VIEWOFTHECHRISTIANMINISTRYwerenotsatisfiedwithsupplyingtheirchurcheswithaprinciple,andleavingthemtotheirownsearchforaruleandaremembrancer.Whosominuteinhisdetailofpracticalduties,ashethatismostfullinhisstatementsofScripturaldoctrine? The latter chapters of St. Paul’s Epistles (as we have hinted)expound the practical obligations in immediate connexionwithEvangelicaldoctrine;sothatamisguidedcommentatororpreacherwouldfindhimselfinconsiderableperplexity,either indismissinghisexpositionofhisEpistlesatthecloseofhisdoctrinalstatement,or inpursuingthepracticalpartswithadisrelish on his own mind. Are the closing chapters of the Epistles notcomponentpartsoftheNewTestamentrevelation?Anddidtheynotformapart of Apostolic instruction to professing churches? We fear that therestricted Ministry often shows a disrelish to vital holiness (tolerable ingeneralstatements,butrevoltingindetail),oratleasttoacloseandsearchingscrutiny of the heart, and to the measurement of conduct by theuncompromising standard of the Gospel. Men will be Christians as far asarticles of faith are concerned. They can “understand all mysteries and allknowledge.”Buttobetold(evenupontheauthorityofanApostle)that“faithbyitself,ifitdoesnothaveworks,isdead,”1088—islegalityintheirview,andinconsistent with the freeness and simplicity of the Gospel. And yet inconformityto“theteachingwisdomgiventotheirbelovedbrotherPaul,”theotherApostles interwove theirpracticalexhortations into the threadof theirdoctrinal instructions; thus they raised a goodly superstructure on the solidfoundationofScripturaltruth.1089ThewholesomedoctrineofChristincludesthepathaswellasthehope—thefruitfulnessaswellastheconsolations—ofthe Gospel; so that the separation of the doctrine from theholiness of theGospel is as defective a statement as the disunion of holiness from thedoctrineofthecross.Partialpreachingwillproducealuxuriantcropofpartialhearers,towhomalargepartofScriptureisuseless;fullofnotions,excitedintheirfeelings,forwardintheirprofession;butunsubduedin theirhabitsandtempers, equally destitute of the root, the life, activity, fruitfulness,enjoyment,andperseveranceofvitalreligion.NoristhistoneofMinistry

APPLICATORYPREACHINGOFTHEGOSPEL.243lesshurtfultothesincereprofessorof theGospel.Intheneglectofhabitual

self-examination, and awell-ordered conversation,1090 the light of orthodoxprofessionwillpartakemoreofthespeculativecharacterthantheinfluential;and the“knowledge thatpuffsup”willoftenbesubstituted for the“charitythat edifies.”Therefore, do not let the dreaded imputationof being thoughtmoral preachers, deter us from inculcating the requirements, as well asillustratingthedoctrines,oftheGospel.Practicalpreachingisneededtosiftthe false professors of religion, and to quicken sincere Christians. Themanagementofitisperhapsmoredifficultthandoctrinaldiscussions.YetisitconsistentwiththemostunfettereddisplayofScripturaldoctrine,andindeedmainlyconstitutesitsperfectionandeffectiveness.1091

IV.—APPLICATORYPREACHINGOFTHEGOSPEL.BISHOPDAVENANT remarks, that‘thephilosopher’smaxim—thateveryactionisdonebythetouch—hasaprincipalplaceinthesacredactionofpreaching.Thedoctrinegenerallyproposed isoccupied,as itwere, inadistantobject,anditcanneverreachthesoulitself;butitsspecificapplicationcomes(inamanner)intotheveryinteriorofthemind,andtouchesandpenetratesit.’1092

Thisapplication forms the lifeand interestofpreaching,and (what ismoreimportant) is the grand instrument of conviction. We pass over the lesserincidentalmatters, to hasten to ourmain design—“the saving of ourselves,andthosewhohearus.”1093‘Forthisendwemustshowthem’(asArchbishopSeeker reminds us) ‘from first to last, that we are notmerely saying goodthings in theirpresence;butdirectingwhatwe say to thempersonally, as amatterwhichconcernsthembeyondexpression.Theyoftenlackskilltoapplymore general discourses to themselves, and oftener yet, they lack theinclination; so regardless of what is delivered, they sit stupidly the wholetime.Therefore,wemustinteresttheminitbycallingonthemtoobserve,byaskingthemquestionstoanswer244VIEWOFTHECHRISTIANMINISTRYsilently in their own mind, and by every prudent incitement, to follow usclosely.’1094Massillon’spreachingissaidtohavebeensopointed,thatnoonestopped to criticise or admire. Each carried away the arrow fastened in hisheart, considering himself to be the person addressed, and having neithertime,thought,norinclinationtoapplyittoothers.1095

We must not expect our hearers to apply such unpalatable truths tothemselves.Sounnatural is thishabitofpersonalapplication, thatmostwillfit the doctrine to anyonebut themselves; and their general andunmeaningcommendation too plainly speaks of the absence of personal interest andconcern.Thepreachermustmaketheapplicationhimself.1096The“goadsandnails” must not be laid aside, as if the posts would knock them in; but“fastened by themasters of assemblies.” 1097 Therefore, to insist on generaltruthswithoutdistributiveapplication;ortogiveimportantdirectionswithoutclearingthewayfortheirproperuse—thisisnot,accordingtothedesignofourMinistry,tolaythetruthateveryman’sdoor,topressituponeveryman’sheart,andto“givethemtheirportionofmeatindueseason.”1098Thetoneofpreaching that smoothes down or qualifies revolting truths—that does notcause the hearers some uneasiness—that does not bear directly on them asindividuals,onlyfeeblyillustratesthelivingpoweroftheword;1099norwillitever “compel sinners to come in” 1100 to the Gospel. It will probably onlyproduce theheartless reply—“How forcible are rightwords!Butwhatdoesyourarguingreprove?”1101Thispalatableministrythatbluntstheedgeof“theAPPLICATORYPREACHINGOFTHEGOSPEL.245swordoftheSpirit,”inordertoavoidthereproachofthecross,bringsuponthepreacheramosttremendousresponsibility.Personal application formed the nerve of the preaching of the Jewishprophets,1102andofourLord’spublicandindividualaddresses.Hisreproofsto the Scribes and Pharisees, to the Sadducees andHerodians, had distinctreferencetotheirparticularsins.1103Inhistreatmentoftheyoungruler,1104andthewomanofSamaria,1105heavoidedgeneralremark,topointhisinstructionstotheirbesettingandindulgedsin—‘talkingtotheirthoughts,’(asasensiblewriterhasobservedinthecaseoftheyoungman)‘aswedotoeachother’swords.’ 1106 Peter’s hearers “were pricked to the heart” by his applicatoryaddress.1107 Even the hardest heart—the most stubborn sinner—is made tosmartunderthepointofthetwo-edgedsword.1108Nothingofthiskindisfoundintheinstructionsoftheheathensages.Plato,Aristotle, and Tully, dealt out to their disciples cold and indefinitedescriptionsofcertainvirtuesandvices;butwithnoendeavours to impress

themindwithpersonalconviction.HoraceandJuvenalattemptedsomethinginthisway;butinaspiritmorelikelytoexciteridiculeanddisgust, thantoproduceanypracticalresult.Theirsystemwasamassofinertmatter,withoutaction. Such probably also were the instructions of the Jewish teachers—consistingchiefly(astheEvangelistimplies)ofspiritlessdisputations,drawnfromthetraditionsofmen,withnopowertoworkuponthemind,affections,orconscience.1109Preaching,inordertobeeffective,mustbereducedfromvaguegeneralities,to a tangible, individual character—coming home to everyman’s business,andeventohisbosom—forhegoesoninaslumberingroutineofcustomaryattendance. Nothing but the Preacher’s blow—the hand not lifted towardshim,butactuallyreachinghim—willrousehimtoconsideration.Thereisnoneed tomentionnames.The truth brought into contactwith the consciencespeaksforitself.1110Eventheungodlycanbearforciblesermons,withoutanywell-directed aim. The general sermons that are preached to everybody, infactarepreachedtonobody.Theywillthereforesuitthecongregationsofthelastcentury,orina246VIEWOFTHECHRISTIANMINISTRYforeign land, as well as the people before our eyes. ‘Such discourses’ (asBishop Stillingfleet remarks) ‘have commonly little effect on the people’sminds. But if anything moves them, it is particular application as to suchthings, in which their consciences are concerned.’ 1111 We must thereforepreach to our people, as well as before them. ‘The consciences of theaudience’ should ‘feel the hand of the Preacher searching it, and everyindividual know where to class himself. The Preacher, who aims at doinggood,willendeavouraboveallthingstoinsulatehishearers,toplaceeachofthemapart,andrenderitimpossibleforhimtoescapebylosinghimselfinthecrowd. At the day of judgment, the attention excited by the surroundingscene,thestrangeaspectofnature,thedissolutionoftheelementsandthelasttrumpet—willhavenoothereffect,thantocausethereflectionsofthesinnertoreturnwithamoreoverwhelmingtideonhisowncharacter,hissentence,hisunchangingdestiny;and,amidthe innumerablemillionswhichsurroundhim,hewill“mournapart.”ItisthustheChristianMinistershouldendeavourtoprepare the tribunalof conscience, and turn the eyesof everyoneofhishearersuponthemselves.’1112

ButthisapplicatorymodeshouldextendtotheconsolatoryaswellastotheawakeningexhortationsoftheGospel;bringinghomethegeneralpromisesofforgivenesstoeverydistinctcaseofpenitenceandfaith;ofdirection,support,orcomfort,toeachAPPLICATORYPREACHINGOFTHEGOSPEL.247particularemergency,asiftheyhadbeenmadeforitalone.Thepropertyofagood portrait well describes a good sermon—that it looks directly at all,thoughplacedindifferentsituations,asifitwerereadytospeaktoeach—“IhaveamessagefromGodforyou.”1113The doctrine of the sermon requires wisdom; the application requiresearnestness. The one needs a clear head; the other a warm heart. Thediscussionofoursubjectsmustbeinastraightline.Considerablelatitudeisallowable in the application.Many pointsmay be purposely omitted in thecourseofdiscussion,tobeenforcedhereintheapplicationwithmoreeffect.Herewemayalsofixupontheconsciencemanythingswhich,intheprogressofthesermon,wereperhapsdeliveredintheabstract.1114Theapplicationofourdiscoursewill furnishamplefield for theexerciseofnatural talents and eloquence, diversified according to the character of thediscussion. In historical subjects, it may be drawn either from someprominent feature of the record, or from some collateral circumstancesconnectedwith it. In doctrinal subjects, itwould be usually deduced in theway of inference, illustrating the practical tendency, or the experientialcomfortof thedoctrine. In apractical subject itwouldnaturally flow fromthe detailed exposition of Christian duty; some searching inquiry into ourinfluentialacknowledgmentoftheobligation;orsomeclearexhibitionofitsreasonableness and advantage, togetherwith themost effectualmethods ofovercomingopposinghindrances.Intypicalorparabolicalsubjectsitwouldbesoughtfromtheantitypeordoctrine,towhichthefigurewasrelated.Thejust application ofprophetical texts requiresmuch care and caution. In thepropheciesrelating toChrist, thepath lies in thedirect trackofevangelicalpreaching.ThepropheciesrelatingtotheChurch248VIEWOFTHECHRISTIANMINISTRY—whethertheyarefulfilledorunfulfilled,whethertheyrefertoherpresentorprospective privileges and tribulations—these set forth our interest in her

promises, our sympathy in her trials, our anticipations of the gloriousprospectsofher triumphant state,orourdanger from judgments impendingoverher.Thepropheticdeclarationsconcerningtheworld,givefullscopeforawakening alarm and encouragement; how certain! how tremendous thedanger!howinstanttheurgencytohumbleourselvesbeforethepowerofourJudge,andtoseekourlotamonghisobedientandhappypeople!These remarks, however, chiefly suppose the application to be left to thecloseof thesermon.ButDr.Doddridge’s advicewas—‘Remember, that thefinalapplication,reflections,orinferences,arenottheonlyplaces,inwhichtointroduceyouraddressestotheconvertedandunconverted.’1115Indeedthispracticeisfraughtwithmanydisadvantages.Theformalityandroutineoftheaddress detract from its power; while sudden, well-directed appeals—naturally arising from the subject—are far more calculated to awaken theslumbering interest. Add to which—the closing address too often fallspowerlessuponweariedattention;orelsethepreacher’smind,inthesightoranticipationof thisclosingaddress,passesover thematerials forconvictionwithundigestedhaste.Themethodofperpetualapplication,therefore,wherethe subject will permit it, is probably best calculated for effect—applyingeachheaddistinctly;andaddressingseparateclassesattheclosewithsuitableexhortation, warning, or encouragement.1116 The Epistle to the Hebrewsfurnishesamostcompletemodelofthisscheme.Argumentativethroughout,connected in its train of reasoning, and logical in its deductions—eachsuccessivelinkisinterruptedbysomepersonalandforcibleconviction;whilethecontinuityofthechainispreservedentiretotheend.ThusthesuperiorityofChristtotheangels(thefirststepoftheargument)isusedasamotiveforattention to the Gospel, and a warning against the neglect of it.1117 Hissuperiority to Moses next suggests an encouraging excitement tostedfastness;1118 thementionofwhosenamenaturally introduces thehistoryofthenation,towhomtheinspiredpenmanwasaddressinghimself;andthusAPPLICATORYPREACHINGOFTHEGOSPEL.249hebrings out solemn caution and animating encouragement, in the viewoftheir typicalcharacterandprivileges.1119Passingonward—thedisplayofhissuperior excellence to the Levitical priesthood is varied with practicalexhortation,freshviewsofevangelicalprivilege,orsomenewandcheeringglance at the all-sufficiency of his work.1120 The exhibition of the whole

system of the Jewish economy—shadowing forth the incomparably moresubstantialprivilegesoftheGospel—isintermixedwithheart-stirringmotivesto the exercise of faith, love, and general devotedness.1121 The concludingsketch of the Old Testament history, beautifully illustrates the identity ofChristian principle under both dispensations:1122 while the various practicalinferences deduced from it are well calculated to instruct and enliven thesincerebelieverunderallhistrialsandperplexities.1123However, this method of current application is the most difficult form ofaddress.Theskilful introductionofsuitable topics,andthedecentdismissalof them severally, before they become worn out—particular choice ofthoughts and expressions—affectionate impressiveness and animation ofmanner, are indispensable to give this mode of address its full effect.Hortatorysubjectsareon thewholebestadapted,anddoctrinal subjectsaretheleastfitting,forthiswayofpreaching.Itisnotnecessarytoanalyseeveryminuteparticleofthetext;butitisfarpreferable,withdueregardtotextualexposition, toselect themost impressiveandawakeningtopics, formingtheprominentfeaturesofthepassageunderconsideration.Thismodealso,leastof all, can be adopted as a system. Few men are capable of sustaining itequably,andwithasuitableadaptationtotheever-varyingoccasions,andtothecharactersandcircumstancesoftheirhearers.Itrequiresanelevatedtoneof excitement under judicious control, so as to be searching, appropriate,solemn, and animated throughout. Much depends, therefore, upon thepreacher’s state of mind. To enter in an unequal frame upon an exercise,whichdemandshisfullpowersofinterestandvigour,wouldprobablyendinpersonaldiscomforttohimself,andtotalfailureinitseffect.Closeness,faithfulness,discrimination,andlove,willbethecharacteristicsofthis system; the matter of which will be gathered from an accurateacquaintancewiththeindividualcasesofourhearers,andfromafulldisplayof the infinite riches of grace and glory, and of the tremendously awfulconsequencesof“neglectingsogreatsalvation.”250VIEWOFTHECHRISTIANMINISTRY

V.—DISCRIMINATINGPREACHINGOFTHEGOSPEL.

“THE discerning of spirits” 1124—including an accurate knowledge of the

principlesofhumancharacterandaction—isaspiritualgiftstillcontinuedtothe Church for the wise and edifying discharge of our office. Whatevernaturalacutenessmaybelongtoit,yet,asaspiritualqualification, it is thatheavenlywisdomofwhichthePreacherneedsadoubleportion,andwhichis“givenliberallytohim”1125thatasks.Losing sight of the wide distinction between a credible profession and aspiritual conversion, has produced that too frequent and most dangerousmodeofaccreditingallpersonsasChristians,upontheiracknowledgmentofa national creed, or external regulations. It is as ifwe had no unconvertedhearersamongus,orelsewehadnocareabout theirconversion.OnegreatendofourpreachingistodistinctlytracethelineofdemarcationbetweentheChurchandtheworld.1126OurLordclearlymarkedthislineofseparationatthecloseofhissermononthemount.1127Boldnessindeclaringitwillgiveahigh tone of decision to our message.1128 ‘As ministers of the word, werecognise only two classes among men—those that “are of God—and thewholeworld that lies inwickedness.” 1129They are describedby their statebeforeGod:asrighteousorwicked1130—bytheirknowledgeorignoranceoftheGospel:asspiritualornaturalmen1131—bytheirspecialregardtoChrist:asbelieversorunbelievers1132—bytheirinterestintheSpiritofGod:“beingin theSpirit,ornothaving theSpiritofChrist” 1133—by theirhabitsof life:“walkingafterandmindingeitherthethingsoftheSpirit,orelsethethingsoftheflesh”1134—bytheirrespectiverulesofconduct:thewordofGod,or“thecourseofthisworld,”1135—bytheMasterswhomtheyrespectivelyobey:theservants of God, or the servants of Satan 1136—by the road in which theytravel: the narrow way or the broad road 1137—by the ends to which theirroads are carrying them: life or death—heaven or hell.1138 The line ofdemarcation,therefore,betweenthesetwoclasses,[despitethewidevariety]belongingtoeach,islikethat“greatDISCRIMINATINGPREACHINGOFTHEGOSPEL.251

gulf”1139whichseparatesthetwodivisionsoftheeternalstate.Therecanbenomoreamalgamationbetweenthemthanthereisbetweenlightanddarkness—between Christ and Belial. Nor is there any greater delusion for theconsciences of the unconverted, or greater perplexity to the sincere but

unintelligent Christian, than an indiscriminate application of the Gospel tothem both in one general mass.1140 Nor again—is the bold tracing of thisbroad line sufficient for our purpose. To many who would not dispute itscorrectness, it would bring no conviction. The painter’s broad stroke iswhollyinsufficienttogiveanaccuratelikeness.Thesweepingtermsofsaintand sinner bring no intelligible discrimination, without due regard to thespiritual characteristics of each division in their more circumstantialdelineation.Itisonlybythisminuteaccuracy,thateachclasswillbebroughtto stand on his own side of the line laid open before him.Misconception,indistinctness, or indecision, greatly encourages the self-deceiving of theheartontheoneside,andthescrupulosity1141ofunbeliefon theother—twoserioushindrancestothespiritualwelfareofourpeople.Nor is it less important to separate between the professing and the trueChurch.This linealso isdistinctlydrawnbyourLord.1142Everypartof theChristiancharacterhasitscounterfeit.Howeasilyarethedelusionsoffancyorfeelingmistakenfortheimpressionsofgrace!Thegenuinenessoftheworkof God must be estimated, not by the extent, but by the influence, ofScriptural knowledge—not by a fluency of gifts, but by their exercise inconnexionwithholinessandlove.Brainerd(nomanhadaclearerinsightintocounterfeit religion thanhe)excellently remarked—‘thatmuchmoreof truereligionconsistsindeephumility,brokennessofheart,andanabasingsenseof lack of grace and holiness, than most who are called Christiansimagine.’—‘Hespoke’(ashisbiographerinformsus)‘withmuchdetestationof thatpretendedexperienceofreligion,whichhadnothingof thenatureofsanctificationinit;thatdidnottendtostrictness,tendernessanddiligenceinreligion, tomeekness and benevolence towardsmankind; and that was notmanifested by modesty of conduct and conversation.’ He emphaticallyenforcedtheimportanceofthis252VIEWOFTHECHRISTIANMINISTRYdiscrimination upon a probationer for theMinistry—‘Labour’ (he said) ‘todistinguishclearly, upon experiences and affections in religion, so that youmaymake [out] adifferencebetween thegold and the shiningdross. I say,labourhere, ifyouwouldeverbeausefulMinisterofChrist.1143Wewouldremark the importanceofgivingvitalanddistinctivemarksof theChristiancharacter—whileyetinastateofimperfection.Fortodescribethemintheir

perfect state would be to confound the standard, with the measure ofattainment;andbydrawingthesaintasanangel,itwouldinvalidatethetitleandconfound theassuranceof thehumblebeliever.The studyof the frameand moving principles of the human mind will throw light upon manyperplexing cases; and enable us to mark the influence of bodily passions,constitutional temperament, or disordered imagination, in obscuring orcounterfeitinggenuinepiety.ButwemustalsoregardthedifferentindividualitiesofprofessionwithintheChurch.Andhereagain,ourLord’sparabolical1144descriptionofhisearthlykingdom assists us.1145 The Apostolic Ministry also, following the samepattern, marks these subdivisions in the Church.1146 And doubtless in thetreatmentofsome,itisimportanttoascertainthestageoftheChristianlife;thedegreeofstrengthorweakness,offaintnessorovercominginthespiritualconflict;ofadvancementorretrogressioninevangelicalholiness;ofgrowingdistinctnessorobscurityintheapprehensionsoftruth;ofdecidedseparationfromtheworld,orremainingconformitytoit;ofincreasingglowordeclineoftheloveofChristinthesoul.TheMinister(asBishopHallremarks)mustdiscernbetweenhissheepandwolves; inhissheep,between thesoundandunsound; in the unsound, between theweak and the tainted; in the tainted,betweenthenature,qualities,anddegreesofthediseaseandinfection;andtoallthesehemustknowtoadministerawordinseason.Hehasantidotesforall temptations, counsels for all doubts, evictions for all errors, for alllanguishings.Nooccasion, fromanyalteredstateof thesoul,mayfindhimunfurnished.’1147‘Theepidemicmaladyofournature’(asadmirablyobservedbyawriterrecentlyreferredto)‘assumessomanyshapes,DECIDEDPREACHINGOFTHEGOSPEL.253andappearsundersuchavarietyofsymptoms,thatthesemaybeconsideredas so many distinct diseases, which demand a proportionate variety in themethodoftreatment;norwillthesameprescriptionsuitallcases.Adifferentsetoftruths,adifferentmodeofaddress,isrequisitetorousethecareless,tobeatdownthearroganceofaself-justifyingspirit,fromwhatisnecessarytocomfort the humble and contrite in heart: nor is it easy to say which weshould most guard against: the infusion of a false peace, or inflaming thewoundswhichweoughttoheal.’1148

Adefectofthisdiscriminationmustgreatlyimpedeoursuccess.Foritisnotthegeneralvirtueofmedicine,butitssuitableapplicationtothedisease,thatheals, though perhaps with painful efficacy. A practitioner, who had onesovereign remedy for every complaint, without regard to the patient’s age,constitution, or habit, would be thought, as Baxter says, ‘a sort of civilmurderer.’Muchmore,wewould deprecate the spiritual application of thispromiscuousregimeninasmuchasthefatalresultwouldbe—notfortime,butforeternity.1149

VI.—DECIDEDPREACHINGOFTHEGOSPEL.The power even of a Scriptural exhibition of truth is often materiallyweakenedbyan indecisivemodeof statement.Thedoctrinesof theGospelappeartobeallowedandsetforth;butitisdoneinsofeebleandhesitatingatone, that it evinces either a careless investigation into their character, adoubtful opinion of their truth, or an indistinct apprehension of their valueand efficacy. Such a representation awakens little interest, and produces noeffect.Ourpeoplefeellittleobligationtoreceivewhat(from254VIEWOFTHECHRISTIANMINISTRYthespiritlessmodeofpresentment)seemstobeofminorimportance.Atleastit is not worthy of inconvenient consideration, or expensive sacrifices. Inmanyviewsofhumancorruption,orthegranddoctrineofjustification,ortheworkand influenceof theSpirit, itwouldbedifficult todetectanypositivecontrariety to Scripture.Yet there is an evident deterioration from the “fullassurance”withwhichourreformerslaidthesedownastheprimarydoctrinesoftheGospel,indispensable tothecharacter,hope,andestablishmentoftheChristian. There is an excessive caution in fencing and guarding theirstatement.Theoffensivespiritualityoftermsiscoveredinthegarbofamorepopular theology; and the distinct recognition of the cardinal points is sogreatlyobscuredthat,althoughthereisnoactualpullingdownofthehouse,thereisapalpablelackofpowertobuilditup.Thisindecisivetonemaybepartially traced to an undue regard for human standards that, in somemeasure,takestheplaceofanentiresubmissiontothewordofGod.Foritisonlywhenwestandupon thewholegroundofScripture, thatwecanmakethose strong and constant appeals “to the law and to the testimony,”whichcharacterize a decided view of theGospel, and enable us to deliver it in aclearanddecidedmanner.ItisnotenoughforustospeaktheoraclesofGod.

Wemustspeakastheoracles;1150“magnifyingouroffice”by theundoubtedconfidence that “the Gospel which is preached by us is not according toman”—thatourmessage is “not thewordofman,but in truth, thewordofGod.”1151OnthedeeperandmoremysteriouspointsoftheGospel(onwhichdifference of sentiment has always existed), Christian moderation andforbearancemayberequired.Butonthegrandfundamentals,anauthoritativeanddecisivestatementbecomesus—notallowingadoubt tobelong toourmessage, anymore than to our own existence. Thus theApostles and theirfellow-labourerspreachedtheGospel.TheyhadreceiveditfromthemouthofGod; theywereassuredof itsDivineauthority; theydelivered it despite allresistance1152asatestimony,bringingwithititsownevidence;andthus,“bymanifestingthetruth,theycommendedthemselvestoeveryman’sconsciencein the sight ofGod.” 1153 TheApostle considered the charge of indecision,eveninordinarymatters,tobesograveanaccusation,andsoinjurioustohisMinistry,thathefelthimselfjustifiedincallinghisGodtowitness,thatinnoDECIDEDPREACHINGOFTHEGOSPEL.255respecthadhiswordbeenfickleamongthem;butthathistestimonyhadbeenconsistent,decided,andunwavering.1154Such—again—washisdecidedconvictionofthetruthofhisowntestimony,thathedoesnothesitatetocursehimself,oreven“anangelfromheaven,”onthesuppositionthathecould“preachanyotherGospelthanthatwhichhehadpreachedtothem.”1155Tothosewhomhedetectedunderminingit,he“wouldnotyieldsubmission,notevenforanhour,thatthetruthoftheGospelmightcontinuewith”thechurch.No,whenhemetwithanopponenttothelibertyof theGospel in thepersonofanApostle—“hewithstoodhim tohis face,”evenbefore thewholeChurch,“becausehewas tobeblamed.” 1156Yet thiswas the sameApostle,who inmattersof lessermoment,wasever ready to“becomeallthingstoallmen,thatbyanymeanshemightsavesome;”1157thesameapostlewhowouldgiveuptheuseofmeattotheendofhislife,ratherthanputastumbling-blockinthewayofaweakbrother;1158andwhowouldcircumciseTimothyincondescensiontotheinfirmitiesandprejudicesofhisbrethren, togain amore conciliating access to their hearts.1159 Thiswas he,who in his own spirit, was “gentle among his people, as a nursing-mothercherishesherchildren;”yetwhocouldnotendureamongthemanyperversion

of doctrine, or laxity of practice, without the severest rebukes and mostfearfulthreatenings.1160Soimportantisitthatthecharacterofdecisionshouldbe—not our own spirit—“lording over the Lord’s heritage,” or “havingdominionovertheirfaith”1161(aspiritualexerciseofthepoweroftheprincesof thisworld1162);but“themeeknessandgentlenessofChrist”who, though“the servant of all,” yet as the messenger of God, “spoke as one havingauthority.” “We speak” (he said on one occasion) “whatwe know: andwetestifyofwhatwehaveseen.” 1163“Sincewehave thesamespiritof faith,”(said his chosen Apostle) “according to what is written, I believed andthereforeIspoke;wealsobelieve,andthereforespeak.”1164256VIEWOFTHECHRISTIANMINISTRY

CHAPTERV.THEMODEOFSCRIPTURALPREACHING.WhatdiversityweobserveinthemodeinwhichourmostapprovedMinistersexhibit the doctrines of the Gospel! Their style, their compositions, theirmechanical system of instruction, each have an individual character; andsomething probably may be learned from all of them. Our tone of mind,habits, preparatory training, schemes of study, conversance with certainschools and standards of preaching—all combine tomould the character ofour Ministrations. Some will adopt one mode, some another—nor can wepronounceabsolutelythesuperiorexcellenceofoneofthemoveralltherestunder all circumstances.TheDivine blessing evidently does not depend onthediscoveryandpracticeofthebestmode,butonoursimplicityinseekingdirection,andonourconscientiousdiligenceinimprovingthelight thathasbeenaffordedus.Yettherearesomespecialitiesworthyofourconsideration,onwhichweshallventuretoofferafewsuggestions.

I.—TOPICALANDEXPOSITORYPREACHING.Themode of communicating ourmessage is either topical, preaching fromtexts and small detached portions of Scripture—or expository, taking largeand connected portions of sacred writ, as the ground-work of our publicdiscourses.OurLord’s first sermonwasanexampleof the topicalscheme.Hereadhistext,interpretedit,laiddownthedoctrineofit,begantoapplyitforreproof,andtoillustrateitbyScriptureexample;andthushewouldhaveproceededtothe end, had not the madness of the people, succeeding their wonder,interruptedhim.1165Thedesignofthisschemeistwo-fold.1st. discerning the mind of the Spirit in the text, as connected with thecontext, so as to reduce it to a single and definite proposition; and then—2ndly,tolayopentheviewoftruth,whichseemsnaturallytoariseoutofit.Thisenablesustodiversifyourapplicationoftruthinitsplaceandseason,anditpreventsawearisomerepetitionofthesameTOPICALANDEXPOSITORYPREACHING.257generalstatement.ForsuchisthefulnessoftheGospel,thatthereisnopartor proposition of God’s word, which does not permit rich and appropriateelucidationfromit.Amindacquaintedwiththedepthofthisheavenlymine

willfindineveryportionofHolyWritsometraceof“theunsearchablerichesof Christ;” a failure to bring forth the fundamental doctrines from suchresourceswillprove,not theexhaustedstateof the treasure,but the lackofspiritualandaccurateobservationofitshiddenstore.Theexpositoryscheme,thoughalessimpassionedexercise,yetbyajudiciousmixture with the topical system, forms a most important vehicle ofinstruction.Comprehensive and connectedviewsof truth are thus set forth,equally conducive to Christian intelligence, privilege, and stedfastness. Itavoidsthehabitofbuildingonatext,whatisnotauthorizedbythecontext;anditenablesourpeopletoreadtheScriptureswithmoreinterest,becauseitis donewithmore understanding, andwith less danger of beingmisled bydisjointedviewsoftruth.ThusScripturaldoctrineisconfirmedmorefromthegeneral strain of the sacred argument, than it is from the partial citation ofinsulatedtexts.Many subjects are also brought forward,whichmight otherwise have beenomitted.1166Matters of application to particular sins or errors occur in theircourse, without just imputation of personality; thus short occasional hints,naturallyarisingfromoursubjects,fallwithaweightofconvictionforwhichourhearersareoftenwhollyunprepared.Thereisnotimetobealarmed,andfortify the mind against conviction, as there is when the main subject isdirectlylevelledagainsttheirknownsins.ThewholeextentoftheScripturefieldisalsothuslaidopeninitslengthandbreadth.Occasionsareofferedtosetfortheverydoctrine,andenforceeverypracticalobligation.Weareforcedintoanextendedapprehensionandapplicationof truth.ThemindofGodisdiscovered more accurately in the precise statements, proportions, andconnexions of truth. Here ‘God speaks much, and man little.’ 1167 Withoutbeingentangledinthetrammelsofasystem,ourviewsarebothenlargedandcontrolledbytracingthescope,argument,andrelativepositionoftruthinitsseveralcompartments.Thecourseoffamilyworshipwouldmateriallyassistthemouldingofthemindintothisscheme.LargeportionsofScripturedrawnoutwithinthelimitoftimeusuallyallottedtothisinteresting258VIEWOFTHECHRISTIANMINISTRYservice, would gradually train us in the successful habit of connecting themainpoints,ratherthanofanalyzingtheminuteparticles,ofoursubjects.

TheschemeformedaprominentpartofPrimitive instruction.1168Augustine,Basil,andChrysostomdealtlargelyinit.TheHomiliesofthelastfatherarejustlyconsideredasamongthebestmodelsforexpositorypreaching,andthemost valuable relics of ecclesiastical antiquity. The course of expositionhowever, should not be too long; the subjects should be selected with aspecialregardtoourownresources,andtothecircumstancesofourpeople;careshouldbetakentomingleconvictionwithinstruction,tokeeptheheartand conscience in view in our endeavour to inform the understanding; weshouldwatch thedeclineof interest in our course; and interchange the twosystemsforgreatervariety,andtoobtaintheadvantageofboth.

II.—EXTEMPOREANDWRITTENSERMONS.TheWriterdoesnotattempttosettlethismootedpointforhisbrethren.None,however, but enthusiasts will contend for extempore preaching, strictly socalled. Unpremeditated speech was promised to the Apostles in theirparticulardifficulties,beyondallhumanresources.1169ButthoughtheirpublicMinistry was probably of this kind, no precedent can be drawn frommiraculousinfluence,superinducedtoovercomenaturaldisadvantages,inanextraordinarywork.We therefore use the term in its popular reference to unwritten sermons,digestedandarrangedbypreparatorymeditation;thelanguageandfillingupoftheoutlinesonlybeinglefttothemomentofdelivery.

Asageneral rule—weourselvesmust feel, inorder toexciteothers;1170andperhaps thepassage fromheart toheart ismoredirect, and thesympathy ismore immediate,with thenatural sowingsof thepreacher’sheart, than it iswithcommunications throughawrittenmedium.The look,attitude,mannerofaddressoftheextemporaryEXTEMPOREANDWRITTENSERMONS.259Preacher, ismoredirect, personal, andarresting.Hishabit ismore ready tomake use of passing occasions, or to introduce a striking hint to rouse hiscarelesshearers.Therealitybeforehiseyesatthemomentofactioninspiresawarmthwhich,abstractedfromthesceneofwork,hecouldneverimpart.Thesight of his people in the presence ofGod—their very countenances—theirattentionor listlessness—theirfeedinginterestorapparentdislike—suggests

manypointsof animated address,whichdidnotoccur in the study; excitesmanyvisibleimpressionsinhisheart,stirsupalivingenergyofexpression,which awakens corresponding sympathy and interest in his congregation.Thisisamatterofnosmallmoment.Menarelittleinfluencedbyargument;norisconvictionamatteroftheintellect,butitisintimatelyconnectedwithallthesympathiesoftheheart.Impressionsmadethroughthismedium,anddiligentlycherished,areoftenoflastingeffect.Nordoesthiscourseneedtoexhibit less substance and thought than written composition. The timenecessarilygiventowritingisasubtractionfromwhatmighthavebeenbetterspentthinking.Thoughindolenceorself-conceitmightabusethisexemptionof the pen, a solid mind, that is impressed with the responsibility of theoccasion, would gladly redeem the time for a more fruitful intellectualexercise.Mr.Cecil’s advice for commencing this practicewas—‘Begin at once, taketheeaseandpliancyofyouthintotheformationofyourhabit.’Mr.Robinsonon the contrary recommendedvery cautious steps—‘Let noman attempt topreachwithoutbook,tillhehaspatientlywrittenitall,andthewholeofhisdiscourses for seven years; let him then begin sparingly and gradually.’ 1171

This had been the rule of the first seven years of his ownMinistry; fromwhich, he declared, only dire necessity induced him to swerve. Much,however,mustdependuponthepreparatorydisciplineofthemind;upontheextent of its stores, and its success in conflicting with, and overcoming,constitutional or spiritual hindrances.Mr. Robinson (unlikeMr. Richmond,who subsequently attained unparalleled eminence in this practice1172) wassuccessful from the first, andprobablywouldhavebeenequally sohadhistermofprobationbeencurtailedtohalfitslimits.Amindformedinhismould—correct and orderly in its arrangements, furnished with ample and solidmaterials, and trained to enlarged Ministerial exercises—might commencewithinamuchshorterperiod.BishopBurnetacquiredthisgiftbyafixedandconstanthabitofmeditationuponanextendedrangeofsubjects,andbyspeaking260VIEWOFTHECHRISTIANMINISTRY

histhoughtsaloudatthosetimeswithastudiedaccuracyofexpression.1173Amosterroneousnotionprevailsoftheeasinessofthisattainment.Acollectionof words is often mistaken for a justly-defined sentiment; and fluency of

utteranceisconsideredtobeeitherindicativeofsolidityofthought,orafairamendsforitsdeficiency.Nowsuchanextemporaneousfacultycanbringnosubstantial instruction to our people. Our subject must be studied, till it isunderstood, digested, and felt. For a well-conducted habit we need—notmerelyimpulseorfluency—butafurnishingofsolidknowledge—combinedwithsimplicityofstyle—asolidaswellasananimatedmanner—andinstaromnium1174—a mind deeply enriched with the unsearchable treasure ofScripture.1175 This resource will supply the place of many secondaryqualifications,whilenothingwillcompensateforthelackofit.

Muchhelpmayalsobederivedfromconversationalhabitswithourpeople.What the moment suggests for individual use, would more or less applycollectively; and frequent interchange of communication will graduallyinspireconfidenceinitsdelivery.

‘Smaller excursions’ 1176 in Cottage readings or family exposition are alsoamong thebestpreparations.AyoungMinister studyingapassagemorningandevening,consultingcommentatorsandexpoundingextempore,canhardlyfailtoenrichhismind,andacquireaScripturalstyleofsimplicityandthefreenaturalmethodofpouringoutafullheartinreadywords.

This exercise, however, should be combined with thoughtful and well-digested habits of composition. Dr. Doddridge, without recommending thepracticeofwrittensermons,givesdetailedrulesforthemostelaboratepulpitcomposition.1177Andthusthefluencyofthepulpit,beingtheresultofdiligentemployment in the study, has often been committed to the presswith veryslight variation from the public delivery. This system may thereforedecisively claim the advantage, which Bishop Burnet ascribes to writtensermons. It often combines ‘heat and force in delivery,’ with ‘strength andsolid matter;’ 1178 and it has produced volumes of sermons, which in allessential points will rank with the most elaborate compositions of a moremechanicalsystem.Yet we must admit the advantages of written composition in avoidingwearisomerepetition—defectivemodesofexpression—aEXTEMPOREANDWRITTENSERMONS.261confusedarrangementoftheflowingthoughtsofthemoment——(evilsmore

or less incidental to the opposite scheme) and embodying our matter ingreatercompactnessandsolidity,inlucidorder,andcorrectstyle.Sothat(atthe early stages at least) the Roman orator may justly recommend ‘muchwritingasthebestpreparationforgoodspeaking.’1179Thetyro1180intheologyprobablyhaslittleconceptionofhisownimmatureattainmentsuntilhisideashavebeenexpressedonpaper.Ateverystephefindshisneedtoexpandorcondense. Not having prepared his way as he advanced, by a thoroughmaturing of his subject, he has to “lay again the foundation” of what hefanciedhimselftohaveattained.Thequantumofcomposition,however,willvaryaccordingtothenaturaloracquiredhabitsofthemind;butinfewcasesa certain proportion can be omitted with advantage. Rarely do youngmenunite sound judgment with a lively imagination; and therefore ordinarysermons,without any pains of composition,would be amass of inanimatematter,deficientinaptillustrationandpointedapplication.Theexcursive1181

preacherneeds theuseofhispen to restrainhimselfwithin the limitsofanaccurate and connected plan; without which, digressive and unconnectedmatterwouldprobablyformthemainsubstanceofhisdiscourses.Thefluent,unfurnished preacher,without this resource to fill his shadowymechanism,willbewordy,declamatory,unsubstantial,anduninteresting. Indeed thegiftof fluency, without furnishing or application, is a misfortune rather than adesirablequalification.Besidesthepersonaldangerofneglectingintellectualimprovement,itdigressesfromourpropersubjectattimesofembarrassment,to irrelevant butmore agreeablepoints.Thus somehavebeen spoiled fromthelackofthebook,whileothershavebeenfetteredbyitsuse.Theprimitiverecordsfurnishtracesbothofthewrittenandtheextemporaryform.Sermonscouldnotthenbewhollywritten,astheygenerallyconsistedofexpositionsofScripture,commonlyofthelessonlastread(asbeingmostfresh in the memory of the people); and two or three sermons were oftendeliveredsuccessivelyinthesameservice.1182Origenisthoughttohavefullyintroducedtheextemporarymode.Noticesofthis262VIEWOFTHECHRISTIANMINISTRYmethod are found in the writings of Augustine and Chrysostom, whosefrequency of preaching naturally gave them this freedom; and whoseincessant Ministerial activity rendered it morally impossible to have theirsermons always written. At the same time, plain notices are found in thewritingsoftheFathersofsermonswritten—notonlyforthepreacher’sown

use, but for more general advantage.1183 Burnet mentions the practice ofreadingat theReformation era; yetLatimer’shonest “plainnessof speech,”and the memorials of some of his contemporaries, furnish evidence of theoppositeusage.1184Archbishop Seeker, after discussing the question of written and extemporesermons, recommendswritten sketches, combinedwith extempore delivery,as‘amiddlewayusedbysomeofourpredecessors,’1185andadds—‘perhapsduly managed, this would be the best.’ 1186 The scheme, argument, andapplicationof thediscourse are given,without needless anxiety to preservetheprecise letterof thecomposition.This indeed isadoptedwhennaturallyoccurringtothemind;otherwisethematter isclothedinthegarbwhichthepresentmomentsupplies.Thisplanseemstocombinetheadvantagesofthetwo schemes—restrainingwithin the bounds of chastised feeling andwell-digested arrangement, without the shackles of a written composition. Thememoryisexercisedwithoutpainfulanxiety,whilethemindisleftfreetotheexcitement of the feelings of themoment, dependent onDivine assistance.Andthisfreedommustundoubtedlybeclaimedasnotrestrictedtotheletterofourpremeditatedsentiments.Aricherunctionofthespiritmayreasonablybeexpectedatthemomentofpreaching,afterpublicandunitedprayer,whilestandingup in the immediatepresenceofGodasanambassador forChrist,beyond what had been previously granted in the study. As regardsmeans,however, ‘amancannotexpectagoodhabitofpreaching thisway,withoutmuchstudyandexperience.Youngbeginnersshouldgetusedtoamoreexactand elaborate way. When a good style and expression is first learned byperusing, it will afterwards bemore easily retained in discoursing.’ 1187 NolackEXTEMPOREANDWRITTENSERMONS.263eitherofmatteror expressiongenerallyneeds tobeapprehended in awell-digestedandarrangedsubject.1188 “Of theabundanceof theheart themouthwillspeak;”‘norwillthepreacherbeabletorepeatatenthpartofthetruthswhich God has communicated to him, while meditating on his text.’ 1189

Increasing interest aidedbypracticewill alsogradually removedifficulties;and that ‘vehement simplicity,’ which Cecil justly defined to be ‘trueeloquence,’1190willcharacterizeourpreaching,evenamidstmuchhumbling

andmost profitable experienceofMinisterialweakness. If parliamentaryorforensicspeakershaveattainedanuninterruptedfluencyofexpression,evenwhile“leaningtotheirownunderstanding,”thenmuchmoremayweassureourselves of a competent measure of spiritual ability, in the use of theappointedmeansandindependenceonhispromisedaid,iftheLordmeanstoemploythishabitinhisservice.Andweareneverbetterfittedforourworkthan while cherishing a deep-toned recollection—“Without me you can donothing.”1191After all, however, as it appears to theWriter, far too great importance isoftenattached to thismode.Thoughmuchconsiderationhasdeterminedhisown practice of it, he is fully persuaded that such is the diversity of giftsamongpreachersofequaleminence,thatthebestmodeisnotalwaysthebestin all cases. Some more readily express themselves by their pen. Othersexperience most freedom in the excitement of their feelings, by the vividpresentment of their awful responsibility. It will readily be granted that ajudicious and animated system of reading (which is not very infrequent) isbetterthananill-conductedand264VIEWOFTHECHRISTIANMINISTRY.”

unfurnishedhabitofextemporespeaking1192—nottospeakofthere-excited,remembered, and digested, materials of experience, which are moreadvantageously brought forward on this system.1193 The preaching of Mr.MilnerofHull,andMr.WalkerofTruro,theearlyyearsofMr.Robinson,andsome of the most successful Ministrations within the writer’s knowledge,havebeenformedupontheschemeofwrittencompositions.Andmaywenotask on the ground of ecclesiastical consistency—Why should the book bemoreobjectionable in thepulpit than in thedesk?Why is itnotpossible topreach spiritually, as well as to pray spiritually, with a form? Extemporepreachingisthemode,notthematter;theshell,thevehicle—nottheessentialsubstance.Asermonwrittenorunwrittenmayalikebethefruitofprayer,andtheexerciseof faith; and it is acceptedandhonouredaccording to its spiritandprinciples,notaccordingtothemodeofitsdelivery.Ineithercase,thereis the same need for faith, and the same difficulty in its exercise. In eithercase, there is the same danger of formality; nor is it easier to saywhetherdependenceonthebook,orthegift,ismorenaturalordelusive.But it is hard to insist on advantages of one system, without an undue

depreciation of the other. Many excellent divines trace the preaching ofwrittensermonstounbelief,anundueregardtoself,thefearofman,1194orto“the spirit of theworld.” 1195 Butwho, from the days of St. Paul,was lessundertheinfluenceoftheseunevangelicalprinciplesthanLuther?Yethetellsus ‘that (occasionally, not in his ordinary custom) he preached out of thebook,thoughnotofnecessity,asifhecouldnotdootherwise,EXTEMPOREPREACHING.265

yet for example’s sake to others.’ 1196Mr.Milner’swritten compositions, infaithfulness of statement, unctionof style, and closeness of application, arenot exceeded—we might almost say, not equalled—by any Ministryconductedupon theopposite system.Perhaps theycouldnotbemore justlycharacterized than by Mr. Budd’s description of the offensiveness ofextemporaneouspreaching.’1197

AWriterintheChristianObserver1198(whohasofferedsomevaluablehintson the general subject) charges this practice is based on idleness. TheQuakers’ objectionwas—‘You readyour sermonsout of a paper, therefore,youdonothavetheSpirit.’However,theprincipleofMr.Baxter’sreplybearsonthispoint.Herejoins‘Itisnotlackofabilities...thatmakesMinistersusenotes;butaregardtothework,andthegoodofthehearers,’—‘Iusenotesasmuchas anyman,when I takepains; andas little as anyman,when I amlazy,orbusy,ordonothavetimetoprepare.Itiseasierforustopreachthreesermonswithout notes, than onewith them.’ 1199 This accusationwasmadethegroundofthecelebratedmandateofKingCharles.1200Butthetheologicalauthorityofthiscuriousdocument,issuingfromaprofligatecourt,isreducedtoaminimum;anditsuniversalobservanceatthetimewhenreligionwasatthelowestebbamongtheclergy,wouldhavebeenawoefulcalamityto thenation. For how much less calculated for instruction would have beenextemporary addresses from unpracticed and unspiritual men, than writtencompositions, which might have embodied some useful substance fromextrinsicresources!Besides,maynotthischargebesometimesappliedtotheextempore system? May not indolence render the mind (with a tolerablefluencyofutterance)unwillingtoburdenitselfwiththelabourofthinkingoutimportantmatters?1201Inbothcasesitwouldbeadmittedtobetheabuse;butbothsystemsareevidently liable tosuchabuse.ThesameWritersomewhat

boldlystates,thatamanincapableofpreachingextemporaneously,is‘notfitfortheMinistry—notbeing“apttoteach.”‘But266VIEWOFTHECHRISTIANMINISTRY\would not this supposition have disqualified Moses from his Divinecommission; which, though not identical with preaching, yet comprised aconsiderableportionof instruction,andwouldhavebeenmuchcommendedby fluent utterance? Yet if God had deemed it indispensable for his work,wouldhenothavesuppliedthepersonaldeficiency,insteadofcompensatingfor it by extrinsic help? 1202 When, therefore, the heart is right, and theindications of the will of God clear, whymay not the same deficiency besimilarlyprovidedforbyanothermodeofadministration?Themostcommonreasonfortheadoptionofwrittensermons—isconcessionto the temper and prejudices of our people. It seems incurring a fearfulresponsibility, to repel any from our Ministry on account of an offensivemode. “The offence of the cross”—the only offence unconnected withpersonalguilt—respects thematter, andnot themode, ofourMinistrations.Theprincipleof“becomingallthingstoallmen,”1203surelyextendstoeveryparticularofthemodeofaddress,andnottooneparticleofthefundamentalmatter.1204 If theApostlePaulwasaccustomedtospeakfromtheimmediateimpulseofhismind,itishardtobelievethathe,whofelthimself“adebtorbothtotheGreeksandtothebarbarians,bothtothewiseandtotheunwise,”1205wouldnothaveusedadifferentmodeifithadbeenatanytimenecessarytoanswerhisgreatend.OnlyafewwouldallowthespiritofHenryMartyn’sconcession to his Anglo-Indian congregation, concerning his extemporepreaching—‘saying, that he would give them a folio sermon book, if theywouldreceive thewordofGodonthataccount.’ 1206Noris theproprietyofconformity to established usage commonly questioned in the occasion ofcondones ad clerum,1207 whether in University, Cathedral, or VisitationPulpits. The appendage of a written composition might here be made thevehicleof statements as faithful andas important, ashasbeendeliveredbythepreacherinhisordinaryMinistrationthroughamorefreemedium.The writer, therefore, fully accords with Archbishop Seeker’s view of thequestion—‘After all, every man (as the Apostle says on a very differentoccasion)hashispropergiftofGod,oneafterthismanner,anotherafterthat.

Leteachcultivatehisown,andletnoonecensureordespisehisbrother.’1208

This was Mr. Robinson’s judgment of the matter, who with a decidedpreferenceforextemporepreaching,‘taughthispeopletorelisheither;andtoconsiderTHESPIRITOFSCRIPTURALPREACHING.267book or no book, as one of those circumstantials in the fulfilment of theordinance,whichwasofsecondary,orratherofno,moment.’1209—Howeverthis is one of those questions that can never be decided on paper. TheconscientiousMinisterwillconsiderthenatureofhissituation,thetemperofhis people, the character and suitableness of his individual talent—as towhichmode ismostadapted toassisthisownMinisterial efficiency. Itwillprobably be well for him to get used to both methods—to combine thefreedom and vigour of extempore preachingwith that clearness, regularity,andfulnessofmatterwhichisbestsecuredbymuchreflectionandwriting.Itmightbehisduty toyield to adecidedpreference for extemporepreachingamonghispeople;thoughitwouldbewisetoavailhimselfofthejudgmentofhismorediscerningbrethreninforminghisultimatedetermination.

CHAPTERVI.THESPIRITOFSCRIPTURALPREACHING.AthoughtfulstudyoftheGospelsandtheActsoftheApostles,willaffordthebest illustrations of this subject. Our Lord’sMinistry furnishes the perfectexampleofwhichtheApostolicMinistryexhibitedaclosedetailedimitation.Therefore,beingentrustedwith thesamecommission,opposedbythesamehindrances,andsustainedby thesamepromisesas thefirstMinistersof theChurch, an attentive consideration of their spirit must be replete with thismost important instruction and support. A few leading particulars will bespecifiedwhichmay be filledwith advantage, even in themost contractedsphereoftheChristianMinistry.

I.—BOLDNESS—THESPIRITOFSCRIPTURALPREACHING.

Our Lord’s pungent addresses to the Scribes and Pharisees1210 exhibit theboldness of a Christian Ministration. The same spirit in the Apostles—unaccounted for in human estimations1211—confounded their judges to theirface.1212WitnessPaulbeforeFelix—aprisoner268VIEWOFTHECHRISTIANMINISTRYonhistrialforlife—“nomanstandingbyhim”—hatedeventodeathbytheinfluentialbodyofhiscountrymen;yet,meanandinperil,lookinghisJudgeintheface,withthepoweroflifeanddeathinhishands,and—rememberingonly thedignityofhisoffice—delivering to thisnoblesinnerandhisguiltypartnerthemostpersonalandoffensivetruths.1213Howthissplendidexampleof Ministerial boldness “magnified his office!” For what can be moredegrading to our Divine commission, than fearing the face of men?WhatunmindfulnessitarguesconcerningourMaster’spresenceandauthority,andourhighresponsibilities,as“setforthforthedefenceoftheGospel!”1214Theindependence that disregards alike the praise and the censure of man, isindispensablefortheintegrityoftheChristianMinistry.Lutherwouldhavebeentoleratedonmanytruthsofgeneralapplication;buthis bold statements about justification could not be endured.HowdifferentfromErasmuswho,thoughalayman,deliveredhisdoctrinesexcathedra,yetwithanunworthycarefulnesstoavoidinconvenientoffence!Butthequestionis not how our people may be pleased; but how they may be warned,

instructed,andsaved.Wewouldindeedstronglyrebukethatmodestywhichmakes us ashamed of our grandmessage: or that tremulous timiditywhichseems to imply thatweareonlyhalf-believers inourgrandcommission.1215

To keep offensive doctrines out of view, or to apologize for the occasionalmentionofthem,ortobeover-cautiousrespectingtherudenessofdisquietingthe conscience with unwelcome truth; to compromise with the world; toconniveatfashionablesins;ortobesilentwherethecauseofGoddemandsan open confession—this is not the spirit which honours our Master, andwhichhe“delightstohonour.”1216The reproof of sin is an important part of Ministerial boldness. Even thecourtesiesof lifenever restrainedourLord from thisoffice.ThePharisees’dinnersweremade the seasons of rebuke, and never used as an excuse fordeclining it.1217 The Scriptural rules and exhortations in the MinisterialEpistles show that when occasion required, it should be public 1218 as awarningtoothers—sharp,1219WISDOM,INTHEPREACHINGOFTHEGOSPEL.269

asameansofconvictiontotheoffender—withauthority,1220 inourMaster’sname—withlove,1221inthehopeofultimaterestoration.Itshould,however,alwaysbe aimed at the sin, not at the sinner. There was no need for theApostletomakeanypersonalallusiontoFelix.Consciencetoldthetremblingcriminal—“Youaretheman.”1222Yetitisnoteverykindofboldnessthatcommendsthegloryofourmessage,andthedignityofouroffice.Itisanaffectedfaithfulnessthatmakesameritofprovokinghostilitytothetruth—(atempermorecloselyconnectedwithaman’sown spirit thanwith theGospel)—it is apresumptuous rashness thatutterstheholyoracleswithoutfirstthinkingofwhatismostfittingtosay,ormost likely to be effective. [What avoids these]1223 is a spiritual, holyprinciple, combined with meekness, humility, and love, and with a deepconsciousnessofourownweaknessandinfirmities.1224Thisspiritis“adoorof utterance”—a door shut till the Lord opens it—a matter of specialdifficulty—and therefore a subject of special prayer, bothwith theMinisterandwiththepeopleonhisaccount.1225

This Ministerial boldness is fenced on either side by warning andencouragement.1226Yetmany probably know and even feelmore truth thantheyhavecouragetopreach.Dowewantthenafurthermotive?ThinkofthedespisedSaviour in the judgment hall, “beforePontiusPilate,witnessing agoodconfession”1227—anexampleoffidelityenoughtomakeacowardbold!

Thedeficiencyofthisspiritlowersusintheestimationofourpeople,astime-serverswhosemoralandreligiousintegrityalikearesuspect.Manywholovethe‘smooththings’wewould‘prophesy,’woulddespiseusintheirheartsforaccommodating their sinful indulgences;whileChristian boldness awes thehatersofourmessage,securestheconfidenceofthetrueflockofChrist,andapprovesourconscienceinthesightofGod.

II.—WISDOM—THESPIRITOFSCRIPTURALPREACHING.“WISDOM”—observes the wise king of Jerusalem, who knew its value inpublicinstruction—“isprofitabletodirect.”1228270VIEWOFTHECHRISTIANMINISTRYWemaybeusefulwithoutlearning,butnotwithoutwisdom.ThiswasapartofourMaster’sfurnishingforhiswork,1229towhichthemultitude,andevenhisenemies,boreampletestimony.1230Hissermonswerefraughtwithsolemn,weighty, unmingled truth, judicious appeals to Scripture, an intimateacquaintance with the heart, and a suitable adaptation of incidentaloccurrences to the great end of his mission;1231 so that in every view, itmanifested the “wisdom of God.” In the same spirit his Apostle boretestimony to his own labours; “teaching every man in all wisdom, that hemightpresenteverymanperfectinChristJesus.”1232The wisdom of our public Ministration includes the character of ourcompositions—they should be such, that the lowest may understand them,andtheintelligentmayhavenocausetocomplain;thattheweakmaynotbeoffended,northecaptious1233gratified.Theremustbeunityofsubject,sothatthemindsofourhearersmaynotbedistracted;perspicuityofarrangement,sothattheymayenterintoeverypartofthesubject;andsimplicityofdiction,sothatnopartofitmaybeconcealedbyartificiallanguage.Thepreciseviewof the mind of the Spirit in the text itself will naturally give unity to the

subject.Discernmentof itsdistinct characterwill facilitate itsarrangement.Theinfusionofitsspirit(whetherofanenergeticortenderkind)willofitselfleadtosuitable“plainnessofspeech.”1234Thusthejudgmentarrivesataclearperceptionofthesubject—thewillhasaready ground for assent—the affections an intelligent and practicalexcitement—the memory a stronger habit of retention—the conscience anawakenedexercise.And thoughwewouldnotascribe innateefficacy to thebest disposition of our great subject, yet we must deal with rational manthrougha rationalmedium.On theotherhand—when theunity is disturbedbytheintermixtureofdifferentpointsandthedissociationoftheseveralparts—whenthearrangementisfilledwithgeneralmatter,withoutexplicatingthemainheadsofthediscussion—whenthereislittlemouldingofthemindintothespiritofthesubject—thenitwilllackclearness,sympathy,andpowerofapplication. Yet mechanical uniformity—treating all subjects in the sameprecisemethod—greatlyfailsinitseffect.SoundwisdomWISDOM,INTHEPREACHINGOFTHEGOSPEL.271willmakeuseofthebestrules,andthesettledprinciplesofcomposition;atthe same time takingcare that their influencedoesnot crush thepowersofimagination, or weaken the force of a free and natural address to theconscience.“PreachingChristinwisdom”impliesajustandconnectedviewoftruth.“Awisemasterbuilder”notonlylaysarightfoundation,buthe“takesheedhowhebuildsonit.”Hemarksthedifferentqualitiesofhismaterials;1235placingthedoctrineatthefoundation,andbuildingdutiesuponitasasuperstructureof lively stones, growing up into a holy edifice.1236 He will guard equallyagainstconfoundingwhatGodhasdistinguished,andputtingasunder“whatGod has joined together;” not halting on the verge of truth in scrupuloustimidity,norpresumptuouslyoverleapingthesacredbarrier.Hemayoftenseea reason to insist on some pointswithmore detail than others; but hewillcarefully bring every part into its Scriptural prominence and connexion,instead of rashly assaulting one part with another—(the fruitful source ofheresy)—thusmakingproperuseofthewhole“fordoctrine,forreproof,forcorrection,andforinstructioninrighteousness.”1237This wise exhibition of the Gospel is of the highest moment. Many will

patientlylistentoitspracticalenforcements,whocannotendureitsdoctrinalstatements—suchasthesovereigntyofGod—hisfreeelectionofhispeople—justification by the righteousness of Christ—the utter insufficiency ofworksasthegroundoftrust—thehelplessnessofmanintheactofturningtoGod—and the indispensableneedofheavenly influence to inclinehisheart.Many,ontheotherhand,gladlyreceivethemoremysteriousdoctrinesoftheGospel,whiletheyrevoltfromitsinvitations,andstigmatizeaslegalistic,anyinculcations of the law as the rule of life or of evangelical repentance andholiness.Nowboththeseextremesproceedfromthesameprinciple—aprouddetermination to receive only a part of the counsel of God. Both need thesamecorrective—afull,well-proportioned,andconnecteddisplayoftruth—opposingthenotionsofself-sufficiency,withoutweakeningtheobligationstoduty;enforcing theseobligations,withoutentrenchingupon theSovereigntyor the freeness of Divine grace; cutting down self-righteousness by theperfection of the work of Christ, and cutting down Antinomianism by thegloryofhisexample.272VIEWOFTHECHRISTIANMINISTRYGreatindeedisthewisdomrequiredinsettingforththeanalogyoffaith,andthe connected chain of doctrine. And from a deficiency of this justdistributionoftruth,muchanddangerouserrorhasarisen.Thefoundationsofholinesshavebeenweakenedbysevering thedoctrineofgracefromitsuseandend;byleadingmentorestuponitsnotions,whiletheyneglectitsholyinfluence;orbyinsinuatingacarelessnessoftheevilandconsequencesofsinfromthemisconceiveddoctrineofforgiveness.ThewiseMinistrationoftheGospelconnectsthefulldisplayofmercywithadeepandhumblingsenseofsin.Afreepardonwillbewateredwithtears;thesinthatisforgivenwillalsobe detested and crucified; and the Gospel will be clearly seen as the onlyprincipleofholinessbothofheartandlife.1238Theexhibitionofacorrectstandardbothindoctrineandprofessionbelongstothissubject.Indoctrineitshouldberememberedthateverytruthisnotofequal importance; and that no single truth, unconnected with the rest,constitutes theGospel.The force even of important truth (such as election,imputed righteousness, or Christian assurance) is much enervated1239 byexclusive inculcation; while the beauty of the whole system is marred byinsistinguponunconnectedportions.IflargeintegralpartsofScripture(suchastheseveralEpistlestotheChurches)arestudiedinsimplicityandprayer,

we should at once discover the main subjects that filled the minds of theinspiredwriters; and also the precise proportionwhich our favourite viewsbear to thewhole“counselofGod” thus laidopenbeforeus.1240We shouldthus mark the difference between Scriptural doctrines and Scripturalstatements,andobservethatpoints—Scripturalintheirplaceandproportion—may become unscriptural by their disproportioned and unnaturalapplication.We shall thus learn also to preach cautious, and yet unfetteredtruth, reverencing Scriptural guards,1241 but watching against those humanfetterswhichsometimesrestrain thefreenessof theGospelbecause there isundueapprehensionWISDOM,INTHEPREACHINGOFTHEGOSPEL.273of consequences. Our work is not to make or improve the Gospel; but tosimply and fully preach it. A distinct standard of truth in its individualapplication is also of great moment—not merely inculcating certainqualifications (such as regeneration, faith, repentance) as indispensable tosalvation:but—like“aninterpreter,oneamonga thousand” 1242—explainingtheir true character and properties, and directing the attainment andestablishmentofthem.As to the standard of profession—the reality and substance of the Gospelmainlyconsistsinitsspiritualcharacter,whichlaysopenthesecretwaysofsin: in forgetting God, neglecting Christ, quenching the Spirit, and havingenmitytothelaw;intheirstead,spiritualcharacterinculcatesholinessinallits detail in the inward parts. Yetwe should be careful here not to set ourstandard too low, or too high—to insist upon nothing as evidence of theChristian character, merely because of a decorous, amiable, naturaldisposition;orontheotherhand,topointtothelowestgermofsincerityasdecisiveevidenceoftheworkofGod—distinguishingbetweentheexistenceofgrace,andthedegreesofgrace—andrememberingthattherearebabes,aswellasyoungmenand fathers, in the familyofGod.1243Bydeviating fromtheScripturalstandardoneitherside,we“slaythesoulsthatshouldnotdie,and save the souls alive that should not live; we make the heart of therighteoussad,whomtheLordhasnotmadesad;andstrengthenthehandsofthewicked,bypromisinghimlife.”1244Weremarkherealsotheimportanceofacorrectapplicationofourmessage

—like a faithful and wise steward 1245—faithful in “giving the portions;”“wise” in the seasonable mode, time, and objects of distribution—in thediscernmentoftheparticulartruth,theargument,themethod,thewords,andtheutterance,bestadaptedforinstructionandedification.HowdifferentwereourLord’sdiscoursestotheScribesandPharisees,thosetothemultitude,andthosetohisdisciples;aswellashismoreprivatetreat-274VIEWOFTHECHRISTIANMINISTRYmentofindividualcases!HowaccuratelyalsodidtheApostleaccommodatethemethodofhisMinisterialapplicationtothetemperofhispeople!readyto“change his voice” to the occasion, and to “come to them,” as theircircumstances might require, with a rod, or in love, and in the “spirit ofmeekness.” 1246 Thus theMinister must not only state his commission, butadaptittothedifferenttemperamentsofhispeople;though(asDr.Campbellhaswellobserved)‘themoremixedtheauditory,thegreaterthedifficultyofspeakingtothemwitheffect.’1247Yethewouldbemostunskilfulifheappliedto thehumbledsinner thecorrosivesof theLaw, insteadof thebalmof theGospel;ortospreadbeforethedespondingsoulafullviewofhisdifficulties,insteadofadministeringthecheeringcordialsandsustainingencouragementsoftheGospel.Thiswouldindeedbe,unlikehisMaster,to“breakthebruisedreed, and quench the smoking flax.”On the other hand, hewould bemostunfaithful if—instead of rousing slumbering sinners by “the terror of theLord”—he lulled them into deeper slumber by an exclusive display ofChristianprivileges;orifhecomfortedthepresumptuousprofessorwiththestability of the Divine engagements, instead of warning him of the fearfuldangerofself-deception.Perhapsawiseinterminglingofthetwoprominentsystems in theChurchmaybeof importantservice to thedisciplesofboth.The Calvinist, from the abuse of his principles, may be in danger of falsesecurity, andmayneed somewholesomeexhortations toholy fear from theopposite system;while his own systemmay furnish to theArminian someimportantviewsoftheSovereigntyofGod,andthefreenessandsimplicityofthe Gospel, to neutralize the principles of self-dependence and self-sufficiency. Thus ‘it is possible, that the truly Scriptural statement will befound, not in an exclusive adoption of either, nor in a confusedmixture ofboth, but in the proper and seasonable application of both; or (to use thelanguageofSt.Paul)in“rightlydividingthewordoftruth.”1248

Inhisextendedcourse, theMinistermustskillfullyimpersonateavarietyofcharacters: becoming a Boanerges, or a Barnabas—having a word for theworldly,andfor thespiritual;for theself-righteous,andthecontrite;for thewise, and for the unwise; for the weak, and for the strong; for thepresumptuous,andfortheWISDOM,INTHEPREACHINGOFTHEGOSPEL.275Doubting; for themourner and for the rejoicing. “Aword fitly spoken” foreach,willbe“likeapplesofgoldinpictures”(orframes)“ofsilver.”1249“Ofsome,” that have been beguiled, he must “have compassion; making adifference” between them and obstinate offenders. “Others” hemust “savewithfear,pullingthemoutofthefire.”1250Indeeditwillnotalwaysbewisetopersevereinthesametreatmentwiththesamecases.Spiritualapplications,likemedicalapplications,requireoccasionalchangetostrengthenthesystem;andthustheapplicationsmustbevariedtomeettheever-varyingexigenciesoftheseveralcases.1251Andherehewillfindthatitisnotenoughtocultivatehis own gift—whether for the Church or for the world—(which, howevervaluable,graspsonlyhalf thecompassofhissphere)hemustsethimself indiligentprayerandindustrytocultivatetheoppositegift.HowsuccessfultheApostle John was in this effort! Who would ever have thought that hisEpistleshadbeenwrittenbya“SonofThunder?”1252Wesometimesindeedhear the peal in the sound of solemn rebuke and warning. But their maincharacteristic is theendearingenforcementof“aSonofConsolation.”ThusmustweendeavourtoapplyourMinistryuponthebroadgroundofuniversaladaptation,maintainingajustequipoise1253andcombinationofspiritualgifts,“that the man of God may be perfect, thoroughly furnished for all goodworks.”1254No less illustrative of the Scriptural wisdom of the pulpit Ministry, is theadaptation of instruction to the different stages of Christian progress. Thegospel is not taught by one or more lessons, so as to render furtherinstructions unnecessary. The Apostle compares the elementary truths to“milk,” the proper and necessary nourishment “for babes;” the deeper andmore mysterious doctrines to “strong meat,” adapted to the adult spiritualstate, when experience is more exercised, and the judgment is morematured.1255OurDivineteachergentlyledhisscholarsfromthesimplertothe

highertruths,“astheywereabletobearthem.”1256276VIEWOFTHECHRISTIANMINISTRYButhuman teachers toooften fail in forbearance to theweakness of youngconverts.Expectingthemtolearnandreceiveeverythingatonce,contrarytotheApostolicprescription,theyoffer“strongmeat”tothe“babes;”andthusseriouslyinjuretheirspiritualconstitutionbyacourseofunsuitablediet.Yetwhilegiving“milktobabes,”wemustnotforgettodistributemeattoadults.TheApostledeemeditnecessarytogoonfrom“thedoctrineofrepentance,”(the subject of his Master’s early Ministry) “to perfection”—not indeedgiving it up as unnecessary, but “leaving” it, as the builder leaves thefoundation, when advancing the building to completion.1257 Dr. Owen wellobserved—‘ItisthedutyofMinistersoftheGospeltotakecare,notonlythatthe doctrine which they preach is true, but also that it is seasonable withrespect to the state and condition of their hearers. In this consists no smallpartofthatwisdomwhichisrequiredinthedispensationoftheword.1258Indeed, much wisdom is required for this diversified application. In ourprivateMinistrationswecanindividualizeeachparticularcase;butinpublicaddresses, to hearers of different capacities and states, when an invisibleagency is actively diverting the word from its course, the difficulty ispainfullyfelt.Frequentlythetender“reedisbruised”byawordofseasonableapplication to the thoughtless or the backsliding; while the promises, toohastily rejected by the self-condemning penitent, are eagerly seized by thepresumptuous, to bind the spirit of slumber more strongly upon theirconsciences.Thismodeissometimesunjustlyexposedtotheimputationofunfaithfulness.‘Somemen’(asMr.Cecilremarks)‘seemtothinkthatinthechoiceofawiseway there always lurks a trimming disposition.’ 1259 There is doubtlessconsiderabledangerofadulteratingtheGospelunderthecoverofprudence,andinthewell-intentionedendeavourtocommendittotheendlessdiversityof cases.But there is an importantdistinctionbetween rational contrivance,andChristian accommodation.AsMr.Cecil again remarks—‘It is a foolishprojecttoavoidgivingoffence;butitisourdutytoavoidgivingunnecessaryoffence.’SeekingtobeWISDOM,INTHEPREACHINGOFTHEGOSPEL.277

acceptableisbynomeansinconsistentwithfaithfulness.Whyshouldwenot,followingtheexampleoftheroyalpreacher,“seektofindacceptablewords;”1260“keepingbacknothingthatisprofitable,”butwith“thewiseman’sheartdiscerningbothtimeandjudgment;”1261avoidinganirritatingandrepulsivemode of statement; and labouring to distribute unpalatable truths in thesweetness of persuasion, compassion, and sympathy? “In doctrine,” let us“show incorruptability;” 1262 in mode, acceptableness; like our heavenlyPattern,consideringnotsomuchwhatweareabletosay,aswhatourpeopleare able to hear.1263 The Preacher’s “acceptable words were upright—evenwordsoftruth;”soconsistentisMinisterialconciliationwhenitdoesnotleadtocompromisewithChristianwisdom.ThestateofourpeoplewillalsoinfluencethetoneofourMinistrations.Wemust deal out “present truth” 1264—truth (like the doctrine of justificationunder the existing circumstances of the Galatian Church) adapted to thepresent emergency. Again—though truth itself is unalterable, its mode ofpresentmentallowsformuchvariation.Itmaybebroughtoutintheformofdoctrine,precept,warning,encouragement,orprivilege.Itmaybesetforthinstatement or figure; it may be illustrated by a parable; deduced from amiracle;substantiatedinaScripturecharacter;displayedintypeorprophecy;delivered from the mouth of the Lord or of his Apostles—and with equalsimplicity and faithfulness in all thesedifferentmodes.What a diversityofgiftsweobserveintheApostles!Peteracknowledgesitinthecaseofhimselfandhis“belovedbrotherPaul.”1265ThecontrastbetweentheEpistlesofPaulandJames,onthesamedoctrineofjustification,isevenmorestriking.Inthegeneral complexion of his Epistles, James, though less doctrinal than hisbrotherPaul,wroteunderthesameinspiration;hecouldcommendhimselfbyhis“manifestationofthetruth”withequalconfidence“inthesightofGod.”ContrastagainPaulwithhimself—PaulatAntioch,andPaulatAthens—Paulbefore Felix, and before Agrippa.1266 Compare the Epistles to his Gentilechurcheswitheachother,1267andwithhis278VIEWOFTHECHRISTIANMINISTRYEpistletohisowncountrymen;notcommunicatingdifferentsystemsoftruth,but the same system indifferentmodes;not abandoninganypoint of truth,but adapting the mode of its distribution to the circumstances of the

respectivechurches; inallcases“accordingtothewisdomgivenuntohim;”andinallhisMinistrationswithDivinepowerandsuccess.Wemayalsoreferhere to the influenceofourChristian temperamentuponthecharacterofourMinistrations.Itisnatural,andunderdueregulationitisimportant, to carry the particular bias of ourmind into ourMinistry.Everymanisformedtothink,andspeak,andwriteinamannerofhisown;andhewill be far more useful in preserving his own manner (improved bycomparison with others, but never wholly forsaken), than by enslavinghimselftosomepopularmode.Butletitbeknown,watched,balanced.Ithasitsevilsaswell as its advantages.Aspeculativemind isapt to speculate insacredMinistration—to discuss subjects in a train of argumentation,whichdiveststhemoftheirheavenlyunctionandsimplicity.Anaccomplishedmindmaybeindanger,evenintheevangelicalfield,offurnishingmorefoodforthe imagination than for the immortal soul. A doctrinal Preacher mainlyconfineshisMinistrationwithinhisfavouritechaptersandclassofsubjects.AnexperientialPreacher,awakenedbytheterrorsofthelaw,willimbuehispreachingmorewiththecharacterofalarm,thanoftenderness.Orifhehasbeen“drawnby thebandsof love,”hemaybe ledalmostunconsciously toomit the “persuasive” influence of “the terror of theLord.” 1268 A practicalPreacher,havingseenthelooseprofessionresultingfromexclusiveviewsofdoctrine or experience, perhaps leaves his statements bare, or imperfectlyconnectedwitheither.AnapplicatoryPreachermay fail ingivingclear andconnectedstatementsofdoctrine.AdiscriminatingPreachermaybeindangerofperplexinghis hearerswith refineddistinctionsdrawnmore immediatelyfromhisownspiritual exercises, than from theclear systemof thewordofGod.AdecidedPreacherwillneedadeep tinctureofhumility, forbearance,and love, or else his “zealwill bewithout knowledge,” andhis labourwillprovetobetheoccasionofalmostunqualifiedoffence.ItisPLAINNESSINTHEPREACHINGOFTHEGOSPEL.279therefore an important exercise of Ministerial wisdom, not to frame ourpreachingaccordingtothebiasofourownmind,withoutgreatself-distrust,much earnest prayer, and a clear persuasion, so that it embraces within itsrange the converted and the unconverted alike, and is equally calculated toawaken and to establish; to “add to the Church,” and to strengthen in theChurch,“suchasshallbesaved.”

III.—PLAINNESS—THESPIRITOFSCRIPTURALPREACHING.Thespiritofpreachingconsistsinitsadaptationtothesubjectsofinstruction.It may be Scriptural in its statements, experiential in its character, andpracticalinitsenforcement.Itmayhaveallthefeaturesofdiscriminationanddecision. But if it is not intelligible in its mode of address, it must fail inapplicationtotheobjectsproposed.PhilipHenrywasdeeplysensibleofthenecessity of plain preaching—‘We study how to speak’ (he said, at thecommencementofhisMinistry)‘sothatyoumayunderstandus;andIneverthinkthatIcanspeakplainenoughwhenIamspeakingaboutsoulsandtheirsalvation.’ 1269OurLord’sdiscourses—withoutanyof theartificialpompoforatory,andwithaprofusionofimagery—areaperfectmodelofsimplicity.NeverwasthereamoreplainandpopularPreacher.Themostsublimetruthsareillustratedbythemostfamiliarcomparisonsfromtheobjectsaroundhim.ThebeautifulfiguresinterspersedinthesermonontheMountwereprobablydrawnfromtheobjectswhichhiselevatedsituationplacedbeforehim;‘suchasacitysetuponahill;personsmanuringthefieldswithsalt;thesunshiningonallthefieldswithoutdistinction;thefowlsflyingintheair,andtheliliesgrowingabouthim.’1270Mostofhisparablesalsoweredrawnfromthesamenaturalsources.Evenchildren’splaywasmadetoministerconvictiontohishearers.1271Thefields,underhisobservanteye,weremadefruitfulinspiritualinstruction;1272 and wherever he moved, he was the Teacher of the peopleaccording to their way and capacity. His Apostles closely followed in hissteps.Theyfeltthemselves“debtorstotheunwise,”aswellas280VIEWOFTHECHRISTIANMINISTRY.

“to the wise.” 1273 They would neither sink beneath the dignity of theirsubject, nor soar above the capacities of their people. They “used greatplainnessof speech.” 1274Theirmodeof teaching, thoughwithconsiderabledifferenceofstyle,wasbroughtdowntothereachofthelowestintelligence.Pauldealtmuchinillustration,neverremote,andalwaysonsubjectsheknewhis people were conversant with. The Grecian games furnished useful andpointedinstructiontothechurchesintheneighbourhoodofthesepastimes,orwhowereinterestedinthem.1275James,inthesamestyleofwriting,crowdedtogether themostfamiliar illustrationsin theexhibitionofasinglepoint.1276

PeterandJohnwereplainanddidactic.Jude,sofaraswecanjudgefromone

short epistle, is energetic and expressive. All of them, however, in theirlanguage and turns of sentiment, are distinguished by a remarkableperspicuity, never above the ordinary level—plainness without familiarity.ThediscoursesoftheChristianFathersweregenerallyofthesamecharacter.Augustine’s discourses are remarked to be the most simple of all hisworks.1277 He often interrupted them, to explain what might seem to bebeyondthecapacityofhishearers;whowould,ontheotherhand,sometimesexpress their intelligent satisfaction with his meaning. The Homilies ofChrysostom and others of that daywere so called, as being delivered in afamiliar and conversationalmode. The sermons of our Reformers (judgingfrom thebookofHomilies andother specimens, andmakingallowance forthe phraseology of the times) are admirable specimens of a style equallysimple,forcible,andinteresting.LuthertellsusthatwhenaskedbyDr.Albertthebestwayofpreachingbeforetheelector—‘Isaid—Letallyourpreachingbe in the most plain manner. Do not look to the prince, but to the plain,simple,andunlearnedpeopleofwhichcloththeprincehimselfisalsomade.IfinmypreachingIweretospeakastoPhilipMelancthon,orotherlearneddoctors,Iwouldworklittlegood.Ipreachinthesimplestsorttotheunskilful,andthesamegivescontenttoall.’1278PLAINNESSINTHEPREACHINGOFTHEGOSPEL.281Oneoftheancientprophetswascommanded—“Writethevision,andmakeitplainupontables,thathemayrunthatreadsit.”1279Thatthiscommandmayhaveitsdueeffect,wemustpayattentiontostyle,subject-matter,andmodeofaddress.Aplainstyleismostsuitablefortheexpressionofplainthings.Hereprobablymanyofushavemuchtolearn.Educationhasformedourmindsintoamouldso different, and given us a language so remote, from familiar usage, thattheremust be a great, and possibly an uncongenial, change in our flow ofthought and composition; and yet without losing that vigour and livelinessnecessarytoarrestattention.Infact,wemustbelearnersamongourpeople,beforewecanhopetosucceedasteachers.Wemust“condescendtomenoflow estate,” 1280 to study theirminds, habits, and phraseology; never use ahard word where a plain one can be found; giving proper words in theirproper places; short sentences, and specially simple ideas; for many willcomprehend, or successfully guess at, the meaning of a hard word, who

wouldbebaffledbyacomplexidea.‘Parenthesisandcircumlocution’1281(itisjustlyremarked),‘depriveexpressionofitsedge:andtheidea,attenuatedbyfrequenttropesandfigures,1282arrivesatthemindofthehearer,likeanarrowspent in its flight;’ 1283 it serves rather to startle than impress. ArchbishopSeeker judiciouslyrecommends(asameansofwinning theattentionofourpeople) ‘to make our sermons extremely clear. Terms and phrases’ (heremarks)‘maybefamiliartoyou,whicharequiteunintelligibletothem;andIfearthishappensmuchoftenerthanwesuspect;thereforeguardagainstit.Yourexpressionsmaybeverycommon,withoutbeinglow;yet,employthelowest expressions (provided they are not ridiculous) rather than not beunderstood.’1284Itisafrequentmistaketotaketoo282VIEWOFTHECHRISTIANMINISTRYmuch for granted. Fenelon’s remark is applicable to many Protestantcongregations—‘that there are always three quarters of an ordinarycongregation,whodonotknowthosefirstprinciplesofreligion,withwhichthepreachersupposeseveryonetobefullyinstructed.’1285Wemustrememberthatourcommissionextends to theexplanationof thewords, aswell as thethings, of God. The meaning is hidden in the word, and it cannot bediscovered without it. There are many important Scriptural terms whosemeaningislittle, ifatall,understoodbythemass; so that a lack of briefverbal explanation is often a great hindrance to edification. We must notjudge the extent of the people’s information by our own. ‘Have youunderstoodthesethings?’1286—wouldoftenbeaseasonableinquiry;whiletheexpressionofawishtobeunderstoodwouldbeattractiveandengaging.Afterall, a popular view of the simplest elementary principles is the bestintroductiontomoreextendedandaccurateviewsoftruth.Nor is this style of simplicity degrading to themost intellectualmind.Wecoulddonomorewith“thetonguesofangels,”thancommunicateourideasintelligibly to one another—an exercisewhichmany preachers of excellentliterary endowments have found to require considerable pains anddiligence.1287Not,that,inourPLAINNESSINTHEPREACHINGOFTHEGOSPEL.283labour for“plainnessofspeech,”wewouldstrip theGospelof itsdignified

terseness, beautiful figures, and heavenly elevation. Nor would werecommendastyleofnakedsimplicityinouraddresses.OurLord’sexample,as that of the simplest Preachers, seems to recommend an infusion of theillustrativestyleintoourdiscourses.Andindeed,naturalimagesfurnishmostuseful elucidation of spiritual things, by their palpable exhibition to thesenses. The study of Scripture metaphors will give a correct mode ofillustration,inmarkingtheirexquisiteadaptationtothesubjectsofreference.Remote images (from which no clear light can be obtained) should beavoided. Everything bordering on the ridiculous, light, or trifling, must bediscountenancedasbeingutterlyinconsistentwiththedignityandholinessofthe Sacred Volume, and ‘with that Divine and powerful delivery, whichbecomeshimthatspeakstheoraclesofGod.’1288Onlythatwhichisserioushasatendencytowardpermanentedification.The vanity of learned preaching is proved by its unproductiveness. TheplainestpreachersinaChristianspiritarecommonlythemostsuccessful.1289

Wemightaswellthinkofaddingclearnesstolight,ashopetoembellishthesimplicityoftheGospelbyrhetoricalexpression.1290Suchembellishments,ifallowedatall,shouldbesparinglyused.1291KingJamesaptlycomparedtheminpublicdiscourses‘totheredandblueflowersthatpesterthecornwhenitstandsinthefields;morenoisometothegrowingcrop,thanbeautifultothebeholding eye.’1292 The Apostle laid much stress upon “words easilyunderstood.”Howhewould have rebuked as contemptible and trifling, theaffectationof284VIEWOFTHECHRISTIANMINISTRYdelivering common truths in an uncommon manner, of modernizing thelanguageofthesacredvolume,1293orexchangingitforclassicalphraseology;often “speaking in an unknown tongue,” and “shutting up the kingdom ofheavenagainstmen.”1294Suchterms(asProfessorCampbellremarks)‘givealearned dress to religion; but it is a dress that very ill befits an institutionintended for the comfort anddirectionof all, evenof the lowest ranks.’ 1295

‘Nothingindeedissoeasy’(asJeromelongsinceobserved)‘astoimposeonanilliterateaudience,whosehabitistoadmirewhattheydonotunderstand.’1296Butthegarbusedforthispurpose‘isoftenacloakforignorance.Ofallthe kinds of ignorance, learned ignorance is undoubtedly the most

contemptible.’ 1297 Indeed the influence of this unevangelical systemwouldsink the true glory and dignity of the pulpit into a stage exhibition of self-display.‘TheswordoftheSpirit’(touseaterseillustrationofanoldDivine)is‘putintoavelvetscabbard,sothatitcannotprickandwoundtheheart.’1298Plainness in the choice of our subjects marks also the spirit of Scripturalpreaching.WemayattendheretotheexcellentadviceoftheprimitiveBishopWilson—‘Avoid’(hesays)‘suchdiscoursesandsubjects,aswoulddivertthemindwithout instructing it.Never consult your own fancy in the choiceofsubjects, but consult the necessities of the flock. I would rather send thehearersawaystrikingtheirbreaststhanpleasethemostlearnedaudiencewithafinesermonagainstanyvice.Howcanitbetruthfullysaidthat“thesheephearyourvoice,”whenyouspeakofmattersthatareabovetheircapacities,orinlanguageandtermswhichtheydonotunderstand?Toooftenpreachersperplexthosewhomtheyshouldinstruct.Thereisagreatdealofdifferencebetweenpeopleadmiringthepreacher,andbeingedifiedbyhissermons.’1299PLAINNESS,INTHEPREACHINGOFTHEGOSPEL.285Metaphysical preaching would come under these criticisms. Dr. Dwight (aman of a strong natural bias against this character of preaching) admirablyobserves—‘All preaching of this kind is chiefly useless, and commonlymischievous. No ordinary congregation ever understood metaphysicalsubjects to any valuable purpose; and no congregation, it is believed, wasevermuchedifiedbyametaphysicalmannerofdiscussion.’1300Wewouldnotencourage a superficial treatment of more elaborate subjects; but let allreasoningbegroundedon the simpleprinciplesofScripture, rather thanoninductiveorexcursivephilosophy.All“intrusionsintothingswhichwehavenot seen” 1301—all questions not directly tending to edification (such as theApostlecalls“oldwives’ fables,”“vainbabblings,”“foolishquestions” 1302)are to be avoided. Every serious Christian must respond to the weepingcomplaint—“Yourprophetshaveseenvainandfoolishthingsforyou;”1303hemust respond when he sees Ministers ‘picking straws in Divinity;’ 1304

substitutinghusksforthebreadoflife;substitutingscholasticormetaphysicaldistinctions, curious researches intoantiquity, ingeniousdissertationson thefitnessofthings,abstractproofsoftheevidencesofChristianity,elucidationsmerelycriticalofthesacredtext—forthesimpleexhibitionofthetruth.‘The

hungrysheep lookup,andarenot fed.’ It isnot“stones turned intobread;”but rather bread turned into stones. There is more nourishment in a singleplain discourse on Christ crucified, than in these shadowy discussions,misnamedsermons,or[obscure]preachingoftheGospel.Wemightrefertotheplausiblegroundofdissentarisingfromthispreaching,as a minor consideration for Ministers of the Establishment 1305 (for ourpeoplewillsoonbetiredofhearingwhattheydonotunderstand);buta farhigherresponsibilityiscontractedfor286VIEWOFTHECHRISTIANMINISTRYthan dissent. It may be that the grammarian, the critic, or the theologian,approveourdiscourses.Buttoanilliteratecongregationofperishingsinners,shouldwenotuseasthegrandvehicleofourcommunication—“wordseasilyunderstood?”Iftheydonotunderstandtheirpreacher,they“aredestroyedforlack of knowledge.” For how can they be saved by the preaching of theGospel in an unknown tongue? And how little account will be given thereputationofanaccuratelogician,deeptheologian,ororthodoxDivine,undertheweightofthisawfulcharge!1306Aplainmodeofaddressisalsoincludedinthespiritofpreaching.Alackofplaindealingwithourpeoplewillinevitablybetraytheirsouls,andourswiththem. We are engaged with them on subjects connected with eternity, onwhichmistakesaresovariousandsofatal.Itisofhighermoment,byfar,thatweshouldbeusefulratherthaneloquent,thatthewatchmanshouldblowthetrumpet intelligibly rather than musically. Nothing is done until we bringthem into immediate contact with their imminent, unseen, unsuspecteddanger. Let this plainness embrace all the variety of illustration,argumentation,appeal,andentreaty.Let it include theenforcementofeverymotiveofterrorandoflove,ofwarningandofencouragement.Butlettherebe a careful separation from pretentious embellishments,1307 freedom fromfalseprinciplesoftenderness,andanunreserveddevotiontothegrandobjectof the Ministry—always applying the message of the Gospel in clear anduncompromisingterms,andpursuingsinandSataninacourseofunweariedwarfare until they are dispossessed of all their strongholds, and “everythoughtisbroughtintocaptivityuntotheobedienceofChrist.”

IV.—FERVENCY—THESPIRITOFSCRIPTURALPREACHING.

To enlighten the mind, and affect the heart, are the two main ends of theChristian Ministry. The first demands wisdom and plainness—the secondfervency—asthespiritofScripturalpreaching.ThiscombinationexhibitstheMinister as “a burning and shining light”—‘the sun in his sphere’ (asPavilion, the celebrated Bishop of Alet, describes him); ‘imparting thespirituallightofFERVENCYINTHEPREACHINGOFTHEGOSPEL.287Divinetruth,aswellasthespiritualheatofDivinefervour.’Astofervency—ifit isnatural toexpressourselveswithearnestnessonsubjectsofdeepandacknowledged interest—then much more so in the delivery of our greatcommission.‘Nothing’(saysBaxter)‘ismoreindecent,thanadeadpreacherspeakingtodeadsinnersthelivingtruthofthelivingGod.’Itissurelybetterto be misapprehended as “beside ourselves,” 1308 than not to deliver ourmessagewithsomeevidenceofpersonalimpression.Asamatteroflifeanddeath—of eternal life and eternal death—it is connected with the mostpowerfulmotives,anditactsuponthemostinfluentialprinciplesoftheheart.CharlesVremarkedaboutoneoftheGermanReformers—‘Hepreachedwithsuch spirit and devotion, as might almost serve to make the very stonesweep.’ Such was the spirit of our Great Master,1309 and of his chosenApostle.1310 The same spirit constituted the main power of Whitfield’sMinistry.Therehavebeenmenoflikeunction,faith,andprayer—menwhoseviews of the gospel have been equally comprehensive, andwhose love forsouls has been equally fervent; but it was the picture of his whole soulpourtrayed in his countenance;1311 his expressions cast into the mostawakening and penetrating forms; the solemnity of his address; the deepfeelingfromwithin,burstingforthineveryword,streaminginhiseyes,andbreathinganenergyoflovethroughouttheeffusionsofhisoverflowingheart—thisitwasthatconvincedthelisteningthrongsthathewasnottriflingwiththem.Theycaughtsympathywithhisnaturaleloquence,andinthousandsofinstances, “the flintwas turned into a fountainofwaters;” andhisMinistrywas life from the dead “to his fellow-sinners.” ‘This faculty of movinghearersthus’(ArchbishopSeekerremarks)‘isamostvaluableblessing.Andthosewhohavebut littleof it,mayconsiderably improve itby labouring toaffectthemselvesmoredeeplywithwhattheywouldsay,andthinkingwhatmethodsofsayingitwouldbemostpersuasive.’

288VIEWOFTHECHRISTIANMINISTRYBut(asheelsewhereobserves)‘smoothdiscourses’toourpeople,‘containinglittlethatawakenstheirdrowsyattention,littlethatenforcesonthemplainlyand home “what they must do to be saved,” leave them as ignorant andunreformedasever,andonlylullthemintoafatalsecurity.’1312EvenBishopWarburtondecides that ‘apathetic address to thepassionsandaffectionsofpenitenthearers,isperhapsthemostoperativeofallthevariousspeechesofinstruction.’ 1313 George Herbert’s Parson, ‘when he preaches, procuresattention by all possible art: by earnest speech, it being natural formen tothinkthatwherethereismuchearnestness,thereissomethingworthhearing.’1314 Visible impression upon ourselves gives inexpressible weight to oursubject.TheMinister thatdoesnotmanifestlyputhisheart intohis sermonwillneverputhis sermon into theheartsofhispeople.Pompouselocution,attemptsattheatricaldisplay,oraffectedemotions,areindeedmostrepugnantto the simple dignity of our office. A painted fire may glare, but will notwarm.Violent agitations,without corresponding tender feeling,will disgustinsteadofarrestingthemind.Preachingisnot(assomeappeartothink)theworkofthelungs,orthemimickryofgesture,ortheimpulseofuncontrolablefeeling;but thespiritualenergyofaheartconstrainedbytheloveofChrist,anddevoted to the care of those immortal souls forwhomChrist died.Yetsurely the habit of realizing our Master’s presence, and the awfulresponsibilityvestedinus,willfindexpressioninsomethingbeyondthetoneof tame seriousness, and the general accuracy of pulpit decorum.1315 TheCountryParsonfindsthepeople‘thickandheavy,andhardtoraisetoapointof zeal and fervency, and needing a mountain of fire to kindle them.’ Herecommendstherefore,mostbeautifully,the‘dippingandseasoningofallourwordsand sentences inourhearts,before theycome intoourmouths; trulyaffecting, and cordially expressing, all thatwecan say, so that our auditorsmayplainlyperceivethateverywordisheart-deep.’1316Alivelyimpressionof interest seems the natural result of a cordial belief of the Gospel; andthereforealackofexpressionofthisinterestconveysaplausiblesuspicionofthecredibilityofourmessage.ForwhocouldbringatruereportofaFERVENCY,INTHEPREACHINGOFTHEGOSPEL.289fire,orofanyextraordinarynews,withacalmtone,gentlevoice,orelegantexpression?Andcanwewonder,thatacoldcorrectnessinthedeliveryofour

instructionsshouldweakenourpeopleinabeliefoftheirtruth,oratleastoftheirimportance;thattheyshouldconsiderittheworkofanofficeforwhichwearepaid,ratherthanamatterofpersonalconcernforthemselves;andthat,with such impressions, they should lack the disposition necessary to givepreachingitsdueeffect—adesiretohear?Indeed,sounnaturalis it tothusspeakofweightysubjects,thattheywouldratherattachimportancetoaslightmatter expressed with vehemence, than to a weighty truth conveyed in alifelessmanner.1317 It hasbeenwell remarked that ‘the reallyusefulman inwinning souls to Christ is he who is so penetrated with the value of thedoctrines of the Gospel, as to persuade by the zeal and sincerity of hismanners, when a less earnest mode of teaching would have failed toconvince.’ 1318 Some Ministers indeed of phlegmatic constitutions maymanifest less of warmth and animation than others of far lower faith andChristian sensibility.All of us are oratorswhenwe feel. No eloquence canreach the energy and emotion of the language of the heart. Increasedsolemnity,andenergyinthedeliveryofthemessage,shouldsupplythelackofsensibleexcitement;andferventprayershouldbeemployedtoovercomeconstitutional languor, to quicken heavenly affections, and to bring themwarmintoimmediateexercisefortheenliveningofourpeople.A lack of fervency in our Ministrations is a serious hindrance to theirefficiency. For though it is the same word, however it is preached; yet anearnestdeliveryaddstothenakedtruththesensibleexhibitionofDivinelove,and it moves one of the most enlivening springs of conviction.1319 On theother hand (as a sensiblewriter has observed) ‘themonotonouswearisomesoundofasinglebellmaybeexpectedtoexcitemoralimpressionsalmostassoonasthegeneraltenorofpublicdiscoursesthataredrowsilycomposedanddrowsilydelivered.’1320Ourpeoplewanttheirheartstobeaddressed,aswellastheirunderstandings.Theywantwordsflowingfromthe290VIEWOFTHECHRISTIANMINISTRYheart,givingpowertoargumentbytheirpiercingheatandpenetratingforce,and compassionate entreaty. Though this fervour may be mistaken for thefalse fireof emotionalismorvainglory, it isonly theexpressionof aheartthat is deeply impressed with the conviction that religion is a matter ofprimary, immediate, and universal concern.1321 But which of us does notexhibit the inconsistency of apparent earnestness in the pulpit, with the

generalhabitofcoldandlifelessaffections?Toascendthepulpitwithaheartfull of life, zeal, and love, is not amatter of course.Yetwhen “themouthspeaksoutoftheabundanceoftheheart,”whatanunctionseemstopervadetheword!whatapowerofsympathyaffectsourpeople!1322Baxter’simpassionedpleadingsshowwhatouraddressesoughttobe,inorderto give full effect to our message. ‘How thin’ (he exclaims) are thoseMinistersthatareseriousinthiswork!No,howmightilythebestfailinthis!Dowecryoutaboutmen’sdisobediencetotheGospel“inthedemonstrationoftheSpirit;”anddealwithsinasthedestroyingfireinourtowns,andpullmen out of it by force?Dowe persuade our people, as those should,who“knowtheterroroftheLord?”DowepressChristandregenerationandfaithandholiness,—believingthatwithoutthese,mencanneverhavelife?Doourbowelsyearnovertheignorant,careless,andobstinatemultitude?Whenwelookthemintheface,doourheartsmeltoverthem,lestweshouldneverseetheir faces in rest?Dowe,asSt.Paul,“tell themweeping,”of their fleshlyandearthlydisposition?and“teachthempublicly,andfromhousetohouse,”at all seasons and with many tears? And do we entreat them, as for theirsoul’s salvation?Or rather, dowenot study togain the approval of criticalhearers; as if a Minister’s business carried no more weight than to tell asmooth tale for an hour, and look no more after the people till the nextsermon? Does not carnal prudence control our fervour, and make ourdiscourses lifeless on subjects that are the most piercing? How gently wehandlethosesinswhichwillsocruellyhandleourpeople’ssouls!Inaword—ourlackofseriousnessaboutthethingsofDILIGENCE,INTHEPREACHINGOFTHEGOSPEL.291heaven, charms the souls of men into formality, and brings them into thiscustomary careless hearing which undoes them’—‘I know not what othersthink,’(hesaysinanotherplace)‘butformyownpart,Iamashamedofmystupidity,andwonderatmyself, thatIdonotdealwithmyownandothers’soulsasonewholooksforthegreatdayoftheLord;andthatIcanhaveroomforalmostanyotherthoughtsorwords,andthatsuchastonishingmattersdonotwhollyabsorbmymind.ImarvelhowIcanpreachofthemslightlyandcoldly;andhowIcanletmenaloneintheirsins;andthatIdonotgotothem,and beseech them for the Lord’s sake to repent, however they take it, orwhateverpainsortroubleitshouldcostme.Iseldomcomeoutofthepulpit,thatmyconsciencedoesnotstrikemethatIhadnotbeenmoreseriousand

fervent in it. It accuses me, not so much for lack of human ornaments orelegancy—butitasksme—‘Howcouldyouspeakoflifeanddeathwithsuchaheart?’TheGodofmercypardonme,andawakenmewith the restofhisservants, that have been thus sinfully negligent! O Lord, save us from theplagueofinfidelityandhard-heartednessourselves;orelsehowwillwebefitinstrumentstosaveothersfromit?1323

V.—DILIGENCE—THESPIRITOFSCRIPTURALPREACHING.HowinstructiveistheconstanteyeingofourDivinePattern,consecratinghiswhole heart, his whole time, in his Father’s work! His greatest diligence,however, was concentrated in his public Ministry. “He taught,” when atJerusalem, “daily in the temple;” 1324 and, wherever else a concourse wasgathered, he was ready to open his mouth for hortatory, didactic, orillustrativeinstruction.1325ThefirstlabourersoftheGospel,andtheFathersoftheearlychurch,closelyfollowedtheirMaster’sexample.1326TheApostlecontemplatedfargreaterdangerfromsloth,thanfromexcessiveactivityin“preachingtheword.”HethereforeadjureshisbelovedTimothybythe solemn view and anticipations of the day of account—to “be instant inseason andout of season;” 1327 not only regular in the routine of preachingseasons; but under the guidance of an enlightened conscience, embracingevery292VIEWOFTHECHRISTIANMINISTRYunlooked-for,andseeminglyunseasonable,calltoservice.Andwhatistherein thepresentday that renders thisdiligence lessnecessary, lessbinding,orlesseffectual? Is themassofunconvertedhearersnot as largewithusas itwasintheprimitivechurch?AndhowcanChrist’ssheepamongthem“hearhis voice” without a Preacher? 1328 No other medium will supersede thisappointedchannelofDivinecommunications.1329

ThefrequencyofSabbath-preachingmustdependuponphysicalstrength,andothercircumstances,overwhichtherecanbenocontrol.Thewillingnessofthedevotedspiritwill,ingeneral,onlyberestrainedbytheweaknessoftheflesh.AdoubleexerciseofourdutybeginstobecalledforbytheconcurrentvoicesofourDiocesans.Afamiliarrepetitionofoneoftheseexerciseswould

profitablyandpopularlyfurnishathirdservice,shouldthisadditionbefoundeitherdesirableorpracticable.Fewmindscouldlongsupportthelabourandexcitementofbringingforththreesuccessivesubjects.Norindeedcouldthedigestivepowersofourpeoplehealthfullyreceivesolargeaquantityoffood;whereasthesystemofrepetitionassiststhedigestion,insteadofloadingit.

MuchmoreisimpliedinthisdiligencethantheformalroutineofaSabbathaddress.Suchamechanicalexhibition ill represents theparentalobligationssubsistingbetweenapastorandhisflock.Wouldafatherbesatisfiedwiththisfeeble periodical admonition, when his beloved son was in continual andmostimminentdanger?

OurChurchannalsfurnishexcitingexamplesofpreachingdiligence.Hooperwas not one of the ‘unpreaching prelates,’ who excited honest Latimer’sindignation and remonstrance. He would say, ‘that no Bishop ought tocomplainofonesermona-day.’1330Probablyhisowncustomexceededthesebounds.Foxeinformsusthat,‘beingBishopoftwodioceses(GloucesterandWorcester), he yet so ruled and guided either of them, and both of themtogether, as though he had but one family in his charge. No father in hishousehold, no gardener in his garden, no husbandman in his vineyard,wasmoreorbetteroccupied,thanheinhisdioceseamonghisflock,DILIGENCE,INTHEPREACHINGOFTHEGOSPEL.293goingabouthis towns andvillages in teaching andpreaching to thepeoplethere.’ Bishop Jewell’s saying—‘A Bishop ought to die preaching’—wasstrikinglyconfirmedinhisowndeath,whichappearstohavebeenhastened,if not to have been caused, by the ardour of his Episcopal zeal.1331 OfArchbishopMatthewitwassaid,that‘itwaseasytotracehisjourneysbythechurcheshepreachedat.’Themostinveteratehatersofprelacyweresilencedby the exampleof thisApostolicBishop.1332He used to call preaching ‘hisbelovedwork,’ fromwhich thegovernmentof theprovinceofYorkdidnotdischargehim;—sothatachallengewasthrownouttoPopery—‘ThatTobiasMatthew, the Archbishop of York, though almost eighty years of age,preachedmoresermonsinayear,thanyou(thePopishparty)canprovehavebeenpreachedbyallyourPopesfromthedaysofGregorytheGreat.’1333The examples of Grimshaw and Wesley, nearer to our own time, maystimulate to greater devotedness to our public employ. Twelve or fourteen

preaching engagements were included in Mr. Grimshaw’s idle week.1334

Wesley is calculated to have preached upwards of forty thousand sermons(exclusiveofa largenumberofexhortations)duringan itinerancyofnearlyfifty years, and an average annual ratio of travelling four thousand fivehundred miles. Whatever irregularity or emotionalism belonged to theseunprecedented labours, the large success with which they were honoured,displayedthemain-springoftheirexertion—“theloveofChristconstrainingthem.”1335Donotletourcensureoftheirundisciplinedsystemhinderusfromtransferring an impulse of their zeal, self-denial, and self-devotedness, to amorechastisedcourseofourownMinistration.

But preaching-diligence includes not only frequency of employment, butconstantrepetitionoftruth.Theworkmanismoreanxioustofastenonenailbyreiteratedblows,thantoslightlyfixmanynailsontheoutwardsurface.Topreach“thesamethingsisnotgrievous”totheChristianMinister;andforhispeople it is often “safe.” 1336 The fruitfulness of the earth arises from“drinkingintherainthatcomesoftenuponit.”Theconstantrepetition,—nottheweight—oftheheavenlyshowers,makesimpressionsonthe294VIEWOFTHECHRISTIANMINISTRY

hardestsubstances.Therefore,thatour“doctrine”may“dropastherain,”1337

it must fall not only in the gentleness of love, but in the frequency ofdiligence.1338Theconstantenforcementoffundamentaltruthsisnecessaryfortheirdeeperandmorepracticalinfluence.Truthsthathavebeenstruckoutbydisputersorseducers,1339mustformprominenttopicsofourMinistry.Truthsalsoofdailyuseandpracticewillbesounddoctrinetopreachtotheendofour course; not in the slothful repetition of our former discourses, but inwaiting at our Master’s feet for fresh instruction; always learning, andteachingwhatwehavelearned.1340

VI.—SINGLENESS—THESPIRITOFSCRIPTURALPREACHING.‘TheMinisterialworkmustbemanagedpurelyforGodandthesalvationofthepeople,andnotforanyprivateendsofourown.Thisisoursincerityinit.Awrongendmakesallourworkbad,howevergoodin itself.Self-denial isabsolutely necessary in every Christian; but it is doubly necessary in aMinister, as he has a double sanctification and dedication to God. And

withoutself-denialhecannotdoGodanhour’sfaithfulservice.Hardstudies,much knowledge, and excellent preaching, only become more glorioushypocritical sinning, if the ends are not right.’ 1341 The main end of theMinistryisthegloryofGod.Itis‘thesingleeyeing’ofthisendthat‘makesallthingssweetandholy.’1342ThiswasthepurposethatfilledtheheartanddirectedthecourseofourGreatExemplar.1343ThiswasalsothespiritoftheApostle;1344thetruespiritoftheMinister—theresultofseriousself-scrutiny,andoftenofseverespiritualconflict.Experience(foritmustplainlybemorea matter of experience than of observation) assures us of the extremedifficultyofpreachingwithsinglenessofheart.Howmuchofourstudyintheverycompositionofoursermons,flowsfromaselfishprinciple,androllsoninthesamecorruptchannel!EvenwhileSINGLENESS,INTHEPREACHINGOFTHEGOSPEL.295Christisthetext,selfmaybethespiritandsubstanceofoursermon,asifwewereliftingupthecrossofChristtohangourowngloryuponit.Inthepulpititself—inourMaster’simmediatepresence—whatisit thatsometimesgivesanimationtoourdelivery,tonetoourvoice,andemphasistoourwords?Arewe“preachingourselves”intheveryformandactofpreaching“ChristJesustheLord”? If, in the impulseof themoment, any forcefulmatter falls from[ourlips];howoftenisitaccompaniedwithself-complacency,expectationofpresent effect, or disappointment in its failure! How hard is it to preachwithout undue regard to the approval of theChristian, or intelligent part ofour congregation! What a struggle it often is to repress the fear of beingconsidered commonplace, or the desire to be original and powerful! Thushowdifficult it is tosinkourgifts in thegraceofhumility,and tosuppresswhatmight recommendus tomenof tasteand talent, inorder toclothe thesame sentiment in a less imposing, butmore useful garb!How natural thedesireistoratherknowwhetherthesermonhasbeenapproved,thanwhetherithasbeenprofitablyapplied!Andwhenwefeelthatwehavemadeonlyanindifferent figure, it isas ifwehadmissed theprizeof theday.Thus is thedesire of usefulness selfishly connectedwith the honour of our own name;whenwecannotbearthat“ourGodshouldhumbleusamong”ourflock,andthat they should think of us as vessels of inferior value—of “wood andearth”—ratherthan“ofgoldandofsilver.”1345Baxter’s serious remarks are equally applicable to our own day, as to his

—‘Consider,Ibeseechyou,brethren,whatbaitsthereareintheworkoftheMinistrytoenticeamantobeselfish,thatis,tobecarnalandimpious,eveninthehighestworksofpiety.Thefameofagodlymanisasgreatasnareasthe fameof a learnedman.Andwoe tohim that takesupwith the fameofgodliness insteadofgodliness!“TrulyIsaytoyou,theyhavetheirreward.”Whenthetimeswereallforlearningandemptyformalities,296VIEWOFTHECHRISTIANMINISTRYthen the temptation of the proud lay that way. But now, through theunspeakablemercy ofGod, themost lively practical preaching is in credit,andgodlinessitselfisincredit:andnowthetemptationtoproudmenishere,eventopretendtobezealouspreachersandgodlymen.Owhatafinethingitseemstohavethepeoplecrowdtohearus,andtobeaffectedwithwhatwesay, and thatwe can command their judgments and affections!Tohave thepeoplecallyou“thechariotsandhorsemenofIsrael”—tohavethemdependonyou,andberuledbyyou,thoughthismaybenomorethantheirduty—yeta littlegracemayserve tomakeyouseemzealousmenfor them.No,pridemaydoitwithoutanyspecialgrace.’1346Perhapsindeedthecharacterofthepresentageisparticularlyadversetothissingleness of spirit. The love of novelty, and the idolatry of intellect, arebesettingsnaresbywhichthesubtleenemy“corrupts”thechurch“fromthesimplicitythatisinChrist.”1347Itisdifficultforministerstopreservethetoneoftheirinstructionswhollyuninfluencedbythesetemptations.Thereisgreatdanger lestwe providemore food for the understanding than for the heart;andlesttheimportantopportunitiesofcloseapplicationtotheconsciencebefrittered away in prurient fancies, ingenious theories, and elaboratecompositions.NothingismorehurtfultothespiritualityofourMinistration,thanoccupyingoursecret retirementwithmen-pleasingcontrivances, ratherthan diligently waiting on God for an enlarged spiritual unction upon ourwork.Thisdangerofmakingourofficeasteppingstonetoselfishindulgence,is acknowledged by the most eminent Ministers. The following exercisesfrom thediaryofa lateexcellentMinister, strikeachordof sympathywithmanyofus—‘Ihavetoobserveinmymindasinfulanxietytopreachwell,rather than a holy anxiety to preach usefully. I fear I seekmy own honourratherthanGod’s.Iconfessthissin;ItrustIrepentofitfrommyheart:Ihopefor its forgiveness, and its removal frommy breast.’ Again—‘The eveningspoiled with wretched pride and self-complacency—a mischievous weed,

deep-rooted,whichallmywinterseasonshavenotyetkilled.Omayitbeatlengthrootedout!’1348SINGLENESS,INTHEPREACHINGOFTHEGOSPEL.297Itwas therefore seasonableadviceofBishopTaylor tohisClergy—‘Letnoman preach for the praise ofmen. But if youmeet it, instantly watch andstandonyourguard,andprayagainstyourownvanity;andbyanexpressactof acknowledgment and adoration return thepraise toGod.Remember thatHerodwasstruckbyanangelforomittingthis;andtremble,fearinglestthejudgmentofGodbedifferentthanthesentenceofthepeople.’1349Themostperniciousanddebasingevilofall isconvertingoursacredofficeintoamediumforsettingforthourownexcellence—prostitutingthegloriesof the cross for the indulgence of our own pride—drawing a veil over thegloriesofouradorableMaster—andcommittingarobberyagainsthim,evenintheprofessedbusinesstoexalthim.ThisistolosesightofthegreatendoftheMinistry—commendingourselvestotheregardofourpeople,insteadofourMaster;conciliatingourselvestotheirgood-will,ratherthanourmessagetotheirconsciences.Thislaysthefoundationforagradualdeparturefromthetruth,anditproportionallydeterioratesthepowerofourwork.‘Ourbusinessistomakementhink,notofoureloquence,butoftheirownsouls;toattend,nottoourfinelanguage,buttotheirowneverlastinginterest.1350Ourdutyis‘not to please, but to feel;’ (as one of the oldwriters expressed it) ‘not tostroketheear,buttostriketheheart.’1351Mr.Richmondwellsaid298VIEWOFTHECHRISTIANMINISTRY—‘I have no wish to be a popular preacher in any sense but one, viz., apreachertotheheartsofthepeople.’1352IndeedtheGospelwasnevermeantasanoccasionfordisplay,butasatreasuretodispenseforthebenefitoftheworld. And as far as we are imbued with the spirit of our office, we willesteemtheenrichingofonesoulwiththeunsearchablerichesofChrist,asamoredurablerecompensethanthedignityandhonourofanearthlycrown.Withoutthissinglenessofspirit,thereisnowarrantedexpectationofsuccess.Thematter indeed is fromGod;but themannerand thedress, theprincipleand theexhibition,mayonlybe ‘incense thrownon thealtarofvanity.’ 1353

We may preach clearly in statement, and forcibly in matter—but habitual

defectin“doingeverything”withasingleeye“tothegloryofGod,”bringsuponustheawful“woetotheidol-shepherd”(beinghisownidol;wishingtobetheidolofhispeople),whoseministryisblasted,andwhosejudgmentisblinded.1354 However diligently we may be employed in God’s service,nothingisreallydone—donetoanypurpose,donewithanyacceptance—thatisdoneforself,not forGod.So thatapains-takingMinister,whohasbeenengagedintheserviceofGodforselfishends,mayatlastsinkintothegravewithGrotius’saffectinglamentation—‘Alas!Ihavelostmylifeinlaboriouslydoingnothing.’OrshouldhebeusedasaninstrumentintheworkofGod,itwillonlybeastheservantwhonevertastestheprovisionwhichhedispensestohisMaster’sguests;orasthephysicianwhohealsothers,butisunhealedhimself.1355 Godly simplicity is the alchemy that converts everything ittouches into gold. The paramount desire that Christ “may have the pre-eminenceinallthings;”andthecorrespondingexpressionoftheheart—“Hemustincrease,butImustdecrease”1356—willcompensateforadeficiencyintalent and judgment. This is the true character of the friends of thebridegroom;” 1357 towoo forhim,not forourselves; to seekhishonour,notour own; and to adopt an earnest tone of preaching, not as gaining moreregardforourselves,butasbringingsinnerstohim.Ourprivilegeistowaitupon the gospel, and to reflect our Master’s glory through the transparentmedium of Christian simplicity. This usefulness is quite distinct frompopularity.LOVE,INTHEPREACHINGOFTHEGOSPEL.299Buthowpoorathingistheadmirationofman,comparedwiththissuccessinwinningsoulstoChrist!1358‘HethatintendstrulytopreachtheGospel,andnothimself;hethatismoreconcerned todogood toothers, than to raisehisownfame,or toprocureafollowingforhimself;andthatmakesthisthemeasureofallhismeditationsandsermons, thathemayput things in thebest light,andrecommendthemwith themostadvantage tohispeople—thismansomadeandsomoulded,cannotmiscarryinhiswork:—hewillcertainlysucceedtosomedegree.Thewordspokenbyhimshallnotreturnagain.Heshallhavehiscrownandhisrewardfromhislabours.Andtosayallthatcanbesaid,inonewordwithSt.Paul;he“shallbothsavehimself,andthosethathearhim.”1359

VII.—LOVE—THESPIRITOFSCRIPTURALPREACHING.Loveisthegranddistinctivemarkofouroffice.ItexhibitssalvationflowingfromthebosomofDivinemercy.ItsetsforthamosttenderFather,ableedingSaviour,andafaithfulComforter;sothatthespiritofeverydiscourseshouldbe—“Godislove.”Therefore,weshouldsocastourselvesintothemouldofourcommission,thatwemayinfuseitsverylifeandcharacterthroughoutourMinistry.1360

“Speakingthetruthinlove”1361isperhaps,infewwords,themostcompletedescription of our office. Some, from a false charity, would keep backoffensive truth. Some again speak it in fear, apprehending inconvenientconsequences for themselves. Some speak in faithfulness only, as if theirresponsibility300VIEWOFTHECHRISTIANMINISTRYwassimplytodelivertheirownsouls,andnotrathertowinsoulstoChrist.LoveshouldpervadethewholetoneofourMinistry.Thecauseoftruthmaybeweakenedbyaninaccurateexhibitionofitsspirit.TheScripturemarksthetemperaswellasthesubject-matterofourMinistry.AnApostleassuresusinhis own case, that if he “were to speak with the tongues of men and ofangels,”yetwithout love,hewouldbenobetter than“sounding-brass,oratinkling cymbal.” 1362 How delightful it is, in the tone of endearing andanimated instruction, to lookdownfrom thepulpit and regard theChristianpartofourcongregationinthelightof“mother,andsister,andbrother!”Evenwith the unconverted, ourmost fruitful seasons of conversion arewhenweare most yearning over lost sinners. This was the spirit of our DivinePattern;1363andtherefore,itwaswhathemost“delightstohonour.”Besides—who does not feel the force of such a Ministry? What power does thataffectingdeclarationcarrywithit—“OfwhomItellyouevenweeping!”1364

Thetestimonythatisborneaboutthisparticularaspect,respectingMr.BrownofHaddington, is farmore important than that of eloquence or originality.Thoughhewas able to endurebodily or domestic afflictionswithout a tear(wementionthisunenviableexerciseofself-control,onlyforthesakeofthecontrast);yet,whenwarningsinnersoftheirdanger,and“beseechingthemtobe reconciled toGod,” he is said to have often been unable to restrain his

emotions.1365Itwouldaddconsiderablytoitseffect,ifthisspiritisallowedtoexpressitselfwithcorrespondingwordsof tenderness.TheApostlesused toaddress theirpeoplewithlanguageLOVE,INTHEPREACHINGOFTHEGOSPEL.301

that expressed their earnest endearment.1366 The extant Epistles of thePrimitiveFathers,themostearnestdiscoursesofCyprianandAugustine,andthe Homilies of Chrysostom, are strongly imbued with this character. Theamiable Fenelon observes—‘I would have every Minister of the Gospeladdresshisaudiencewiththezealofafriend,withthegenerousenergyofafather,andwiththeexuberantaffectionofamother.’Thislanguageobviouslyrequires a chaste control; but the sober expression of heartfelt tendernesswouldstrikemanyachordofsympathy,interest,andreciprocalfeeling,suchaswould bring us into affectionate contactwith our people.Wemight alsobringbeforethemfromtimetotime,ourremembranceoftheminourprayersandthanksgivings,1367ourtenderinterestintheirwelfare,1368ourdevotednesstotheirservice,1369ourardentlongingfortheirChristianadvancement,1370andthestrongconnectionof theirprosperitywithourownhappiness.1371Suchaspiritwillcontributemostbeneficiallytocementthebondbetweenus.This spirit of love must deeply imbue the language of reproof. We must“exhort,”but“withalllong-suffering;”1372bearingwiththefrowardness,thatwill often resist the most affectionate pleading. Meekness, gentleness, andpatiencemust stampour instruction of the opponents of theGospel.1373Wemustwoundtheirconsciencesassinners,nottheirfeelingsasmen;carefullyavoidingunnecessaryexcitementofenmity;andshowingthefaithfulnessthatlaysopentheirsins,tobe“thewoundsofafriend,”1374andthechasteningofa father.1375 The recollection of our own former state (not to speak of ourpresent sympathy with them as their fellow-sinners), will give consideratetenderness toour reproof,1376which,withoutweakening its application,willpowerfullysoften theheart to receive it: so that it falls,“asawisereproveruponanobedientear.”1377Indeed,itiswhenwemostdeeplyfeelourown302VIEWOFTHECHRISTIANMINISTRY

sinfulness, thatwespeakmostcloselyandpowerfully to theconsciencesofourpeople.But this spirit must especially be cultivated in the solemn delivery of theburden of theLord;1378 lestwemingle strange firewith the flame from theholy altar.1379 SomeMinisters seem to combine human passions with theirzeal; as if, in speaking of thewrath ofGod, theywere giving vent to theirown indignation.Howdifferent this spirit is from thepersuasiveness of theApostolicMinistry,1380 and from the tenderness of our DivineMaster, whobreaksofffromhismostawfulstrainofdenunciation,asifunableanylongertosuppresstheyearningsofhiscompassion—“OJerusalem!Jerusalem!”1381The idea of a judge compelled to pronounce the sentence of condemnationupon his own beloved son, might illustrate the combined solemnity andaffection,withwhichtheMinisterofChristshouldeverspeakof“thatplace,where thewormdoes not die, and the fire is not quenched.”Tokeep fromspeaking of it from a careful sensitive feeling, is an act of positiveunfaithfulnesstoGod,toourownconscience,andtoourpeople.1382Tomakeit the prominent characteristic of ourMinistry, is to disguise theGospel oflove “with a covering not of God’s Spirit.” To point the thunder-bolts ofheaven in a light and careless spirit is to expose ourselves to ourMaster’srebuke—“Youknownotwhatmannerofspirityouareof.”1383Toattempttogaineffectbyvehemenceinmanner,orbyanunnaturalelevationofvoice—istolookfortheLordinthewindandintheearthquake,ratherthanin“thestill small voice.” 1384 Tender seriousness commends our office asAmbassadors of a God of love. Trembling, faltering, lips—the index of aheart touched with the melting sympathies of Christ—best become us, asguiltysinnersspeakingtoourfellow-men,notmoreguiltythanourselves.1385

Abold fidelity—settingatdefiance thebest feelingsofournature—ismostuncongenialwithourMaster’sspirit,clothesourmessageinamostrepulsivegarb, and brings us under suspicion of ill-temper or resentment;whereas ameekandaffectionateaddress—havingterrorinthethoughtratherthaninthelanguage—awakens, and commands the awakened anxiety to a deep andseriousconsideration.Wearenotarguing,however,forthatsensitivedelicacywhichrefrainsfromwounding,whenthepatientshrinksaway.Butwedonotknow

LOVE,INTHEPREACHINGOFTHEGOSPEL.303whythemostenergetic toneof faithfulnessshouldnotbeblendedwith thatconsideratetreatmentwhich,unquestionably,isbestadaptedtotheexigencyofthecase.Thebrutecreationmaybedriven;butrationalcreaturesrequiretobedrawn.Thecompulsionofloveisthemightyleverofoperation.1386Eventheheathensophistsinsistedonkindnessinanoratorasindispensabletohissuccess;1387anddoubtlessnonewillopen theirhearts to theChristianoratorunless the tone of his instructions has impressed them with a sincereconvictionofhislovefortheirbestinterests.1388Loveisthelife,power,soul,andspiritofpulpiteloquence;entreatingratherthandenouncingthecharacterofouroffice;1389anditisthedeliveryofourMaster’smessagewiththelooksand language of his ownmanifested tenderness, that attracts and triumphsovertheheartsofawillingpeople.WedonotwonderattheApostle’ssuccesswhenwereadthatatEphesus(whichdoubtlesswasaninstanceofhisgeneralcourse ofMinistry) he “did not cease for three years towarn everyone ofthemnightanddaywith tears.”1390ThemosthonouredMinistershavebeenmenwhoweredistinguished,not for thebrightest talents, but for ahumbleandaffectionatespirit.SomeeminentservantsofGod,fromthe lackof thisspirit, alarm rather than persuade; confirm prejudice rather than remove it;andconsequentlytheeffectivenessoftheirlaboursfallsbelowmanyoftheirbrethren,offarinferiorgifts.‘TheChristianPastor,ofallmenintheworld,should have an affectionate heart.When he preaches, it is the Shepherd insearchofthestrayedsheep;the304VIEWOFTHECHRISTIANMINISTRYfatherinpursuitofhislostchild.Isitpossibleforastatuetoperformthispartofnecessaryduty?Amarbleparentmightaswellsupplytheplaceofarealone.’ 1391 Though every pastor may not be equally successful in gainingaffectionforhispeople,yet“theloveofChristwillconstrainus”togiveclearevidenceofourtenderloveforhisflock.Menelauswaspronouncedto‘bringnothingworthyof thepriesthood,becausehehad thefuryofacruel tyrant,andtherageofasavagebeast;’1392thusillustratingbytheforceofcontrast,gentleness and love to be the spirit of the priesthood, and the paralyzinginfluenceofthecontraryspiritontheefficiencyofourMinistrations.Fletcherremarkeddespondinglywithregardtohimself,butmosttrulywithregardto

theoffice,that‘love—continual,universal,ardentlove—wasthesoulofallthelabourofaMinister.1393ThetendernessofMinisterialearnestnessisbestcalculatedtowinuponrepulsiveminds,and‘tobringourpeopletoGod,andtokeep themcontinuallynear tohim.’ThisDr.Doddridge judged tobe thegrandpurposeofourwork;buthefound,ashecomplained, ‘that itwas, tohimatleast,averyhardthing.’1394In concluding this division of our subject we refer to Bishop Sumner’sadmirableremarks—‘TheScripturescontaintwoclassesofdirectionswhichmay be considered to particularly refer to those entrusted withMinisterialfunctions. The first class includes all that relate to the discharge of thefundamentaldutyof theiroffice—themessage theyhave todeliver,and thefaithfulandrightdivisionoftheword.Thesecondclassmayproperlyincludeallthoseofsecondaryimportance—themannerofcommunicatinginstructionand reproof, prudential admonitions calculated to rectify the judgment, andthediscretion requisite for theduemanagementof adelicatemission.Withthesepassagesofscriptureforadailymanual,withourLord’sownexampleas a commentary upon them, and with his blessing upon their study andapplication,itmayreasonablybeexpectedthatthemembersofthepriesthood“may wax riper and stronger in their Ministry, and that they may soendeavourfromtimeto timetosanctify thelivesof themandtheirs,andtofashionthemaftertheruleanddoctrineofChrist,thattheymaybeLOVE,INTHEPREACHINGOFTHEGOSPEL.305

wholesomeandgodlyexamplesandpatternsforthepeopletofollow.”‘1395In pondering, therefore, the deep responsibility of this department of ourwork1396—theimportanceofduepreparationforit1397—thevastmomentumofits substance1398—the wisdom needed for selecting the best mode of itspresentment1399—theefficiencyofitsScripturalSpirit1400—allthislinkedwithour office as the “Ministers”1401 of God—“Ambassadors for Christ”1402

—“separated by the Holy Ghost”1403—bearing the word of life (the cup ofsalvation) in our hands. Oh! Can we forbear asking the question of ouranxiousweakness,“Whoissufficientforthesethings?”1404Canweconceiveofaneffectivepreacherifheis not a man of prayer?Was not the secret ofApostolic successhidden (aswehintedbefore) in the resolution—“Wewill

give ourselves continually to prayer, and to theMinistry of theword?” 1405

Themanofprayerwillshineforth in thepulpitwitha full reflectionofhisDivineMaster’s likeness—“grace poured upon his lips.” 1406 Gifted with awise and understanding heart” 1407—he will produce clear and luminousmassesof truth—puttingintohissermonsall thathefindsinhisbibleinitscorrect harmony and proportion; while his own spirit will be suitablymoulded into the spirit of his message—bold—wise—simple—fervent—diligent—single-minded—full of love. May every Minister of the Gospellistenwithprofoundreverenceandself-abasementtothesolemnchargeoftheApostle,speakingfromthemouthofhisgreatMaster—IchargeyouthereforebeforeGod, and the Lord Jesus Christ, who shall judge the quick and thedead at his appearing and his kingdom; preach the word, be instant inseason, out of season; reprove, rebuke, exhort, with all long-suffering anddoctrine.2Tim.4.1,2.

PARTV.THEPASTORALWORKOFTHECHRISTIANMINISTRY.

Let us not think, that all our work is done in the study and in the pulpit.Preaching—thegrandleveroftheMinistry—derivesmuchofitspowerfromconnexionwiththePastoralwork;anditstoofrequentdisjunctionfromitisamaincauseofourinefficiency.1408ThePastorandPreachercombinetoformthe completeness of the sacred office, as expounded in our OrdinationservicesandinScriptural illustrations.Howlittlecanastatedappearanceinpublic answer to the lowest sense of such terms as Shepherd, Watchman,Overseer, or Steward!—terms, which import not a mere generalsuperintendence over the flock, charge, or household, but an acquaintancewith their individual wants, and a distribution suitable to this occasion;without which, instead of “taking heed to the flock, over which the HolyGhosthasmadeusoverseers,”wecanscarcelybesaidto“taketheoversightof it” at all. This interesting relation cheers our toil with a new tide ofspiritualaffections,andexercisesourChristianwisdomandfaith inseekingan “open door” from the Lord, in prudently using opportunities forinstruction,andinadaptingourmodetothedifferentclassesofourpeople.Weshallnowenterintosomedetailsofthismostimportantsubject.308VIEWOFTHECHRISTIANMINISTRY

CHAPTERI.THENATUREANDIMPORTANCEOFTHEPASTORALWORK.

The Pastoral work is the personal application of the pulpitMinistry to theproperindividualitiesofourpeople—lookinguponthemseverallyashavinga distinct and separate claim upon our attention, cares, and anxiety; urgingeachofthem,asfaraspossible,totheconcernsofeternity;andcommendingto theirhearts a suitableexhibitionandofferof salvation.For thispurpose,we must acquaint ourselves with their situation, habits, character, state ofheart,particularwants,anddifficulties,sothatwemay“givetoeachofthema portion in due season.” The Pastor unites in himself the offices ofWatchmanandEvangelist.He“watches for souls” lest a “rootofbitternessspring up” to the trouble and defilement of the church—lest unchristiantempers and practicesmar the profession of Christ—lest a lukewarm spiritparalyzeexertion,oraspiritofcontentionhinderChristianlove.Allneedhissuperintendence.Theindolentareslumbering—theself-dependentarefallingback—thezealousareundertheinfluenceofspiritualpride—theearnestarebecomingself-righteous—theregulararebecomingformal.Thenthereistheenquirer, asking for direction—the tempted and perplexed, looking forsupport—theafflicted, longingfor thecheeringconsolationof theGospel—the convinced sinner, from the slight healing of hiswound,1409 settling in adelusive peace—the professor, “having a name that he lives; but he isdead.”1410 These cases cannot, in all theirminute and diversified forms, befully treated in the pulpit. It is therefore in his Pastoral character that theMinister “watches for souls, as one that must give account.” 1411 But he“watchesalsoinallthings.”Thereareseasonsparticularlysuitedforspecificinstruction,orforenforcingparticularduties—specialopportunities(suchasprovidential visitations) for conviction or consolation—seasons that shouldfindtheMinister“doingtheworkofanEvangelist,”1412intheinstantanddueuseofthem;andwhich,withouttheconstantoversightofourpeople,wouldbeneglectedandlost.NotpretendingtolaydownacompleteschemeofthePastoralwork,wewillillustrateitsgeneralprinciplesbyslightsketchesofTHEPASTORALWORK.309detail.Forplanstobeuseful,theymustbesuitabletotheirintendedsphere—

not only really good, but relatively, good—formed by the character,circumstances,andhabitsofthepeopleastheyarescatteredorcongregated,educated or illiterate, or a mixture of both; —according to their state ofignoranceorknowledge—whetherthegroundhasbeenpreviouslycultivated,or neglected—whether it has been occupied by Dissenters, or left entirelywaste—whether thedispositionof thepeople isprepared for theGospel,oropposed to it.Theseandmanyotherconsiderations, though theywouldnotalter thesystemofourMinistry,yet theywouldmould itsseveralparts toacloserandmoredefiniteadaptation.The importance of this system is evident from the nature of the case. Thehusbandmandoesnot restwhenhehascommittedhisseed to theearth.Hewatches its growth with constant anxiety, and he toils incessantly for itspreservation from impending dangers until he has safely gathered his fruit.ArenotourpeoplethefieldofGod?Arewenotthehusbandmentosowtheimperishable seed, and to instrumentally gather the harvest?Are our fieldsany more secure from injury, or in less need of constant and anxioussuperintendence?1413Everyotherviewofourworkillustratesthesamepoint.As physicians, how can we prepare the proper medicines without aknowledge of the individual disease? As stewards, how can we make ourdistribution, if we are unacquainted with the respective objects of ourattention?Aswithnursing-mothers,howineffectiveourcareandtendernesswillbe,iftheyarenotregulatedaccordingtotheknownstrengthorweaknessofourpeople!WecanonlyrefertothenecessityofasystematicadherencetothisMinistry.Itmustnotbelefttothehumourorconvenienceofthemoment;orsubjecttoworldlyinterruptions.Fixedhoursoftheday(portionedwithadueregardtoall other Ministerial claims) should be devoted to it with the sameconscientious determination as to pulpit preparation.Our instruction shouldbesolid,searching,andlively;aimingtodrawoutthemindsofourpeopleinconfidence,tomarkthebanefulinfluenceofwrongprinciples,andtoinfusethe holy and active operations of the fundamentals of the Gospel. Anaffectionate attention to the young is closely connected with the presentencouragement and future prospects of our work, and it will open manysuccessful avenues to the hearts of the parents. It may sometimes benecessary to hear about our people through some correct medium ofinformation;1414though

310VIEWOFTHECHRISTIANMINISTRYmuchdiscretionisrequiredtoavoidtheevilsofjealousyandsuspicion,andtomakethebestuseofthematerialsthusfurnishedtoourhand.This system is most strongly inculcated from the highest authority.“Searchingandseekingout thesheep” ismarkedby theGreatShepherd,asthedifferencebetweenhimselfandhirelings;againstwhomtheneglectofthisPastoral care formed a main article of indictment.1415IndeedhisownMinistrywasofthischaracter.Withhisdisciples,hisministrywasthatoftheGoodShepherdwho“callshisownsheepbyname,andleadsthemout.”1416

With the world, it was the constant wakefulness to make use of everyopportunity, private instruction aswell as public andgeneral instruction.1417

TheMinistryofhisApostlewasframedafterthesamepattern.1418DuringthethreeyearsthathewastheresidentPastorofaChurch,hecombinedpastoralwithpublicinstruction.1419“Hedidnotceasetowarneveryoneofthemnightand daywith tears;” and the testimony of his conscience on this particularseems to have been his rejoicing under the overwhelming pressure ofMinisterial responsibility.1420 Indeed his intimate knowledge of the spiritualstate of a vast number of individuals in the churches is evident from hismultiplied salutations, as well as from the relative appropriateness of hisinstructions which were given in the exact line of exhortation, reproof, orencouragementtowhichheknewthepersonaldistinctnessoftheirexperiencewould instantly respond. His readiness in “changing his voice” 1421 to hispeople,couldonlyhavebeentheresultofanaccurateanddiligentinspectionoftheirstate.Thedocumentsof theearlyages furnishabundant testimony to thePastoralwork,asaconstituentpartofthePrimitiveMinistry.Ignatiusissaidtohaveknown almost every individual in his flock.1422Cyprian frequently gives ushisjudgmentandpracticeonthissubject.1423GregorywroteaserioustreatiseonthisdepartmentoftheMinistry.THEPASTORALWORK.311ThequestionsandexhortationsinourownOrdinationservicesareevidentlyformed upon this model.1424 The episcopal instructions of Taylor, Hort,

Burnet, Leighton, Seeker, and Wilson,1425 (not to mention other names ofmore recent date) have solemnly charged it upon our consciences. TheobligationofourOrdinationvow—to“takeheedtoalltheflock,overwhichthe Holy Ghost has made us overseers” 1426—evidently implies (as Baxterobserves)that‘eachindividualmemberofourchargemustbetakenheedof,and watched over by us in our Ministry. To which end it is supposednecessarythat(unlesswhereabsolutenecessityforbidsit,throughthescarcityof Pastors, and vastness of the flock) we should know every person thatbelongs to our charge.’ ‘I confess’ (says Bishop Burnet), ‘that this way ofparochialvisitationisanincreaseoflabour;butthatwillseemnohardmatterto those who have a right sense of their Ordination vows, of the value ofsouls,andofthedignityoftheirfunction.Ifmenhadthespiritoftheircallingin them,andaduemeasureof flameandheat incarrying iton, labour in itwouldbeapleasureratherthanatrouble.’1427CalvinoftenlaysdowntheScripturalobligationtothiswork,andhereportsthe fruitful harvests reaped at Geneva when the ministers and elders wentfromhousetohouse,anddealtcloselyandindividuallywiththeconsciencesofthepeople.Kidderminster,‘beforeBaxter’scomingthere,waslikeapieceofdryandbarrenearth;butbytheblessingofheavenonhislabours,thefaceof Paradise appeared there in all the fruits of righteousness.’ Dr. Bates’Funeral Sermon. On his first coming, scarcely a worshipping family wasknowninthe312VIEWOFTHECHRISTIANMINISTRY.place. When he left it, but few families were living without this dailyacknowledgment of God, or were unwilling to submit to his privatecatechizings and personal conference. Six hundred communicants attendedtheLord’sTable.AlleineoftenblessedGod for thegreat successhehad intheseexercises,sayingthatGodhadmadehimasmuchaninstrumentforthegoodofsoulsinthisway,asbyhispublicpreaching,ifnotmore.’1428CottonMather, while ‘he looked upon this work as laborious as any in all hisMinistry,’yethe‘setagreatvalueonhispastoralvisits.Henotonlydidgood,butgotgoodinhisconversationswithallsortsofperson;hethoughtheneverwalkedmore in theSpirit than thuswalking tohis flock, to serveand seektheirbestinterest.’1429

TheusesofthisPastoralsystemtoourselvesareofthehighestmoment.Byajudicioususeofthisintercourse,wemayreceiveinstructionfromthemeanestofour flock.Teachersmustbeconstant learners; andmuch is learnedhere,consciously or unconsciously. It is at once the seal to the testimony of thepreceding, and the treasure-house, which furnishes the most valuablematerialsfortheensuingSabbath.1430Perhapsthereisnobetterwaytofillupinterestingsubjects for thepulpit, than todraw themout in familiarcontactwith cases towhich theymight be adapted.The sermons thusmade in ourparishesdifferfromthosethatarethoughtoutorcollectedinthestudy.IftheyarelessTHEPASTORALWORK.313abstract, they are more pointed and experiential.Wemark the precise evilrequiring caution, the deficiency calling for exhortation, the circumstancesneeding advice, the distress or perplexity looking for consolation andencouragement: and thus Pastoral preaching gives a local and instructiveapplicationtoourpulpitMinistry.Medical skill is gained much more by practical experience, than by theabstract study even of standard works. However valuable, therefore, anaccurate andwell-directed course of reading is (and theWriterwill not besuspectedofdepreciatingitsvalue1431),yethe ispersuadedthat thestudyofthe human heart—of our own hearts most especially—is far moreimportant.1432Withoutthatexperience,whichcanbeobtainedonlyinPastoralpractice, themost scriptural statements, like thepromiscuous applicationofmedicalscience,willbeinapplicable,andproportionallyineffective.Nor is this system less important to our people. Some points of private orpersonal application are scarcely suited or expedient for the pulpit. Manypersons also, in great need of instruction, are hindered by bodily infirmityfrompublicattendance.Many,fromtheirawfulindifference,needthewordtobebroughttotheirowndoors.Andwithregardtomanythatdohear—everyparochial Minister is conversant with the fact, how very little our pulpitdiscoursesarecomprehended,retained,orappliedbythem.Thereisasortofmentaldeafnessamongthemass:sothat,unlessthewordisbroughttotheminthesmallestparcels,andwiththemostdirectapplication,onlythesoundisheard;whilethemeaningisneverfixeduponthemindwithanintelligentorpermanentapprehension.

314VIEWOFTHECHRISTIANMINISTRY.The preservation of our people from schism, and the maintenance ofChristianunityamongthem,isoneofthemanyblessingsresultingfromthissystem. The converts of preaching, left destitute of this fosteringsuperintendence,become like“children tossed toand fro, andcarriedaboutwitheverywindofdoctrine.”1433IfthefoldistendedonlyontheSabbath,wemustnotwonder if sectarianismmakesprogress—if“grievouswolvesenterin among them,not sparing the flock”—or if, even among the flock, “arisemen speaking perverse things, to draw away disciples after them.” 1434

Evangelical preaching (as distinguished from modern ethics, or coldorthodoxy)naturallyexcitesaspiritofinquiryandinterestwhich,importantas it is, unless it is carefullydirectedandcontrolled, it laysour flockmoreopenthanbeforeto“thesleightofmenandcunningcraftiness,bywhichtheylie inwait todeceive.” 1435Vast indeed is theresponsibilityofwhatHookercalls ‘the greatest blot or blemish of notable ignorance—unconscionableabsence from the cures1436 ofwhichmen have taken charge 1437—(absence,however, that will now be checked by the recent legal restrictions onpluralities1438) depriving our people of the influence of example, and ofseasonable counsel, encouragement, and reproof.Yetwe arepersuaded thatthemereresidence,andeven thefaithfulpreachingof theservantofChrist,without his watchful fatherly care, will be of comparatively little avail.Erroneous doctrines or practices will take root before he is aware of theirexistence.WecannotblametheApostle(entrustedashewaswithauniversalcommission) for not fixing himself as the stated Pastor of the GalatianChurch.YettheascendancyoftheJudaizingteacherswastheevilofhisnon-residence, which led him to express his earnest “desire to be present withthem;”feelingthatTHEPASTORALWORK.315

his personal inspection would be more useful than his letters could be.1439

Thusthepreventionorcureofevilswillbefound(undertheblessingofGod)intheexertionsofaPastor,steadilydevotinghimselftohispeople,cementingthebondofunionandconfidence“bythemutualfaithbothofhimandthem.”1440TheyarelookingtohimastheiraffectionateMinister,andheislivingforthemashisbelovedcharge.

This leads toanotheradvantageof thissystem—gaining theconfidenceandaffection of our people. The orbit of the Preacher, however regular, shedsscanty light over the poor man’s dwelling. A pulpit Ministration maycommandattentionandrespect;butunlessthepreacherconvertshimselfintoaPastor,descendingfromthepulpittothecottage,andinChristiansimplicity“becoming all things to allmen;” therewill be nothing that fastens on theaffections—no “bands of love.” The people cannot love an unknown anduntriedfriend,andconfidencewithoutloveisananomaly.Theunintelligent,moreinfluencedbyimpulsethanbyjudgment,willprobablyunitethemselveswith Teachers on their own level, those with whom they live as fathers,brothers, and friends, in all the reciprocity of daily fellowship. We musttherefore constantly aim at nearer contact, and closer interest with them—winningtheirhearts,asthewaytowintheirsouls—livingamongthemintheinterchange of those kindly offices which (as Bishop Gibson admirablyobserved) ‘are the means of endearing Ministers to their people, and ofopeningapassageintotheirheartsforspiritualinstructionofallsorts.’1441 Itwasby thus combining theofficeofMissionary andPastor, thatEliot ‘wasindeed’ (as his Biographer tells us) ‘the father of his people. By holdingfrequent intercoursewiththem,hegreatlyendearedhimself to them,andhebecameacquaintedwiththeextentoftheirknowledgeofDivinethings,withtheirtrialsanddifficulties,andwiththeirjoysandsorrows.Inthismannerhewas enabled to act as their instructor, counsellor, and comforter.’1442 AcongregationthatisthususedtoseeingtheirMinister316VIEWOFTHECHRISTIANMINISTRYinprivate,islikeafamilylisteningtoafather’sinstruction.When,aftertheexampleofourGreatHighPriest,weare“touchedwith thefeelingof theirinfirmities,”andtenderlyenterintothedetailsoftheirseveraltrials,amutualsympathy is excited; their confidence is encouraged; they readily apply formore personal counsel and consolation; and they bring to us their cases,doubts,andperplexities,sothatwemaymakethemourown.ThusmouldingourMinisterialcounselintheendearingformofbrotherlysympathy,wecansay—“Whoisweak,andIamnotweak?”1443Andhowelsecanweascertaintherealstateofreligionamongus,itsprogressordecline,thedrawbacks,orthemeansofadvancement,orthebesettingtemptationsofourpeople,soastoprovidethem“withthearmourofrighteousnessontherighthandandonthe

left?”1444Thecharacter of this pastoral intercourse is therefore a conciliating, close,affectionate, and spiritual contact with our people. It combines the dignitywiththecondescensionandhumilityofouroffice—as“themessengersoftheLordofHosts;”evenasweare“theirservantsforJesus’sake.”1445Thusweatonce inviteconfidence,and repress familiarity.Without sinkingourdignity,weclotheit in thegarbofafriend—entering(notwithpryingcuriosity,butwith kindly interest) into their circumstances of family difficulty, theirtemporalwants, habits of living, and connections (if among the poor)withtheirmastersandneighbours.Prudentadvicemaybegivenheretotheheadsof families on the management of their expenses, the education andgovernment of their children, familyworship and instruction, andwhateverelsemakes up their littleworld.1446 Christian instructionmay be grafted onthese particulars, in ways that our pulpit Ministrations cannot fulfill withsufficientdistinctnessforpracticalutility.Social visits to our people for the purpose of spreading a general spiritualatmosphereare alsoahighly importantpartof thePastoralwork.WhatDr.Wattsaptlycalls“parlourpreaching”1447—THEPASTORALWORK.317that is, the ability to introduce the subject of religion seasonably andacceptablyintosocialintercourse—isoneofthemostvaluabletalentstotheChurch.Even if it is a natural gift in part, its lowest exercise is capable ofunlimited improvement; those who have attained the highest excellence inthisway arenot thosewhoweremost richly endowedbynature, but thosewhohave“stirredupthisgiftofGodthatisinthem”withthemostassiduousdiligence. We do not recommend that sententious and authoritative tonewhichcarrieswithittheairofsolemnaffectation.Letthegreatsubjectblendwith thehabitofChristiancheerfulness, takingcarenot todivergefromthemainobject so as topreclude anatural andgraceful return.Remember thatseriousnessisasessentialtounction,asunctionistoedification.Norwouldwealwaysopenthesubjectformally,orinthewayofabruptcommencement.Ifnodirectmethodoffers itself, an intelligent readinessofaddress,and theexpression of a glowing heart, will turn some incident or topic ofconversation to good account. When the obligation is deeply felt,opportunitiesgenerallywillbefound,orawatchfulspiritof lovewillmake

them.Ifthecharacterofthepreacherisputoff,themanofGodwillengagehimself in close, affectionate, vigorous conversation on matters of eternalmoment.Anadaptationoftopicsis,however,necessarytogiveeffecttotheexerciseofthis talent. Matters of general interest will always afford subjects ofinstruction.Inmixedsociety,twoormorerealChristians,interchangingtheirsentiments on any interesting topic, will furnish a vehicle of profitablecommunication with the rest. Intercourse with the higher classes is oftenattendedwithconsiderabledifficulty.Yetevenheretheintroductionof truth“in themeekness of wisdom”will accomplishmuch; and the Pastor neverappears in greater dignity, or speaks with greater effectiveness to the rich,thanwhenhismilddecisionofheavenlycharacterexhibitsthedeterminationto “obey God rather than man,” and to honour the authority of hiscommissionwith pre-eminent regard.Wemust not forget the strict accountthatwillberequiredofthisweightyburdenofthesoulsoftherich;andwithaneyetothisaccount,wemustwiselyanddiligentlysearchouttheavenuesbywhichtoconveytothemthemostenduringtreasure.1448Fortheimprovementofthisconversationalintercourse,astoreofmaterials,drawnfromanacquaintancewiththebestpracticalwriters,orfromourreligiousbiographies,willproveofessentialservice.Areadinesstoproducethecirculatingmedium—addedtoa318VIEWOFTHECHRISTIANMINISTRYrecollectedhabitforthemostsuitabledispositionofthetopics,forthestudyof proper variety, and above all, for exercising our dependence uponAlmighty aid—will be most important. In this spirit of consideration,diligence, and faith, the feeblest effortswill be abundantlyhonoured;whilethebest-orderedconversation,done inourownspirit,willprove ineffectualforthedesiredends.

Wewouldsuggestalsoamonthlymeetingattheparsonage,ofthehigherormiddling females, for the purpose of working for the poor, or some otherdefinite object. This has been found a kindly and conciliatory means ofdrawing together inaccessible young persons within the sphere of theparochial Ministry. The introduction of a suitable book, easily shuts outunprofitableconversation,andgivesopportunitytointerspersematterofmoredirectapplicationandinterest.

ThesystemofBibleclasses,embracingalldivisionsofourcharge,ismakingway among us with considerable effect. The present Bishop of Ohiomentioned,whenaPastoratNewYork(1830), thatheknewnoMinisterofChrist inAmericawhodidnothaveaBible class inwhich,notmerely theyoung,butthemarried,andpersonsofallclasses,gladlyreceivedinstructionatthefeetofthePastor.Therecanbenogreaterpreservationagainsterror,nomore assured means of Christian stedfastness and consistency, than anenrichingstudyofthesacredvolume;andtodirectandencouragethemindsofourpeopleinthisinvestigationisoneofthemostinterestingandimportantexercisesofMinisterialresponsibility.On another department,wemay refer to our Lord’s example in combiningkindnesstothebody,withloveforthesoul.1449WeareoftenremindedinourPastoral employ that “a man’s gift makes room for him.” 1450 Christiansympathydoubtlessgivesgreatweighttoourinstructions;andthusourmeanscombinewithourlaboursforthemostimportantobjects.Wemust,however,well ascertain its character, lest this system encourage a false profession.Indeed in all cases, failure towisely discriminate the objects, seasons, andmeasure of assistance, makes well-intentioned charity one of the greatestevils.Ourbenevolentfundmustberegulatedbypersonalmeans,calculatedinthespiritofprudenceandself-denial,andappliedtothereliefofwant—-not(exceptincasesofsickness)totheprocurementofindulgence.ItsScripturalextentthusregulated,[charity]isuniversal,butwithaspecialregard“tothehouseholdoffaith.”1451RespectabilitywithdistresshastheTHEPASTORALWORK.319nextclaim,according to thegradationsofcharacterandwant.Asageneralrule, partial assistance—giving a stimulus to their own exertions—is moreefficientaswellasmoreeconomical,thanacompletedeliverancefromtheirdifficulties.1452 The opportunity to combine spiritual with temporal charity,will not be forgotten. A tract may often convey a useful lesson, wherepersonalconversationhadnotbeenfoundpracticableorseasonable.Yet in every point of contact with our people, we must feel that we areMinisters, and -theymust feel and receive us as such.We cannot thereforedismiss our parochial visitation without some more or less direct messagefromGod.Eventhementionofcommonaffairsshouldbeconnectedwitha

spiritual purpose,1453 while at the same time roommust be found for somemore pointed application. Thus Cotton Mather would leave some awfulquestionswithhispeople,suchas,‘WhathaveIbeendoingeversinceIcameintotheworld,aboutthegreaterrandonwhichGodsentmeintotheworld?If God would now call me out of the world, what would become of methroughouteternalages?HaveIeveryetbyfaithcarriedaperishingsoultotheLordJesusforbothrighteousnessandsalvation?’1454Soagain—‘Doyoutrustwholly inChrist?Doyou lovehim?Doyou enjoyhim?Doyougivehim your whole heart?’ Answer these questions to yourselves—to yourconsciences—toyourGod.Wemustgrapplecloselywiththemthus:—aboutthevalueofthesoul,theevilofsin,theloveoftheSaviour,thestudyoftheword, the influencesof theSpirit, theprivilegeofsecret, family,andpublicprayer, the importance of personal and family religion, and its intimateconnexionwitheveryday’semployment,thecomfortoftheGospel,andtheworkofpreparing foreternity—all thesewill furnish topicsofconversationwith them, that are of common interest and inexhaustible fulness. Yet,however animated and impressive our exhortations,wemust not forget themain object of imparting intelligent doctrinal views of the Gospel. Ourfamiliar intercourse therefore, no less than our public Ministry, should beconductedontheprinciplethattruthisthe320VIEWOFTHECHRISTIANMINISTRYonlymediumofDivine influence.Theconnexionbetween successivevisitsmay be usefully kept up by means of a text, left for consideration, which(evenifitcouldnotberead)mightberepeated,tilllearnedbyheart.Thusaword fromGodwould be left behind for practical application; bringing tomind in our next visit the prominent tone of our last conversation; anddirectingus tocontinuein thesametrack,or tostrikeout inanewpath,ascircumstancesmightdictate.The formofpastoral intercourse allows for considerablevariation.While itmay often bewise to combine sympathy in temporalswith ourMinisterialinstruction;atothertimesourcontactwithourpeopleshouldbepurelyuponspiritual principles.Let thembe alonewithus in thepresenceofGod.Thedelicacy and weakness of early impressions need this intimate intercourse.The awakened enquirer—filled, and often confounded, with the engrossingsubject—wants a guide, a confidential counsellor, a tender and experiencedfriend. He must be taken aside, and made to feel himself the object of

exclusivesolicitude.Others,again inahesitatingsuspense,need this tenderconfidence—to have their convictions cherished, retouched, deepened, anddirected more immediately to the Saviour, as the charm that dispels theallurements, and as the power that breaks the chains, of this world. Theserious,humble,andperplexed,throughthesamemedium,‘opentheirgrief,and receive the benefit of ghostly counsel and advice.’ 1455 In theseconfidentialcommunications,affectionatecatecheticalenquirywillbringouttheirindividualperplexities,andthusfurnishthemostvaluablematerialsforamoresuitableadaptationofourinstruction.But theMinistermust carefully equalizehis communionwithhis flock.Hemustshowhimselfequallythefriend,thefather,thePastor,ofall—“adebtortothewiseandtotheunwise”—THEPASTORALWORK.321

“without preferring one above another, doing nothing by partiality.” 1456Heshould be to his flock—as the soul is to the body—as the head is to themembers—invigorating every part of the body—the lowest as well as thehighest;andcontributingtothebenefitofeverymemberalike.Thesuspicionoffavouritisminvariablyfostersaspiritofprideinitsobjects,andofenvyintherest,whichismostdestructivetotheunityandprosperityoftheflock.Inthisconfidentialcharacter, therewillbeas littleoccasiontoenforcerelativerights and obligations, as to fix the precise boundaries of authority andobediencebetweenmanandwife,wherethespiritofthemarriage-relationismaintained.Howfar,however,thisintercourseshouldextendtoDissentersinour parishes,1457 may be a question of some difficulty. Those who wilfullyrejectourMinistry,havenoclaimonourofficialresponsibilities.Yetsofarastimeandstrengthwillallow,astheymanifestaChristianSpirit,wewouldnotdeclinethatopen,candid,winningintercourse,whichmightbringthemtoaconvictionoftheirerror,toacloserconformitytotheScripturalrule,andtothewillofourDivineMaster.Thisappears tobe theprinciple tobecarriedoutasfaraswecan,thoughlocalitiesmusthavetheirinfluenceinshapingtheprecisemodeofourMinistrations.ThisdepartmentoftheMinistryisdeficientinthatexcitementwhichmakesitsodelightful to preach to a congregationhanginguponour lips. It presentsgreatdemandsforpatience,self-denial,andsevereexercisesoffaith,thecostofwhichhasnotalwaysbeendulycalculated.HenryMartynconfessedthatat

timeshewas‘triedwithasinfuldislikeofhisparochialwork,’anditseemedfrequently‘asastonespeakingtostones.’1458Thewriterwasstruckwiththeobservationsofalocalpreacherwhohassubsequentlyrelinquishedhisworkfor secular engagements—that from his experience, he considered aMinister’s life tobethehappiest intheworld,andthathehadneverknownsuchenjoymentaswhen in theactofpreaching theGospel.This judgment,thoughcorrect,wasstill incompetently formed,because itwasgroundedonthe knowledge of only half our work. For the preacher’s delight inproclaimingthegladtidingsoftheGospeltohisfellow-sinnersischastenedwiththeheavyresponsibilityof thewatchman’scommission.The“necessitylaiduponus”1459—“watchingforsouls,322VIEWOFTHECHRISTIANMINISTRY

asthosewhomustgiveaccount”1460—darkness,thickasnight,andalas!thepresageofeternalnight,sooftenattendantupondeath-beds—thewisdomandtender faithfulnesswhich such scenes imperiously demand— “travailing inbirth” for souls once and “again, until Christ is formed in them1461—disappointments on account of professed Christians, and weeping over thefalls of real ones—daily contactwith sin, obstinacy, and impenitence—andfinally, conflict with the powers of darkness—all of these combine in oursacredemployment,wakeningemotionsof themostoppositecharacter,andyet issuing at length in the triumph of faith; “as sorrowful, yet alwaysrejoicing.”Thisgeneralviewof thePastoralworkwill showatonce its laboriousness,and its importance. To acquaint ourselves with the various wants of ourpeople;towintheiraffections;togiveaseasonablewarning,encouragement,instruction,orconsolation; to identifyourselveswith theirspiritual interestsin tender sympathy, and Ministerial obligation; — to do this with theconstancy,seriousness,andfervidenergywhichthematterrequires,isindeedaworkofindustry,patience,andself-denial.Andyethowelsecanwe“makefull proof of our Ministry,” except by ready obedience to the injunction—“watchinallthings;dotheworkofanevangelist?”1462ThetrueportraitofaChristianPastoristhatofaParentwalkingamonghischildren—maintaining indeed the authority and reverence, but carefullysecuringalongwithit,theloveandconfidencethatbelongstothisendearing

relation.Heisalwaystobefoundinhisownhouse,ortobemetwithamongthe folds of his flock—encouraging, warning, directing, instructing—as acounsellor, ready to advise—as a friend to aid, sympathize, and console—withtheaffectionofamothertoliftuptheweak—“withthelong-suffering”ofafatherto“reprove,rebuke,andexhort.”Suchaone—likeBishopWilsonin the IsleofMan,1463Oberlin in theBande laRoche1464—or theApostolicPastor of the High Alps 1465—gradually bears down all opposition—reallylives in the hearts of his people, and will do more for their temporal andspiritual welfare, than men of the most splendid talents and commandingeloquence.THEINFIDEL.323

CHAPTERII.TREATMENTOFCASESINTHEPASTORALWORK.

Themanysubdivisionsof the twograndclasseswhichdivide theworld,1466

offeragreatvarietyofcases,1467thejusttreatmentofwhichisamatterofthegreatestmoment.Weventurea fewhintsonsomeof themost importantofthem—chieflydrawnfromtheobservationoftheNewTestamentministry,asillustrativeoftheseveralspecialitiesofourMinistrations.

I.—THEINFIDEL.Manyofuscomeincontactwithinfidelityinitsmostmalignantandpopularforms—impatientofallmoralrestraints—breakingwithaboldhandallsocialbonds, and defying the authority of the government of God. There is thesensualinfidel.Hisbellyorhismoneyishisgod.Hewantstobepersuadedthat there isnoGod,becausehewishes therewerenone:andbecausehe isafraid, lest there shouldbeone.This class is not of thinkingmen;but they“have heard the blasphemy of some:” they try to believe a doctrinewhichtheytrustwillquiettheirconsciences,andprovethewarrant,encouragement,and refuge of sin. They “beseech us to depart from their coasts”—saying—“Let us eat and drink, for tomorrow we die.” 1468 Our Lord traces thisinfidelitytoitssource—notthelackofevidence,buttheloveofsin;andheteaches us to deal with it by aiming at the conscience; setting forth thesentence of condemnation; convincing them of sin; exhibiting thecorrespondenceof theheartwith thedeclarationsofGod;andcontrasting itwiththeholycharacteroftheworkofGod.1469Thereisalsotheimitativeinfidel,—suchasthosewhoareofteninthesocietyofotherinfidels.Theydarenotconfessacause,whichisastandingjestwithmenofwit.Theycannotendure theirscorn.Theyareoverpoweredby theirbold assurance. They hear plausible arguments advanced, or some wittyspeechutteredagainstreligion,and324VIEWOFTHECHRISTIANMINISTRYtheytakeitupastheirown.Theambitionofbeingthoughtalittleabovetheirown class makes them repeat it. This is common among young men, justadvancingintoalltheprideandprurienceofself-conceit.Wecanonlyexposetheir foolish pride, inculcate a teachable spirit, and bring before them the

simpleauthorityof theDivinetestimonywhich, tocandidminds,willcomewithmorepowerfulconvictionthanallthewittysayingsofwisefools.Thereisalsotheshrewdinfidel,—suchasHume,Gibbon,andPaine.Herewefindtheloveofsingatheringstrengthfromtheprideofreasoning.Refusingto believe what they do not understand (which is a palpable proof ofinconsistency and ignorance—for upon this principle they must reject theworksaswellasthewordofGod),theydegraderevelationbythesuppositionthatasystemwithinthegraspofthepunyintellectofmancouldbeworthyofGod, or proceed fromGod.Howcan their principles account for prophecy,miracles, the establishment of the Gospel in the world by such weakinstruments, in opposition to all the power and learning of man, and theGospel’s civilizing and new-creating influence? Let them be pressed withtheir own difficulties—which are far greater than those of the Gospel. Letthem be convicted of credulity, in being constrained to believe the greatestimprobabilities in order tomake way for their disbelief of Revelation. Letthem be shown the cruelty of their scheme—“despoiling” 1470 men of theironly hope—excluding every glimmer of light in the vista of futurity—offering nothing for the present distress—promising nothing but doubt,anxiety,anddespair.CanasystemsodarkandgloomyhaveproceededfromaGodoflove?Istherenotafarstrongermotivetoembrace,thantoreject,theGospel?Ifitisfalse,believersareassafeasunbelievers.Ifitistrue(andhastheunbelievernomisgivinghere?),whereishislotforeternity?St.Paul’sMinistryatAthensteachesustosetforthChristtoinfidelsofeveryclass and character.1471 And indeed this—as a remedy commensurate witheverydistress—is thestrongest testimonyfor theGospel.Theprevalenceofthis poison should lead us to inculcate upon all, especially the young, thestudyoftheevidencesofChristianity,thattheymay“bereadyalwaystogiveananswertoeverymanthatasksthem,areasonforthehopethatisinthem,withmeeknessandfear.”1472THEIGNORANTANDCARELESS.325

II.—THEIGNORANTANDCARELESS.1473SuchwerethemultitudeinourLord’stime.Thespiritualityandrequirementsofhislaw—themostsearchingdevelopmentsoftheheart,mingled,however,

withthestrongestencouragement;1474thenatureandimmediatedutyoffaithin himself;1475 the awful consequences of rejecting his salvation;1476

uncompromising exhibitions of the terms of the Gospel;1477 the mostunfettered invitations to all that were willing to accept them 1478—theseformedtheprominenttopicsofhisgeneralinstruction.Inindividualcases,hedealt closely with the conscience by tangible points of conviction.1479 Theexhortations of theApostleswere of coursemore explicit. Their arrows ofconvictionwere dipped in the bloodofChrist; and the displayof the crosswasthegroundoftheirsuccessfulpleadingsoflove.1480This, like every other class, must be treated according to character. Theprincipleofunbeliefneeds tobe laidopen to them:as the sourceofall theproud reasonings against the fundamental truths of the Gospel, and of theawfulcontemptforitsgraciousoffers;andwhichresultsatlengthinhardnessof heart, and stupidity under the means of grace. Let them be chargedsolemnly upon the inexpressible sinfulness and danger of their state,especially in the aggravated guilt of the rejection of the Saviour.Wemustpicturebeforeusmenwhoareasleep in the immediateneighbourhoodofafire, “saving them with fear, pulling them out of the fire.” 1481 A solemnstatementhasoftenbeenownedwithanawakeningblessing.Themanshouldalsobebrought,ifpossible,toapointofdecision,andsomeappealmustbefastenedonhisowndeclarations.Hethinkslittleofeternity;yethehopestogotoheaven,becausehewishestogothere.Hereisgroundtoworkon—thefollyofmakinghisindolentwishesthegroundofhishopes.Hewouldgiveeverythingonadeath-bedtobeassuredofhissafety:whyishenotinearnestnow?HeknowsChristasaSaviour,buthehasnopersonalinterestinhim—nosenseofwant,no spiritual exerciseof faith.Heneeds instruction, likeababeor a heathen, in the elementary truthsof theGospel.Thehardenedofthisclassmustbetreated326VIEWOFTHECHRISTIANMINISTRY

with the greatest mildness;1482 speaking to their condition with the most,compassionate regard,1483 and with the most “beseeching” entreaties—“Bereconciled to God.” 1484 Do not let them suppose that by denouncing thejudgmentsofGod,weseal theircondemnation; rather thatweendeavour toawakenthemtoescapefromit—thatwe“shutthemupunder”wrath,onlyas

themeansof“bringingthemtoChrist.”1485Letusconnecteveryexposureofwilful infatuation with the invitations of the Gospel.1486 Many, who arerepelled by remonstrance, and by proofs against their reasoning, have beenoverpoweredby love.ThecrossofCalvaryhasarrested theattentionof themost ignorant;1487 wrought irresistibly upon the most stubborn;1488 and hasdisplayed thevanity andwretchedness of theworld to the convictionof itsmost determined votaries.1489 The exhibition of the Saviour in his all-sufficiency, suitableness, faithfulness, and love, affords ample warrant forenliveninghopeinthemostdesperatecases.

III.—THESELF-RIGHTEOUS.

The rich young ruler exemplifies our Lord’s treatment of this case.1490

Convictionwaswanted,andthelawwasthemediumemployed.Ignoranceofthe law is the root of self-deception. An acquaintance with its spiritualityunveils the hidden world of guilt and defilement, brings down self-complacency, and lays the sinner prostrate before the cross.1491 In anothercase, Jesus made an entire change of heart the necessary instrument ofconviction.1492 He denounced the enmity or hypocrisy of this spirit of self-righteousness, as the wilful rejection of his gospel, making a “stumbling-stoneand rockofoffence”outof the foundation thatwas laid for the trust,glory, and salvation of his people.1493 The Epistles to the Romans andGalatians exhibit this principle entrenched in a system of external religionthat iswithout faith, love,contrition, separation fromtheworld,or spiritualdesires; without dependence on themercy ofGod—rejecting the ordainedmeansofitscommunication.Theyoungrulerhasnonotionofmercyexceptasahelptosupplyhisdeficiencies,ontheconditionoffuturereformation.“Whatmakesthecaseoftheself-justifiersoaffecting,isthatTHESELF-RIGHTEOUS.327wehavenogospelmessagetodeliverhim.OurMaster“didnotcometocalltherighteous,butsinnerstorepentance.”1494Therighteousdonotneedhim,orseekhim,andtheyhavenointerestinhim.Ourcommissionistosinners;andjudgingfromthisman’sownaccountofhimself—ofthegoodnessofhisheart;thecorrectnessofhisconduct;andthemultitudeandexcellenceofhis

meritorious actions—we should not conceive that he belongs to that “lost”racewhom“theSonofmancame”expresslyandexclusively“tosave.” 1495

Indeed,hisspiritual ignorancepresentsadifficulty,at theoutset, indealingwithhim.Wehavewithallsimplicityandplainnessprovedtohimthefallacyofhisexpectations.Wehave“judgedhimoutofhisownmouth.”1496Yetthenextconversationfindshimfarremovedevenfromthecomprehensionofthegospel; expressing the samedependenceonhis ownperformances, as if noattempt had been made to undeceive him, and no confession had beenextortedconcerningtheweaknessofhisfoundation.Topursue the self-justifier intoallhis “refugesof lies,” and to sweep themaway before his face, is amost laborious task.When disturbed in his firstrefuge of his own righteousness, he flies to repentance.Half-distrusting hissecurity, he strengthens it by the merits of his Saviour, by the delusivesubstitutionofsincerityforperfection,orbyrecallinghisbestendeavoursasawarrantforhishopeinthemercyofGod.Butplacehimonhisdeath-bed:ishe sure that hisworks are not deficient inweight, that he has attained theprecisemeasurethatiscommensuratewiththefullandequitabledemandsofhisholyandinflexibleJudge?Whatif“thehand-writing”shouldthenbeseen“uponthewall,”1497“againsthim,andcontrary tohim?”1498Letsin, the law,andtheSaviour,beexhibitedbeforehim,fully,constantly,andconnectedly;let the pride, guilt, ingratitude, and ruin of unbelief, be faithfully andaffectionatelyappliedtohisconscience;lethimknow,thatthesubstitutionofanyformofdoctrine,orcourseofduties,intheplaceofasimplerelianceonChrist,turnslifeitselfintodeath,andhindersnotonlythelaw,buteventheGospel, from saving him.1499 Who knows if he may thus be humbled,enlightened, and accepted by renouncing his own hopes, and receiving theGospelofChrist?There is another form of spiritual self-righteousness requiring differenttreatment. When the sinner is held back from the gospel by a sense ofunworthiness,hisworthinessistheimpliedground328VIEWOFTHECHRISTIANMINISTRYof his coming to the gospel—his work—not Christ’s. When the Christianlongsforadeeperviewofsin,andloveforChrist,andforgetsthatwhenitisattained,hewillhavethesameneedasbeforeofthebloodandrighteousnessofChrist—this again puts spiritual self in the place ofChrist. To them the

Apostlewouldsay—“Christhasbecomeofnoeffecttoyou;youhavefallenfromgrace.Havingbegun in theSpirit,areyoumadeperfect in theflesh?”1500IfourgroundissureinChrist,thenletthisbeouronlyconfidenceinourhighest frameofmind; and itwill be likewise be a satisfactory stay in ourlowest frame. Under all variations, let us give glory to God by simplybelieving.

IV.—THEFALSEPROFESSOR.Thisistheman,whohaslistenedtotheGospel—whohasbeen“persuadedofthese things,” but has not “embraced them.” He gives us his words. Heexhibits“theformofgodliness.”Hislustsareeitherrestrainedbyconviction,ordormantfromtheabsenceof temptation,orovercomebysomedominantpropensity; or he is frightened into hypocrisy by the dread of imminentdanger;orperhapshehas relinquishedsomeoutwardevils.Butwhat is theamountoftheworkaccomplished?Insteadof“theaxebeinglaidtotherootof the tree,”1501 the branches are pruned, only to sprout again with freshluxuriance. The birds, instead of being driven away, are only chased fromboughtobough.Insteadofthefountainbeingdriedup,onlythecourseofthestreamischanged.Sinisnottouchedinitsunderlyingprinciples.Theheartisunrenewed. It isof littleuse tosweepaway theopenviciousness,when theseedsoftheevilliewithin,inactiveoperation.

Letusmarkthescripturaltreatmentofthischaracter.1502OurLordsiftedhim,byapplyingtohisconsciencethespiritualityofhisdoctrines,1503theextentofhisrequirements,1504theconnectionbetweentheheartandconduct,1505andtheremembranceofthedifferentstandardsofGodandtheworld.1506TheApostleconvictshimintheproof,thatunionwithChrist,andconsequentrenewaloftheheart—notoutwardattainmentsorprivileges—showtherealChristian.1507

TheEpistleofSt. Johnbringssuchamanmainly to the testof love, as thepresidingandanimatingprincipleoftheheartandconduct.THEFALSEPROFESSOR.329

But the false professor is a veritable Proteus,1508 evading our grasp by aconstant change of form. Yet if he speaks of his comforts, how unlike theawakening and serious consolations of the Christian! There is no dread of

self-deception, no acquaintance with his own sinfulness, no assault fromSatan,becausethereisnorealexerciseofgrace,orincentivetodiligence.IfhespeaksofhisstatebeforeGod,canheabidethetestoftheholinessofGod,ofthe“exceedingbreadth”ofhis law,withitsfearfuldisclosureofhisutterdepravity and defilement?Can he bear to have the detailed evidences of aradicalchange,theindispensableimportanceofaninterestinChrist,andthesolemnalternativeofeither“having theSpiritofChrist,”or“beingnoneofhis” 1509—closely pressed upon him? Has the awful consideration that if“Christ isnot inhim,”—“thoughhespeakswith the tonguesofmenandofangels,”—he is a “reprobate”? Has this consideration ever led him to“examinehimself,whetherheisinthefaith,andtoprovehisownself?”1510Ifhespeaksofhislove,heownshisobligations;butwhatarehisviewsoftheDivineexcellenceof theSaviour?Where ishis readiness tobearhiscross?Whereis theproofofhisdelightinGod’sword,orofhisunionwithGod’speople?1511HowoftentheSaviour’smeritismade—whetheravowedlyornot—a support for having a bold confidence despite being insensible to allspiritualaffectionandChristiandeportment!Andtherefore,asthesumofthewhole inquiry—“Every one that loves is born ofGod, andknowsGod.Hethatdoesnotlove,doesnotknowGod;forGodislove.”1512This case is sometimes beyond the reach of ordinary discernment.Notwithstanding all our vigilance, some counterfeit coinwill pass for gold.Judasamong theApostles,andAnaniasandothers in thePrimitiveChurch,arestandingmementos,thatitisnotourprerogativetosearchtheheart.Theformofgodlinessmaybemaintainedaccurateineveryfeature,andcompleteineverylimb.Generallyspeaking,however,therewillbesomeinconsistencybetraying the self-deceiver, and affording a handle of conviction in dealingwithhim.Dislikeforspiritualreligion,andforconversationconnectedwithit;1513aprevalentloveoftheworld;1514andunsubduedinveteratetempers,1515

indicatehisinsincerereceipt330VIEWOFTHECHRISTIANMINISTRYofthetruth.Theloveofholiness,andthedesireforconformitytohisSaviour,wereneverhisaim.The truthwasreceivedasaspeculativedogma;“not intheloveofit.”Beinglooselyheld,itwasthereforeineffectivelyapplied,and(when inconveniencewas threatened) readily surrendered.Suchpersons arethegreatstumbling-blockstotheunestablishedChristian—andnotlesssoto

theworld.Theirdiscoveryshouldmakeuscautiousandslowinformingourjudgment of characters, while not treating the sincere with coldness andsuspicion.

V.—NATURALANDSPIRITUALCONVICTIONS.1516ThepowerofconvictionwasstronglyandvariouslyexhibitedundertheNewTestamentMinistry.ThethunderingdiscoursesofJohntheBaptistpiercedtheconscience. Many were interested, and partially reformed.1517 Under ourLord’sfirstsermon,andinthecasesof“thesorrowfulyoungman,”and“thechiefrulers,”1518 theremusthavebeenstrongconviction;yet(asthelackofuniversal obedience proved) it waswithoutDivine influence. The practicaleffectsinthesonsofZebedee,Matthew,andZaccheusontheotherhand,1519

exhibited spiritual andpermanentconviction.Under theApostolicMinistry,Peter’s hearers—Cornelius, Sergius Paulus, Lydia, the jailor, the Gentilehearers at Antioch and other places,1520—showed the fruits of spiritualconvictioninfaith,love,anduniversalholiness;whilethefranticJewsunderStephen and Paul, and trembling Felix,1521 displayed the power of aconscienceovercomebythenaturalenmity,andlove,ofsin.Fewcasesmoreparticularly need (not miraculously of course) the gift of “discerning ofspirits,”todistinguishbetweenawakeningsandhumiliation—betweenasightofsin,andaloathingofitssinfulness;andthustodeterminethecharacteroftheconvictioninordertosafelyandsuccessfullytreatit.Itsunsoundnessorsinceritywillbedetermined—whetheritrestsingeneralacknowledgment,oritbringsoutdetailedexercisesofcontrition;whetheritrespectsthemisery,orthedefilementofsin;1522itsconsequencesmerely,oritscharacter;1523whetheritspringsfromfearofwrath,orregardforthehonourofGod;1524whetheritNATURALANDSPIRITUALCONVICTIONS.331

extendstosomesins,ortoallsins;1525whetheritisconsistentwiththeloveofsin,or it isproducingabhorrenceofandseparationfromsin;1526whether itsinfluence is temporary or abiding;1527 whether it repels us from Christ indespondency, or it leads us to him in the exercise of faith.1528 In the earlystages of sincerity, it is often amixture of legal and evangelical principle,resultingmorefromthesenseofsin,thanfromanapprehensionofChrist,and

it produces alarm rather than contrition—terror rather than tenderness andlove.1529 Self-deceitfulness never shows itself more than in a state ofconviction. Some are neither at ease in their sins, nor heartily seekdeliverancefromit.PerhapstheywillyieldpartiallytotheGospel,buttheystopshortofafullrestoration.Insuchcaseswemustbemostcarefulnottoheal thewoundbefore ithasbeensearchedandprobed to thebottom.1530Aslight healing is the prelude to the most fatal delusion. Much wisdom,however, is requisite to discriminate the true work of God. If, indeed, theexcitementismerelytheirritationofnaturalconsciencebythelaw,1531itwillrestinsullendissatisfaction,orin“aformofgodliness”withoutthepower.Itmust therefore be kept alive, deepened, alarmed, and enlightened by closestatementsofthedangerofyieldingtotheentanglementsofunbelief—oftheurgencyofanimmediateapplicationtotheSaviour—oftheself-delusionandcertain ruinof abidingunderpresent convictions—andat the same time,ofthe assured acceptance of the weakest act of faith. ‘Contrition,’ as an oldwriterobserves, ‘isofnoforce,unless there isalsofaith inChrist.’ 1532Thereception of the Saviour is a proof of spiritual life in conviction, and thespringofitscontinuedexercise.ThusbothPeter’sandStephen’shearerswerepierced—but only the former were spiritually changed. Whatever feeling,therefore, brings us to Christ, heartily weary of sin, sensible of danger,thirsting formercy, and anxious towalk by the rules of theGospel, is theconvincing power—not of conscience—but of the Spirit of God. But whattenderness is required, lest we “break the bruised reed!” Let the widedistinctionbetweenthe332VIEWOFTHECHRISTIANMINISTRYindwellingandtheindulgenceofsin—betweenitsoccasionalprevalenceandits habitual dominion—be accuratelymarked, even to the overruling of itslamented incursions, the deepening of contrition, the establishing ofwatchfulness, the exercising and strengthening of faith, in the afflictedpenitent.LethimviewthestrongencouragementtorepeatedapplicationstoChrist.Ifhereallymournsoverhisguilt,anddesiresthepardonandloveoftheSaviour(aframeofmindinconsistentwiththeleastindulgenceofsin),hehashispromiseforhissoul’srest.1533InbringinghiswantsanddesirestotheGospel, he will find increasing light, consolation, and strength, for themaintenance of the spiritual conflict, until judgment “is brought forth untovictory.”1534

VI.—THEYOUNGCHRISTIAN.Judgment, experience, tenderness, and acquaintance with the naturalcharacter, circumstances, and habits of the individual, must direct thetreatmentofthismostimportantcase.TheyoungChristianisawakenedandexcited,butvery imperfectlyenlightened.There ismuchself-deceptionandself-righteousness.Hisrepentanceissincere,butpartial;moreexercisedfromthetroublethanfromthesinfulnessofsin;butslightlyconnectedwithfaith;and with little consciousness of the habitual backsliding of the heart fromGod.Hisfaith, thoughgenuine, isconfused:a feelingora trainof feelings,rather than an influential principle; associated with comfort rather thanholiness; its principle is confoundedwith its exercise, ordifferent exercisesaremistakenforeachother.Thereislittleof“knowledgeandjudgment”1535

inhislove;sothat, thoughpleasingin its impressions, it isnot thatuniformandpowerfulenergyof self-denial anddevotednesswhichcharacterizes theadultChristian.Hehasmanyinfirmitiestoelicitourforbearance;andmanydifficulties to exciteour sympathy.Wewouldbeglad ifhecould reach thesummitofperfectioninasingleflight.Butmeanwhile,letusnot,inviolationofourMaster’sinstructions,1536insistonhismaturity.

Asthegeneralrule,hemustbe“fedwithmilk,notwithmeat.” 1537Yetthismust include a full and explicit exhibition of the Saviour in His personaldignity,inHisMediatorialcharacter,THEYOUNGCHRISTIAN.333and inHis relation toHispeople, so that in thesimplicityof theGospelhemaycontinuallycometoHim,“thathemayhavelifemoreabundantly.”1538

OurLordadvancedtheprogressofhisdisciplesbythegradualrevelationofhimself:1539 for doubtless, to “grow in the knowledge of”Him, is themostefficientmeansof“growingingrace.”1540The conflict of faith is a subject of suitable instruction for this case. TheperplexitiesofourLord’sdisciples arose from their indistinct perceptionofthecharacterandpoweroffaith.Theyknewnothingofitspowerinrealizingunseen help; and connecting it only with the sensible comfort of theirMaster’s presence, they were utterly unprepared for any emergency in his

temporary absence from them.1541 Thus the young Christian wants to becorrectlyinformedinthenatureoffaith,asahabitualdependenceuponChristthat is grounded on the sense of need, and on the Scriptural warrant ofChrist’spowerandlove.Thisprincipleoffaithisperhapsmostvigorousinastate of conflict,1542 when striking its roots deeper in the heart in humility,contrition,andself-abasement—sothatspiritualdepression(whenitdoesnotdirectlyarisefromtheindulgenceofsin)isthetestoffaith’sreality,andtheparticularseasonforitsexercise.The true nature of experience must also be set out:—its ground is thetestimonyoftheword,notanimpressiononthemind—itsprincipleis faith,not feeling—its evidence is holiness, not profession. It is not excitementwhich,originatingintheself,canneverbepermanent;rather,itistheactiveexercise of dependence on Christ. Faith is the habit of dependence—experienceistheconsequenthabitofenjoyment;thusfaith,instrumentally,isthe lifeofexperience.Therefore, justas thegroundofexperience iswhollyindependent of feeling, and is fixed on the perfect work and office ofChrist;1543sonosetoffeelings,whetherbrightorclouded,mustbeallowedtoremove the eye from the grand object—nor the soul from the one surefoundation.Thechanges,however,intheDivinedispensationsarenecessaryforthetrialoftheyoungChristian’sgrace,andforhisestablishmentinChrist.Therefore let him, inhis happy experience, be directed to be thankful, butwatchful;lestitbecomeanoccasionforhispride,ratherthanthematterofhispraise; his security rather than his encouragement; his rest rather than hisenjoyment.In334VIEWOFTHECHRISTIANMINISTRYcloudedexperience,lethimaskhisheart—“Istherenotacause?”Lethimbehumbled, not discouraged—quickened to prayer, not hindered by unbelief.Let him suspect his heart, not the promises of God. Let him see his ownweakness and unworthiness, without forgetting the power and love of hisSaviour.Lethimexpecttorealizehisconfidenceonlyinhumility,self-denial,love, separation from the world, and general consistency—the absence ordeficiencyofthesewouldcastashadeoverthegenuinenessofhisfaithinhismostelevatedenjoyment.The nature, certainty, and requisites of the cross, were the subject of ourLord’searlyinstructions,1544thathisdisciplesmightwiselycalculatethecost

of impending trials. This is an admirable pattern for us, now that theprofessionoftheGospelissooftentakenupinthedreamofaflowerypath—as if the crown were easily won, or could ever be won, without the dailycross; or as if there could be amoment for the youngChristian,when thedenialofhisownwill,wisdom,orlust,willnotbeimperativelycalledfor.Nooutward circumstances of the church can alter these requisitions.He is notforcedintotheserviceofChrist;butifhewillbeafollower,thenthesearetheterms.1545Hehasnoreasontocomplainoftheirstrictness.Thesubjugationofhismindtothewisestregulations;thelooseningofhisheartfromtheworld;thesupportofhisGraciousMaster;andacloserconformitytohisspiritandexample;willbethehappyandpermanentfruits.“TheSpirit of a soundmind”must also be strongly inculcated.A defect injudgment is a frequent attendant in the early stageof profession.Themindloses its balance under the first influence of a strong excitement. Theaffections are tumultuous rather than rational.Like “the cracklingof thornsunder a pot,” they blaze furiously, but with little heat and with speedyextinction. Comfort rather than truth is the object of search. Feeling ismistaken for faith—animal sensations for religion, which is too oftenestimatedbytheirdepthandvariety,ratherthanbytheirconnectionwiththeholy character of Scriptural truth. In variousways, emotionalism, delusion,foolish and unjustifiable practices, often spring up with serious personalinjury, and much to the hindrance and discredit of the Gospel. Hours aresometimeswasted,evenovertheBible,inasuperficialandirregularcourse,under the mistaken conception that, not only vain pleasures, but solidpursuits, and even relative obligations, are inconsistent with the exclusiveclaimsofGodupontheheart.ThusonesetofgracesisexhibitedtotheTHEYOUNGCHRISTIAN.335exclusion of other graces of a different character, but of equal importance;presenting amis-shapen figure in place of the symmetry of graces in “thebeautyofholiness.”Thewatchneedsaregulatoraswellasamain-spring,tomaintainthatuniform,harmonious,andsubservientmotion,whichaccuratelyrepresentsthesuccessionoftime.Holinessinitsfirstmotionsmaybefullofheat and joy.Butwemust give it time to settle into temper andhabit.Thegospel acts on thewholeman, regulating everydispositionby its authority,andexercisingitinitsdueproportionandcombination;thusitintroducesitssubjectintothehighprivilegeof“adorningthedoctrineofGodourSaviourin

allthings.”Wemustalsourgetheimportanceofinculcatingsubjectionandconformitytosuperiors(whetherinageorinrelativeconnectiontous)inallthingsthatareconsistent with the paramount authority of God. Young Christians(particularlythosewhoareyounginage)oftenoffendhere.Untemperedzealgives needless offence to religion, and (as they later discover) it bringsdifficulties into their own path.Alongwith urging a yielding character,weshould alsourge firmness inwithstandingworldly compliance.On topof anaturally firm temperament, submission—especially to parents—should bepressed.Otherwise,awarmzealforGodwillonlyprovetobeanindulgenceofself-will,andanimpatientrestraint.LetiteverberecalledthatnothingbutthepositiveobligationofaDivinecommandcansetasidethedeferencethatissojustlyowedtoparentalauthority.Topreserveajustequilibriuminthisexercise, and to assist progress towardsmaturity, the counsel of a friendoftestedsympathy,experience,andconsistency,wouldbeofmaterialservice.Butafterall—ourwatchwordofcounsel,admonition,andencouragementis—“Pressforward.”DonotletthenovicesatisfyhimselfwithbeingasincereChristian.LethimseektobeanadvancingChristian.Lethimrememberthathispresentattainmentsareonlythecommencementandnot thefinishingofhiswork.Lethimconstantlyexamineandexercisehis faith.Lethimguardagainstneglectinghisownheart—initsremissnessorfalsesecurity;againstneedlessfellowshipwiththeworld;inordinateenjoymentoflawfulpleasure;neglectoftheWordofGod;formalityinduty;andthepowerofbesettingsinsand temptations. Let him enter on the course of “holy violence,” in theassurancethatthefruitofhisconflictwillabundantlyrecompensehistoil.1546

Let him know that the privileges which he anticipated at some indefinitedistantperiod,wereactuallyhisportionfromtheearliestdawn336VIEWOFTHECHRISTIANMINISTRYofhisfaith;theyarenotattachedtofaith’sdegree,buttoitssincerity;andthathis fuller apprehension and enjoyment of them, far from giving license toindolence,will furnisha fresh stimulus for renewedand increasedexertion.Forgivenessofsinishispresentpossession;1547unionwithChrististhedirectsourceofhisspirituallife1548which“springingup,”bythepoweroftheSpiritin his heart “unto everlasting life.” 1549 Thus in receiving the promise, theAuthor, and the earnest and first-fruits of salvation, he “receives salvation”

itselfas“theendofhisfaith.”1550

VII.—THEBACKSLIDERSWhatMinisterisnotconversantwiththismostaffectingcase;connectedwithunsoundness of doctrine, love of the world, the indulgence of sin, or theneglect of prayer? Perhaps also, the power of unbelief, and the lack ofChristianestablishment,arelessobviouscauses,buttheyarenotlessfrequentor injurious. The unsettled professor, unable to plead a certain title to thepromises of support, is paralyzed in prayer, and left to his own unassistedweakness.Hiscomforts(ifindeedhecouldspeakofthem),notbeingbuiltonapersonal interest in theGospel,weremerelyfeelings, fancies,delusions—notfaith—andthustheyarenotasolidgroundofsupport.

Sometimeswe find thebackslider inahardenedstate.1551He flinches fromclose dealing, and advances rapidly on the high road to apostacy. Solemnrecollections(suchas“Whereistheblessednessyouspokeof?”1552)maynolonger make thoughts of eternity peaceful. The awful declarations ofScripture,1553or(asinDavid’scase)asuddenandunexpectedself-accusation—may perhaps produce conviction.1554 Yet until the man begins to feelrestlessandmiserable,thecaseishopeless.Theconvincedbackslidershouldbetreatedasifwereallygrievedoverhim—not spared, yet felt for—his conscience is probed, yet with tenderrecollection—thedepthofhisdepartureispointedout,yethehimselfmaybe“restoredinthespiritofmeekness.”1555ThustheincestuousCorinthianwasfirst handled with severity in order to produce conviction. Once he wasconvinced,hewas sustainedandconfirmed in themost tender regard, “lesthaplysuchaonewouldbeswallowedTHEUNESTABLISHEDCHRISTIAN.337

upwithexcessivesorrow,”andSatanshouldgetadvantageofthechurch.1556

Lethimbeexhortedtoadiligentuseofmeans,andaresoluteabandonmentofthewayswhichdrewhimaside.Lethimbeguidedafreshtothefootofthecross,asifhehadneverknowntheway.Therelethim“lookonhim,whomhe has pierced, and mourn: 1557 in the assurance that the same love that

pardonssins,“healsbackslidings.”1558Peter’scase illustrates the tendernessimmediately employed to deepen conviction, and to complete therestoration.1559Thepowerofthislovewillmarkthesubsequentcharacterwithadeeperhatredofsin,amorecontriteabasementintherecollectionofguilt,andamorecircumspectandcarefulconduct.1560Thesewillbecombinedwithconstant attention to the means of grace, and a higher estimation of theSaviour.

VIII.—THEUNESTABLISHEDCHRISTIAN.THEsincerityofourLord’sdiscipleswasnotmoreevidentthantheirlackofestablishment infaithandknowledge.Weoftennoteasimilardefectivenessamongourpeople.Graceismoreintheseedthanintheoperation.Itwantsexercise to draw it out into practical influence, so that love may be morefervent;faithmoreactive;andprayer,ifnotmorefrequent,yetmorespiritual.TheApostle did not treat this case of ignorance with the soothing tone ofsympathy, butwith the strong stimulantsof conviction and reproof.1561Andindeed such professors, if they do not actually come short—they at least“seemto.”1562Iftheyarealive,itisabaresicklyexistence,withlittlepowerofexertion,orcapacityforenjoyment.Iftheydidnotundervalueeventheirscantymeasureofprogress,theywouldreachoutforhigherattainmentsandmore aspiring hopes. True grace sets the appetite on edge, rather thansatisfying it. But where unbelief is faintly resisted; where indolencesubstituted for exertion; and they are “lying on their faces,” instead ofexercisingpainfuldiligence in theirwork;1563 then “the things that remain,”forlackofbeing“strengthened,”willbe“readytodie.”1564Henceweseeanarrownessintheircharity,unconcernforthespiritual338VIEWOFTHECHRISTIANMINISTRYwretchednessaround them,anda lackof interestandexertion forperishingsoulsandthegrandcauseofChrist.Possibly the first impressions may have been made by the novelty of theGospel,ratherthanbythedirectpowerofitstruth.Henceweseetheimpulseto shape a religion after our own fancy, instead of embracing the truerevelation of God—to live on the continual excitement of novelty, inpreferencetotheoldestablishedtruths.Thisnaturallyresultsinanimperfect

apprehension of the Gospel that fully accounts for defects of Christiantemper,1565 as well as for an unsteady resistance to the world.1566 Also, theneglectoftheMinistry(theinstitutionexpresslyordainedtopreventthisevil1567)producesafeebleandinconstantprofession.Perhaps themosteffectualdisciplineforthiscaseistheinculcationofanaccuratecomprehensionofthewhole compass of Scripture as the grand means of arriving at Christianperfection.1568FavoritisminScriptureisthegrandparentofbothheresyandanunstableprofession.ThewordofGod loses itspowerwhen it isseveredfromitspracticalconnexion,orwhenapartofit,howeverimportant,istakenforthewhole.Itwouldalsobewelltosetforththefullgloryofevangelicalprivileges,notonly toconsole theestablished,but toexciteandconvict theindolent.For,whatdo theyknowofbeing“filledwithall joyandpeace inbelieving?”Howlittlecomprehensiontheyhave“withallsaints,whatisthebreadth, and length, and depth, and height of the love of Christ,” as themediumofbeing“filledwithallthefulnessofGod!”1569Shouldwenotwarnthem against resting in the perception of truth, without realizing itsexperientialandpracticalinfluenceonthem?Andshouldwenotlabourtostirup close self-inquiry, an earnesthabit ofprayer, deep self-acquaintance andself-abasement,increasingobedience,andastrongerexcitementtoascendtheelevatedstationsoffaith,sothattheymightgainmoreextensive,animating,andheavenlyprospects?Especially, shouldwenot quicken them to amorehabitualcontemplationofChristas themeansofmorecompleteconformitytohisimage,1570andasteadierandmoreenlightenedprofessionofhisname?1571Oh!letthemalsorememberthatitisonlyintheperseveringexerciseofour faithanddiligence, thatourChristianprivilegescanbeenjoyed,or thatourChristianconfidencecanbeassured.1572THECONFIRMEDANDCONSISTENTCHRISTIAN.339

IX.—THECONFIRMEDANDCONSISTENTCHRISTIAN.HERE we find the combination of Scriptural doctrine, holy privilege, andconsistentpractice.ThesumoftheprayersandexhortationsoftheApostlesfortheirconvertswasthattheirviewsofdoctrinemightbeenlarged;1573theirsense of obligation more deep and active;1574 their standard of professionmore elevated;1575 their enjoyment of privileges more exciting;1576 their

fruitfulness more abundant;1577 and their course of obedience morecomplete.1578TheApostle’sexampledirectsustogoontoinstructioninthedeepest andmost solid truths,movingpast the elementaryprinciplesof theGospel;1579 here we enter largely into the counsels of God concerning hispeople—thesecurityofhiscovenantontheirbehalf—thefullerexhibitionofhis perfections in the work of their redemption, of the office and work ofChrist,andoftheDivinelifederivedfromhim.1580Bythissystemof“strongmeat”theadultChristianis“nourishedupinthewordsoffaithandofsounddoctrine,” and “his senses” will be still further “exercised” in spiritualdiscernment.ThesameactsbelongtotheyoungandtotheoldChristian;butintheoldChristian,theyaremoregroundedandsolid.TheordinancesofGodareattendedbytheyoungwithgreaterardency,butfromtheoldwithdeeperprinciple.Theaffectionsintheyoungaremorevigorousandlively.Butwhatis gradually lost in the natural decay of their sensible operations, isabundantly compensated for in the improvement of their understanding,resolution, and judgment. Spiritual subjects have changed their seat in thesoul. If they are less sensibly exercised in the affections (though it mightsometimesdowelltokindleexcitement)theyaremorepermanentlyfixedinthemind.Thechoiceismoresettled,intelligent,anduniform.Ifthereislessspiritualexcitement, there isadeeper insight intospiritualcorruption,andadeeperfixedhabitintheGospel.

Apart fromaffliction (amost importantmeansofgrace to theChristian1581)theactiveoperationofspirituallifeandjoywillstrengthenandestablishhisdaily progress heavenward. His release from the dominion of sin; hisfellowship with Christ in his sufferings, death, and resurrection,1582 hiscontinualviewandapplicationofthe340VIEWOFTHECHRISTIANMINISTRYcross, constrain him with irresistible and most delightful influence.“Beholding as in amirror, the glory of the Lord” prostrates his soul in anadmiring, adoring, and transforming contemplation.1583 Sinking in humility,heriseshigherandhigherinknowledge,holiness,andlove.HisesteemofhisLordmoredeeplyimpresseshisheart.Heglowswithincreasingfervour,withmore constant and assured delight, with more wakeful and animatinggratitude.AndthuseveryexerciseoflovebringsoutagrowingconformitytotheDivineimage.Itisdifficulttoturntohumanwritingsforafullexhibition

ofthisheavenlyglory.Mr.Romainehasdrawn,sofarasitextends,asimpleandbeautifulportrait; it is imperfecthowever,because it lacks thepracticalfeaturesoftheScripturalsketch.Baxterhaspresenteditsfeatureswithmuchfire, force, and power of enchantment—but he has often so disguised hisfigurewithhis ownconstrained feelings andmetaphysical restraints, that itseemslikeanangelinfetters.PerhapsLeightonmaybesaidtohavegiventhefullportrait,both inhiswritingsand inhischaracter,withas little touchofhumaninfirmityascanbelookedfortillthebrighterdaysofthechurch.Yetwith this love, as the grandmaterial andmeansof edification,must becombined a positive enforcement of Evangelical warning. David expresslyacknowledged the value of this Scriptural discipline;1584 nor did the fear oflegalismdetertheApostlesfromconnectingit,asapartoftheGospel,evenwiththefullestviewofthegloriesoftheirGreatMaster.1585EachwarningofScripture has indeed its ownmeaning; yet applying to both classes of ourpeople.Totheungodly,thosethreatenings“workwrath”inthedreadoftheirenemy and judge, Christ—but to the righteous, they produce awholesomefearofa“jealousGod,”lovefortheholinessofhisdispensations,1586agodlyfear of sin, and a quickening stimulus to use the appointed means ofpreservation.1587Aprominentdisplayindeedof“theterroroftheLord”wouldsavour of the covenant that “engenders to bondage;” but exclusivelyministering the promises of the Gospel, blotting out all enforcement of itsthreatenings,wouldnotonly incur theguilt ofmutilating thewordofGod,and of failing to “warn the wicked of his way;” but it would deprive thebeliever of a Divinely-ordained means of his preservation andestablishment.1588THECONFIRMEDANDCONSISTENTCHRISTIAN,341TheApostle’sexhortationtotheHebrews,furnishesanadmirablepatternofthis mixed mode of address. Though he styles them—“holy brethren, andpartakers of the heavenly calling,” he does not spare to “rebuke themsharply,” as “dull of hearing:” even setting before them the doom of theirrebellious forefathers, and of miserable apostates among themselves, as anincentive to that holy fearwhich is always anecessarypart of thegraceofperseverance;whileheconcludesbyexpressinghisgoodopinionconcerningthem, and by setting out the “strong consolation,” that arises from theimmutablecertaintyofthefoundationoftheirhope.1589Thusthedarkground

occupiessolargeaportionofthecanvass,evidentlywithaviewtodisplayingmorevividlytheattractivegloryoflove,sheddingitsbeamsoverthegloom.ThusalsotheChristianequipoiseismaintained.Thebalanceoffaithwithfearpreserveseachprincipleinitsduesphereofoperation—itrestrainsfaithfrompresumption,thefearfrombondageandunbelief.TheWriter feels deeply impressedwith the responsibility of this individualanddiscriminatingMinistry.Therecollectionthateverywordwespeaktotheseveral classes has a bearing on their eternal state—it clothes it withinexpressible importance with regard to those classes, to our ownconsciences, and to theChurchofGod.Ouroffice actsultimatelyupon theconscience1590—the various perplexities of which require the most skilfultreatment.FortherightinterpretationofthemindofGod,wemustnotonlyhave learning inDivine things, butwemust ourselves beDivinely learned.ForhowcanweknowthemindofGod,exceptbytheunctionandteachingofhisownSpirit?’1591Toqualifyourselves, therefore,forthisanxiousservice,we need close acquaintance with the human heart (our own heart inparticular)—adeep-searchingknowledgeofScripture—acarefulstudyofthebestworksoncasuisticandexperientialdivinity1592—mostofall—aspiritofhumble342VIEWOFTHECHRISTIANMINISTRYand importunate prayer for constant and increased supplies of “thewisdomwhich is from above.” It is obviously most important to add to this aknowledge of the constitutional temperament of the individuals. Anoptimisticmindwould give a delusive character of ardour and intensity toreligious impressions. A constitutional depression would obscure thesymptoms even of a genuine work of faith. An undue confidence, orbackwardness,wouldneedadifferent toneofaddress—itwouldneed toberestrained,cautioned,orencouraged,“asthemattershallrequire.”1593TheWriterdoesnotpretendtohavegiveninthisdetailacompleteMinisterialdirectory.Sodiversifiedarethefeaturesbothofsinandgrace,thatnohumansourceshaveever furnishedhimwithruleswhichdidnot leavemanycasesunprovidedfor.Hehasaimedonly tosketcha fewbroad linesand traitsofconversation,whichmight insomemeasuremeet theprominentdifficulties,andbereadilyfilledupunderDivineteachingatthemomentofemergency.Experience shows us that, often, themost difficultwork remainswhenwe

havecomedownfromthepulpit,needingspecialdirectionofprayer,study,andcarefulregardtoourMaster’sministrationforitseffectualdischarge.Oneparticular,however,wecannotmistake:thattoallpersons,ofeveryclassandateverystage,theattractionsofthecrossmustbeunfolded,anditsheavenlyglorybemadeintelligibleforeverypurpose:ofconvictionandconversion,ofinstruction and sanctification; for the establishment, comfort, and eternalsalvation of all who are willing to receive it. It is a grand specific that isapplicabletoeveryvarietyandcomplicationofdisease;itisequallypowerfulto break the hard heart, or to heal the broken heart. The timid ormistakenexhibition of it, is but a feeble instrument of conviction: while the wilfuldisguiseandmisapprehensionofitwillbeblastedwithineffectiveness.VISITATIONOFTHESICK.343

CHAPTERIII.THEVISITATIONOFTHESICK.

ThisDivinely-appointedwork1594—oftentheonlykindofficethatwecandofor our people—is aMinistry of special responsibility. God himself is thePreacher,speakingmoreloudlyanddirectlytotheconsciencethanthemerevoiceofman.Ourwork,therefore,istocallattentiontothespeakingvoiceofthisDivine rod.1595Again, in the sinner’s contactwith ‘Death—that terribleandthunderingPreacher,’1596—adeeperimpressionissometimesmadeinthesick chamber than in thepulpit.Most of all at this crisis, the conscience ismoreorlessawakened—theneedofaRefugeisacknowledged—theprospectofeternitywithoutitisdreaded.HowgoldentheopportunitytosetforthourSaviour, ineveryofficesuitable—ineveryofferofhisgracesofree,andsoencouraging!Therefore, neglect or error in this Ministration, involves consequences farmoreresponsiblethanmedicalinattentionorunskilfulness—itistriflingwiththesalvationof immortal souls. ‘This intolerabledefect inMinisters’ (asanold Writer observes) ‘never shows itself more shamefully, or with greaterhurt, thanwhenmenneed spiritual help at the hour of death, or in timeofgreat affliction.’ 1597 ‘Opiate divinity’ 1598 is too often administered toslumbering souls, instead of awakening excitements of anxious alarm inthem. Perhaps nowhere are our faith and seriousness more painfullyexercised, and nowhere do we more sensibly realize the importance of“rightly dividing the word of truth.” The temper of the individual (whosometimeshatestheremedymorethanthedisease),andthefearfulmischiefswhichmight result froma small error in his treatment,1599 addmuch to thedifficulty—so that (it is seemingly intimated) it is “one in a thousand” thatparticularlyexcelsinthiswork.1600

The promiscuous1601 use of a general form of service cannot berecommended.1602 The 67th Canon determines the use of the appointedservice,344VIEWOFTHECHRISTIANMINISTRY‘as thePreacher thinksmost necessary and convenient’—this is awise andnecessary discretion since (whatever its excellence may be) it has the

disadvantageof‘notbeingparticularenoughforeachdistinctoccasion.’1603It would be impossible to give general rules for difficult cases; when theycome before us, we can scarcely judge them with any certainty, and ourjudgmentisdeterminedbyaverysmallmatter.Weonlymentionafewhints,suchasfirst—Thedutyofweighingourwordswithmuchpreviousmeditationand prayer. The case too often meets us in the regular routine, and iscounselledonlyby the suggestionsof themoment. ‘It is rather strange’ (asOstervaldremarks)‘thatMinistersshouldtakesomuchpainstopreparetheirdiscourses for the pulpit, and take so little pains to prepare for what theyshouldsaytothesick,orhowtoconducttheirvisitstothem,thoughitisoneofthemostdifficultandimportantofficesintheMinistry.’Habitualreadiness,without much considerate and prayerful exercise, will afford no warrantedexpectationsoftheDivineblessing.Wemustapproachthesickinthegarbofafriend.Ouraim(unlikethatofthemedical attendant), is often unconnected in his mind with any definiteprospectofbenefit.Itismorenecessary,therefore,thatweshouldenterfullyinto his case—that our spirit, manners, and voice should exhibit manifestsympathy—likeourMaster,whenhestoppedthebieratthegateofNain,andwept at the tomb of Lazarus.1604 Nothing more successfully engagesconfidence, than when the official garb shows “a brother that is born foradversity.”1605Weshouldendeavourtoobtainanaccurateknowledgeofthecase.Andherethe vast variety of cases (each of them having some distinguishingcharacteristic) and the great mixture and combination found in each, evenwhenitsproperindividualityisascertained,presentnosmalldifficulty.Thisestablishestheimportanceofgeneralvisiting, inordertogainthenecessaryknowledge.TheVISITATIONOFTHESICK.345physician cannot prescribe without feeling the pulse, and enquiringconcerningthedietandhabitsoflife.Hetakespainstoconversewithfriends,andgainshisinformationfromeveryquarter.Thusmustweprudentlygatherfromthebest—and,asfaraspossible,fromChristiansources.In the treatmentof thecase,we shouldendeavour tobringout someof the

diverseapplicationsofScriptureaccordingtothesymptomsevolvedforourdirection. The Psalms are particularly suitable from their simplicity oflanguage and sympathy of feeling; and especially as furnishingmatter andmoulding for prayer, both for and with the sick person. Our Lord’sconversation with Nicodemus embraces the two main points for theinstructionoftheignorantandcareless—thenecessityofthechangeofheart,and faith inChrist—theworkof theSpirit, and theworkof theSaviour.1606

Hissubsequentdiscoursetothemultitudeisuniversallyapplicable,markingthe freeness of the Gospel for the encouragement of the sinner; and itsspiritualityfortheconvictionoftheself-righteous.1607Hisclosingdiscoursestohisdisciplesarefraughtwithconsolationandsupportforthepenitentandestablished Christian.1608 The Epistles furnish equal variety of suitableinstruction.Sometimesitmaybeadvisabletotakeawholebook,orseveralconnectedchapters,togiveacomprehensiveviewofevangelicaltruth.Ifthisbecomes too general and pointless, we might combine some detachedportions that allow for a closer,more particular application. Every passagebringsoutsomeexhibition(moreorlessdirect)ofChrist.Heisthecentreofall—“theway,thetruth,andthelife,”inallandineach.Fromhim,therefore,wemayeasilyputtheseveralpartstogether,andenlargeoneachseparatelytoanyextent,aimingtoapplysuitabletextstothemainfeaturesofthecase.TheCreed,orsomeotherpartoftheServiceoftheVisitationoftheSick,mightbedrawnoutintoasimpleanddetailedsystemofinstructionandexamination.Somethingfromtheperson’sownmouthwillgivethemostpointedgroundofouraddress;whileafewkindandconfidentialenquirieswilloftenengagehisconfidence,anddrawoutsomecloseandawakeningrecollectionsonthestateandprospectsofhissoul.Indoubtfulcases,wemayprofitablyrefertotheseenquiries,addingourplainandseriousviewofhisstate,andleadinghimtoearnestprayerforincreasingself-awareness.Thetreatmentofcaseswilloftenexercise“longpatience.”Acold,unmeaningassentmaymeetusfromdaytoday—perhaps346VIEWOFTHECHRISTIANMINISTRYfrommonthtomonth.Herewemustvary—notthetruth—butthemediumofitspresentment—suchasawordcasuallydropped—atract leftbehindus—occasionalvisitsofa familiar rather thanofficialcharacter.Yet theconstanteffort to“bringforthnewthings”maypartaketoomuchofhumanwisdom.The unvarying repetition of the “old” statement has generally proved to be

“thewatersthatwearthestones.”1609Legalexpressionsincommonusemustoften be tested by the standard of their own imperfect mode ofcommunication,ratherthanbytherulesofstrictaccuracy.Noregulationscanprescribetheprecisemeasureofattendanceuponthesick.Imminentdangerdemandsourconstantcare.Thenearnessofeternitygivesan infinite import to every opportunity of instruction. Yet in other cases,frequent visits should not ordinarily be long. In cases of particularrepulsiveness,someintermissionwouldbeadvisable—watchingforopeningsand important emergencies, however unexpected. The time of visitingmayalso vary. Sometimes regularity is desirable, and often it is inexpedient—customary attendance usually losing something of its impressiveness. Asystem without a system is generally to be preferred—perseverance andwatchfulness rather than exactness—under all circumstances, however,consideringtheconvenienceofthesick.Noneofus,wepresume,willrestrictour attendance to cases of spiritual indulgence and refreshment. The moreunfavourablecases, if lessexciting,willeventuallybefoundtobeanolessprofitabledepartmentofourvisitationsintheexercisesofcompassion,self-denial,anddependenceonDivineaid;andinthecheeringencouragementoftheprofferofafreesalvationtothosewhoare“readytoperish.”The importance of Ministerial faithfulness cannot be too highly estimated.This is not a time for common-place topics of trifling, or for “prophesyingsmooththings.”Theemaciatedcountenanceofthesufferer,thesymptomsofdeath,mourningrelationsaround,indeedcallloudlyfortenderness.Butlovefor the immortal soul, and intense interest in its eternal destiny, call louderstill for fidelity of treatment. Our first concern must be to be plain, andstudiouslyfaithfulinourexhibitionoftruth.Wehaveagreattemptationfromthesufferer’swillingness tobedeluded, fromhisgreedydesireforcomfort,andfromthefalsetendernessofhismisguidedfriends.1610ButunfaithfulnesswillundoourownsoulsnoVISITATIONOFTHESICK.347

less thanhis.1611 Silence is cruelty. For the knowledge of the sufferer’s realconditioneitherwayisforhisadvantage—thathemayenjoythecomfortofhissoundness,orbesavedfromthecertainruinofhisowndelusion.‘Whileyouaretender,therefore,’(Mr.Masonchargesus)‘besuretobefaithful,andhave regard for theapprovalofyourconscienceafterwards.Remember that

youareaMinisteroftheGospel;andmustnotsacrificethecauseoftruthandgodlinesstoafalseshameortenderness.’1612Wemust,however,likeskilfulphysicians, mingle emollients1613 with corrosives: 1614 labouring to work asolid,notasuddencure:andnevercausingpain,exceptwhennecessaryforthe case, and with the purpose of effecting a radical cure. The charge ofharshnesswillthenreflectonourmessage,1615notonitsdelivery—whileourfull display of the encouragement and invitations of theGospelwill provethatweonlypointedout thedanger tosave thesinner fromruin,and tosetbeforehimasureandeverlastingrefuge.Normustweforgettoinsistontheloveoftheonewhoafflicts.Hereweseethat clear view of that paternal character of God,1616 which sustained theRedeemer’ssoulinhisbitterestmomentsofsuffering.1617ItisaFather’slovethat strikes, in order to humble his rebellious child; and to support hishumbledchildwithsuchsustainingpeacefuljoy,thathekissestherod,whileit is in the act of striking him; and feels that comfort in the endurance ofaffliction,whichheanticipatedinhisremoval.HerethenwemustpointouttheREASONforaffliction—itis“notwithoutnecessity”1618—“comingnotfromtheground,”butfromthegoodprovidenceofGod1619—itsEND—forthetrialof faith, and for the glory of the Saviour 1620—its DUTIES—self-inquiry,1621

watchfulness,1622 faith,1623 submission,1624 and thankfulness 1625—its FRUITS—theremovalofsin,1626thehumblingofthesoul,1627thelooseningoftheheartfrom the world,1628 a larger spirit of supplication,1629 the establishment ofChristianassurance,1630andjoyful348VIEWOFTHECHRISTIANMINISTRY.

anticipation of the heavenly inheritance.1631 In “a weaned soul”1632 and acheerful suffering spirit, the full blessing of this visitation of love will berealized.ItisofinfinitemomenttomakeChristthesumofourinstructionstothesick.This indeed is thespecificobjectofourcommission;as the“Interpreter”ofthesepainfuldispensations,toexhibitthe“uprightnessofGod”inpunishingand pardoning sin—“having found a ransom;” and thus, as in the camp ofIsrael, to lift up the bronze serpent,1633 with the warrant and inscription

—“Lookand live.” 1634This is theonlygospel for thesickchamber.To telltheimpotentmantolabourforheavenbyhisownworks,islikemockingthemiseryofthewoundedIsraelitebycallinghimtohiswork.Now,perhapsforthe first time, he feels his impotence. Towork therefore, is to despair. Butpoint his eye to the pole—and it is “life from the dead.”1635 And here thesimplicityofourworkgreatlyassistsus.Unlikethephysician,wehaveonlyone remedy with diverse applications, but equally adapted to all: forconviction, life, consolation, holiness. Indeed, we use the law—not asMinistersofthelaw—butas“aschoolmaster,tobringthemtoChrist”1636—not,however,withholdingtheGospeltillthelawhasfullydoneitswork;butpresenting the Divine physician through the Gospel in order to show thesinnerhisdesperatedisease,andtoexcitehisdesires,andtosoftenhisheart,thathemightimmediatelyapplytoChristforhealing.Thusweproclaimanopendoorunderthemostdespondentcircumstances1637—aninvitationtoall—and discouragement to none—security to the people of God.1638 Allinstructionisessentiallydefective,thatisnotgroundeduponthisfreeandfulldisplayoftheGospel,whichfurnishestheonlyeffectualprincipleofholinessinbringingusintounionwithGod,andconformitytohisimage.We cannot forbear to remark the comfort of going to the sick only as theLord’sinstruments.Thisisthewarrantofourcommission—“Messengers”—sent by God for this express purpose. What a relief from that excessiveanxietywhichoftenhindersthefreedomandcheerfulnessofourspirit!AndwhatawarranttoprayinfaithforGod’spowerinhisownordinancewhich,likeeveryDivineinstitution,carriesapromisewithit;thepleadingofwhich,andthebenefitresultingfromit,arehinderedonlybyourownunbelief!VISITATIONOFTHESICK.349Werecommend,asageneralrule,toconcludeourvisitstothesickwithshortbut solemn prayer, moulding the precise petitions most suitable to hiscircumstancesandspiritualcondition.Hiscasemaynotalwaysallowfortheact of prayer. Sometimes however, Scripture prayerfully expounded, orejaculatory petitions mingled in the course of conversation, will be anacceptablemeansofsupplicationaccordingtothespiritoftheScripturalrule,andwithapromiseofspiritualbenefit,ifnottemporalbenefit.1639Weneedscarcelyobservetheparticularcautionrequisiteinadministeringthe

sacrament to the sick. “While to the Christian pilgrim it may be the trueviaticum1640 for the last stageofhis journey;by formalists,andevenby thecareless, ‘it is desired, as the passport on the road to heaven, which theyexpectwillanswertheirpurposeatonce.’1641AfamiliarexpositionofJohn6isthebestpreparationforreceivingit;notasenforcingtheobligationofthecommemorativecommand(towhichtherewasnoimmediatereference),butillustrating the nature and operations of that faithwhich alone qualifies thecommunicantto“discerntheLord’sbody.”

Wemustnotforgettheinstructionoftheattendants,1642whichindeedisoftenamostimportantmediumofindirectaddresstothesick.Howimpressiveisthescenebeforetheireyes,inthevividpictureoftheconsequencesofsin,thevanityoftheworld,thenearnessandunspeakableimportanceofeternity,andof an instant preparation for it! We must inculcate their immenseresponsibilitytoaddthecareofthesickman’ssoultothecareofhisbody;toavoid the too successful diversion of impertinent topics; to make use oftimelyopportunitiesforreadingorinstruction,andtoseekinspecialprayer,apermanentblessingbothuponhimanduponthemselves.Nor must we omit the convalescent in our consideration. Bishop Burnetadvisestoexactfromthesicktheirsolemnpromisesofrenovatingtheirlifeintheeventof their restoration.1643Our futureMinistry to themwillbesettinghomethesesick-bedengagements350VIEWOFTHECHRISTIANMINISTRYfor their constant remembrance, yet in the deepest sense of their utterhelplessness,andentiredependenceonthestrengthofChrist.Toeachofthemwemightsay—“Behold,youaremadewhole;sinnomore,lestaworstthingcomeupon you.” 1644 To allwe should recommend daily application of thelessonswhichtheyhavelearnedinthisschool;1645dailyprayertokeepalivetheteachingoftheSpiritintheirseasonsofaffliction;1646dailyrecollectionoftheir particular trials;1647 daily renewal of their sick-bed vows;1648 and daily“remembrance”of“thosewhoareinadversity,asbeingalsointhebody.”1649

CHAPTERIV.PASTORALMINISTRYOFTHEYOUNG.To the intelligentChristian, anxiously rejoicing in thegrowingprospectsoftheChurch,nosight ismorefullof lifeandpromise than thatof thePastorfolding1650 the lambsof theflock in the“greenpastures,andbeside thestillwaters”oftheGospelofpeace.‘Myfirstandgreatestsuccess’(saysBaxter)‘wasupontheyouth;andsoitwasthat—whenGodhadtouchedtheheartsofthe youngwith the love of goodness, andwith delightful obedience to thetruth—invarious instances,manyof their friends, fathers,andgrandfathers,who had grown old in an ignorant and worldly state, fell into liking andloving piety. It was induced by their love for their children, who nowappearedsomuchwiser,andbetter,andmoredutifultothem.’1651Sosensiblewas Dr. Doddridge of the importance of this work, that he resolved at hisentranceintotheMinistry—‘IwilloftenmakeitmyhumbleprayerthatGodwould teachme to speak to children in such amanner, asmaymake earlyimpressionsof religionupon theirhearts.’ 1652Theparticularencouragementofthis“morningseed-time”isthusbeautifullysetforth—‘Thisisperhapsthemost delightful of all the Minister’s labours. He has indeed ignorance tocontend with; but ignorance is more easily overcome, than that worseknowledge of “the counsels of the ungodly,” which commonly belongs tomorePASTORALMINISTRYOFTHEYOUNG.351advancedyears.Hehaseviltoencounter;butitistheevilofnature,notyetrendered obstinate by habit; the evil of vicious propensities, not yetstrengthenedby indulgence, till theattempt toeradicate isnothing less than“plucking out a right eye, or the cutting off a right hand.”—All reason, allexperience,allScripture,concurinthis—“Sowyourseedinthemorning.”Ithasoften sprungup andbrought forth the fruits of grace,when tooutwardeyesitseemedtohavebeenchokedwithtares.’1653The general responsibility of this Ministry is of the highest moment. Itconcerns the parents of the next generation. According to the profoundremarkofBishopButler,‘everysuccessivegenerationisleft intheordinarycourseofProvidencetobeformedbytheprecedingone.’1654‘Knowledge’inthe present age indeed is ‘power’—of the best or the worst character,accordingtothedirectionandcontrolgiventoit.Truly“thechildrenofone’s

youth”inthiseventfuldayare“asarrowsinthehandsofamightyman”1655

—instrumentsof themost importantgood,orof themost frightfulevil.Fortheir beneficial direction, all the schemes of human wisdom (such asmechanicinstitutes,orschoolsforusefulknowledge,severedfromChristianprinciples) are palpably inefficient. The only knowledge that impacts themass of our population is what is impregnated with the doctrine of theGospel. All else is morally powerless as a skeleton, to start into life andmotion,andperformtheexercisesofaman.But theMinisters of the Establishment have a special responsibility in thismatter. Itwell becomes them to look carefully to their anxiouswork—lest“the arrows” just alluded to, should later happen to be misdirected withmightyinfluenceagainsttheirownwalls.PublicEducation—dissociatedfromthe Church—would be a machine of powerful opposition. Without aconcentrated and vigorous effort, we may live to see the next generationformed on the principles of Dissent—themost valuable part of our chargewouldbecutasunderfromus,andgrowupseparatefromourcommunion,ifnotinhostilitytoourconstitution.ThenindeedtheEstablishmentwouldloseallherholdon theaffectionsof thepeople, allhermoral influence, andallrespectinourcommonestimation.Inthedisruptionofthesebondsofmutualinterest,shewouldsoonbeconsideredanexpensiveanduselessencumbranceon the land. We have been well-reminded, therefore, ‘that it is out of theyoungerbranchesoftheirparochialfamily—the352VIEWOFTHECHRISTIANMINISTRYlambs of their flock—that the clergy must provide for the progressiverenovationofthestrengthofournationalandApostolicChurch.’1656Underadeepsenseofthisresponsibility,weproceedtoinvestigatesomeofthemostinterestingpointsofdetail.

I.—CATECHIZING.ACATECHIZINGMinistry—sofaraslocalcircumstancesallowforit—demandsa high place among the means of bringing our people into an early,conciliating, and instructive contact with ourselves as their spiritualinstructors.Comber 1657defines thework fromoneof theoldFathers, tobe‘theknowledgeofreligionfirstdeliveredtotheignorantbytheCatechist,andthenrepeatedby themoverandoveragain,’ firstgivingand thenextracting

the information given; or, according to the familiar illustration of aneminently practised Catechist—‘pumping knowledge into the children, andthenpumpingitoutagain.’Forthecompletenessofthesystem,thereshouldbe reciprocityof interrogationbetween thecatechumenand the instructor—theformerisnotmerelyrepeatinglessons,oransweringquestions,butaskingforafurtherexplanationofquestionseitherimperfectlyapprehended,orthatarecapableof furtherelucidation.This,however, cannot formacomponentpartofpubliccatechizing,consistentwithadueregardtothereverentialorderoftheSacredservices.Whether the Apostolic Ministry included this exercise, is not fullydemonstrable.ThetermdescriptiveoftheChristianeducationofsomeoftheearlyconverts,1658combinedwiththediversityoftermsemployedtodescribetheNewTestamentMinistry, seems to have some reference to this familiarmode of instruction.1659 The authority and practice of antiquity isundoubted.1660Menofthehighestrankinthechurchappeartohaveexercisedthemselves in thiswork.Origen’s closemode ofCatecheticalMinistrywasblessedtotheconversionofmanyheathenbystandersofinfluence.CyrilandAugustine—twoof the shining lights of the ancient church—have left theirstrongtestimonyofitsimportance.AllthegreatCATECHIZING.353names of the Reformation are on the same side. Luther’s Catechism stillforms the standard in many of the Reformed Foreign Churches.1661 Thejudgment of our own Church is manifest, from the strong language of hercanonicallegislation,fromthevaluableCatechismwhichformsapartofherLiturgy, and from the twoothers (Nowell’s andKingEdward’s),which shehas always accredited by her authority. There have been few of her greatdivinesthathavenotsettheirsealtothevalueofthisexercise,manybytheirvaluableexpositionsofherCatechism;andmany(suchasBishopBurnet)bytheir personal engagements in thework.TheRomanists seem to havebeenwellawareof thevalueof thisministry,andof itsuseasaweaponagainstthemselves—giving as one reason for the imperative obligation—‘themischiefwhichtheProtestantshavedonetotheCatholicchurch,notonlybytheirtongues,butespeciallybytheirwritingscalledCatechisms.’1662Theuseofthispracticetoourselves—ismostimportant.Itgivesusaplain,

familiar,andaffectionatemodeofaddress. It leadsus tostudysimplicityofthoughtandillustration;1663forweceasetobecatechistswhenweceasetobeintelligible to the lowest capacity.ThebreakingupofScripture—necessaryfor thismodeof instillingknowledge littleby little—suppliesuswithmuchvaluablematerialforourPulpitMinistry.Weare thusenabledtogivemuchfamiliarpersonal instruction,growingoutofcircumstanceswhichwouldbeneedlesslyoffensiveinourpublicMinistry,orotherwiseinconsistentwiththedignityofthepulpit.Toouryoungpeople—thissystemisalsomostuseful.Thepalpableevidencewhichthisimportantintercoursegivesofouroffice,asthenursingfathersoftheirsouls,tendstocement‘acordthatwillnotbequicklybroken,’farmoreeffective thanargument to attach them toourselves, toourMinistry, and totheChurch.Added towhich, imbibingmilk gradually strengthens them forthemorewholesomedigestionof“strongmeat,”sothattheygrowup‘havingtheirsensesexercisedtodiscernbothgoodand354VIEWOFTHECHRISTIANMINISTRYevil.’ On all this account, we do not wonder that the charges of ourEcclesiastical Rulers have often and earnestly called our attention to thissubject.1664Thevarietyoftactandlocalcircumstances,makeitdifficulttogivepracticalhintsonthissubject.TheCatechismofourChurchshouldofcourseformaprimarysubstanceof instruction,notasamatterof rote,butasbroken intoquestions, illustrated by Scripture, and brought forth in lively and well-directed application.To render this instruction familiar and interesting,willrequire careful study and consideration. The system, however, should beextendedtotheScripturalfield,engagingouryoungpeopletolearnaportionof Scripture, whether from the service of the day, or in any more regularcourse of study, and requiring answers, either in the explanation of thepassage,orinitsillustrationbyparallelpassages.Examinationofoneormoreof the Sermons might vary the course, or form the regular course, ascircumstances might suggest. The time following the afternoon service isperhaps the most convenient for Catechizing, where a large part of thecongregationwouldprobablysharethebenefitoftheinstruction.However,ifthe Rubrical1665 interval after the second lesson is preferred, it will benecessary to prepare the children with answers to the questions that are

proposed (to prevent the awkwardness which would result from elicitinganswers without preparation), or to confine the questions to those of thechildren,fromwhomwecanestimatereadyandintelligentanswers.1666When answers cannot readily be obtained, we must be satisfied with ourchildren carrying away the substance of our instruction, conveyed in asfamiliaramanneraspossible.Awideanddiversifiedsphereismostdesirablefor the fulloperationof thissystem,whileat thesame time, thosewhocanonly make the experiment on a limited scale, will feel the value of thatexperimentasanencouragementtopersevereinit.

II.—THESUNDAYSCHOOL—ITSIMPORTANCE—CONSTITUTION—ANDSUPERINTENDENCE.

TheestablishmentofSundaySchoolsmaybeconsideredasaneraofmorallight to our country. No difference of opinion can exist on theirimportance.1667ThesystementersintoalmosteverydepartmentTHESUNDAYSCHOOL.355ofourMinistry.Itisofteninstrumentallyanadultschool.Parentshavebeentaught to read by their instructed children. The Scriptural lessons of theschoolhavealsobeenretoldathomewithinterestingsimplicityandsuitableapplication.Andthuswespeakthroughthisattractivechannel,withextensiveandmostpowerfulinterest.Inmanycases,also,thepalpablehappyfruitsofteaching put the ignorance of parents to shame, and excite a sincere andactivedesiretopartakeoftheadvantage.AndthustheSchoolisamediumoffamilyinstruction,anditbecomestheleverwhoseforceisfeltoverthewholeparish.‘Noone’therefore‘canhavebeenentrustedwiththecareofaparishforlong,withoutobservingthatitisthroughtheagencyofhisschool,directlyorindirectly,thathewillbestwinhiswaytotheheartsofhispeople,astheirspiritualMinisterandfriend,fortheirsouls’good.’1668On all accounts, therefore, the instruction of the young is of the highestmoment. And though, like every otherMinistry, it will be the occasion ofdeeper condemnation in its neglect ormisuse, yetmany nowon earth, andmanymoreinheaven,willrememberthisimportantadvantageintheirsongsofeverlastingpraise.1669

Often is it theseed-timefor thefutureharvest.As the immediateresult, thepulpitMinistrybecomesmore intelligible and interesting.1670 Inmany caseswhere the truth is subsequently received (as with Timothy 1671), theadvantagesofapreviouslyenlightenedmindare sensibly felt;while in lessdecisiveinstances,itsrestraintsoperatewithwholesomeeffect.Thereisalsomuchpreparatorywork356VIEWOFTHECHRISTIANMINISTRYof subordinate (butmost important)benefit—there ismuchmaterial for theoperationofconvertinggraceinamindthathasbeenstoredwithScripturaltruth.For though the teachingheart is exclusively theworkofGod, yet anuninstructedmind—speaking in themannerofmen—presents an additionaldifficultytoreceivingtheGospel.Thereisalsoasupplyoffoodforadultsinthe destitution of a living voice. Besides these spiritual benefits, themoralinfluence of this system is apparent. A village with or without a SundaySchool,presentstothemostcasualeyeadifferenceinsobrietyandquietness.Many respectable servants, apprentices, and even parents, have also beenproduced. And thus, even in the deficiency of the main success, manyvaluable results are produced. Add to this that the teachers, in wateringothers, haveoftenbeenwatered themselves; and theyhave realized in theirinterestingofficialengagements,impressionsofreligionpreviouslyunknown.The constitution of the school—is the course of instruction adapted to thetaste and capacities of children. It varies from the first rudiments, to thehighest parts of the system, but it ever keeps themain object in view—theintelligentandsavingknowledgeoftheScriptures.Themererepetition,evenof the best selected Scriptural lessons, offers no satisfactory assurancetowards this object. For if thememories of children are stored, while theintelligent powers remain wholly dormant, no interest can be excited—nopermanentimpressioncanbemade.Intheroutineofmechanicalinstruction,smallclasseswithacompetentsupplyofteachersarepreferable.Eachteachermight be provided with a bag containing a copy of the books used in theclass,andacardruledbythesuperintendentforaquarterofayear—markingon one side the names of the children, with their conduct, attendance, andlessons;andontheotherside,theScriptural,catechetical,andotherexercisesforthequarter.Thetwomainpointsoftheexternalroutineareeconomyoftimeandorderof

arrangement—aimingtogiveasmuchinstructionaspossiblewithintheverylimited time allowed. A quarter of an hour is sufficient for a devotionalopeningoftheschools.Fiveminutesmoreshouldincludethedispositionoftheclasses—sothatintwentyminutesthewholesystemshouldbeinregularoperation.Dueregardshouldbepaidtoproperdivisionoftimeallottedtotheseveralexercises.Hearthelessonfromthewholeclassinonevoice;orifthisisimpracticable,distributingitinsuccessiveverses,oritspartsinrotation-—willeffectmuchtime-saving.AnarbitrarydivisionofthepartstoeachchildwouldpreventTHESUNDAYSCHOOL.357anycollusion,and itwouldsecure the learningof thewhole lesson.Bythismode, the time requisite for each child is given to thewhole class at once,whiletheattentionofeachisengagedinthewholelesson,withoutlistlessnessor disorder. The importance of insisting on perfect lessons cannot be toostrongly inculcated. Imperfect lessons are only transient; while instructionsolidly acquired has been retained through life, and even formed (as theWritercan testify fromhisownobservation) theviaticumonadeath-bed—thefoodandnourishmentofeternallife.Toooften,however,fromthedisproportionatesizeoftheclasses—thelengthornumberof lessons—or the imperfectmannerof their repetition—littleornotimeisleftforcatecheticalinstruction.Inreading,oneormorechaptersoftheBiblearegonethrough:attentionispaidtoacorrectmodeofreading;butstill,no time isgiven toexplanation.TheChurchCatechism,or ahymn, isrepeatedinthesameway,withouttheinfusionofoneintelligentideaoftheircontents.Nowthislackofconnectedandexpositoryinstructiondeprivesitofinterestandprofit.Theplanlackssimplicity—alesservarietyofbooks,witha greater unity of system. Provide for the older classes some goodcatecheticalexercisesontheCatechism;breakingeachpartintothesimplestquestions, and requiring the children to supply the answers. Thus not onlytheirmemories are employed (where the answers are subjoined and learnedbyrote),buttheirmindsareexercised.Theexplanationofdifficultwordsorterms,withScriptureproofsofthedoctrines,mightbeadded.Fromthelackofthissystem,probablythelearningoftheChurchCatechismbyroteseldombrings an intelligent apprehension of this most admirable formulary ofdoctrine.Somesimilarpreparatoryexercisesonsomeeasiercatechismmightgraduallytraintheyoungerclassesforanaccurateunderstandingofourown

Catechism.1672358VIEWOFTHECHRISTIANMINISTRY‘.Next—Let the lessons consist of a system of Scriptural exercises. Eachdoctrine or precept, supported by one or more obvious and popular texts,mightbewrittenonthebackof the teacher’scard,andbedistributedin theclassesasoneofthelessons.PortionsofScriptureconnectedwithitmightberead,andinpartcommittedtomemoryforthesucceedingSunday.1673Thosewhocannotread,mighthavetheportionreadtothem,andbequestionedonit.Themodeof oral teachingmight here bemost usefully applied; amodewhich(thoughlittlemoreislearnedbyitthanoneortwoversesonSunday)stillhasmanyadvantages,ofcurtailingtheexpensivedemandsforbooks,offixingahabitofattention,andofensuringperfectlessons.Bymeansofthisunity of system, the Minister examines the whole school with far greaterfacility than he could have gone through the examination of the severalclasses. And this official inspection is of the highest moment ‘as anintelligent, presiding mind—of authority, to rebuke and check;— ofknowledge,toinformandcounsel;—ofspirituality,tocommunicatethattruewisdomwhichisreallyvaluable;—ofvigilance,toobservethefirstdawnoflight upon the soul;—and of patience, to watch and foster its progressiveincrease.’1674Addtothis theinfluenceof thissuperintendenceincementingthe bond,which should ever subsist between theMinister and the youngermembers of the parochial family. And surely nothing can be an object ofhigherinterestwithus,thantothussecuretheaffections,earlyon,THESUNDAYSCHOOL.359of so important a portion of our charge. They will listen to our publicinstructionswith intelligenceandadvantage ifwehaveaccustomed themintheschool toourmodeofpresentingChristian truth—especially ifwehavetaught them to look up to us as their nursing-fathers and their friends. Nocharacter, therefore, ismore consonant toourgranddesigns than that of “ateacher of babes”—the affectionate instructor of children. If, however, thevariousdemandsonour timeandstrength restrainourpersonaldirectionoftheschool,wemightatleastopenorclosetheday,orboth,withsomeshortcatechetical exercise or address, concludingwith singing and prayer.Everycontactwiththismostinterestingpartofourflockwillqualifyusforamoreaptandeffectivedistributionofthetruth.

TheHymns—of the school should be simple and evangelical—but not tooexperiential.Theyformaninterestingpartofthesystem,andoftenfixuponthememorywithparticularpowerofretention.InordertoeverkeepthebookofGodinviewas thebasisof instruction, thechildrenmightbequestionedaboutthem,andScriptureproofsmightberequiredoftheirmaindoctrines.1675Yet this course of exercisesmust always leave room for Scripture reading.Perhaps small portions are preferable to larger; answering the purpose ofimprovingintheletter,whileacatecheticalexaminationwouldexpoundthespirit and the application. The reading lessons should be selected from thesimplestpartsoftheBible.ThenarrativepartoftheGospelsmightbechosenfortheyoungerclasses,andindeed,atthecommencement,forall.ThentheNewTestamentmightbe read through in its course.As the timewouldnotallowaregularprogressthroughtheOldTestament,aslightoutlinemightbetaughtorally,andaportionofschool-timewellemployedinreadingatlengththeimportantchaptersconnectedwithitssuccessiveparts.1676Onthewhole—itisexpedienttodiversifythedetailsasfarasitisconsistentwith the unity of the system—‘to drop the truth into narrow-mouthedunderstandings; and thereon to graft exhortations, which may draw thecatechumen into declared resolutions of piety, which is one of the things,whereanabundanceof360VIEWOFTHECHRISTIANMINISTRY

wisdomandprudencemaybedemonstrated.’1677Throughoutitisimplied,thatreligionstandsaloneinthesystemofthisconsecratedday,withoutpartnershiporcompetitionwithsecularinstruction.ThefullprominenceofScripturalinstructionis,however,necessarytosecurean implicit reverence for the Sacred Book. Youthful obituaries, howeverinteresting, should be introduced only sparingly even into the unoccupiedmomentsoftheschoolday.Theyoftentendtoexciteafictitioustaste,whichindisposesthemindtosolidanddidacticinstruction,asifthesimplereadingof thebookofGodwas a task rather than a privilege.SuchnarrativeswillfindtheirmoresuitableplaceinaSundaySchoolLibrary.Ineveryway,thefearfulspreadofinfidelpoisondeepensourresponsibilitytogroundchildreninScriptural knowledge—thus providing them, as far as it lies in us to do,

“with the armour of righteousness on the right hand and on the left.”WeshouldnotwillinglyallowachildtoleaveourschoolswithoutsomegeneralideaatleastoftheDivineauthorityoftheBible,andwithoutthetestimonyofourownconscience,thatwehavecarefullyendeavouredtoeducatehisheart,nolessthanhismind,inthefundamentalsoftheGospel.1678

But the improvement of the school mainly depends upon its efficientsuperintendence.Thedirectionof themechanism, thesystemof instruction,and thechoiceof teachers, shouldbeunder thesupervisionof theMinistry.The selection and control of the teachers requires much prayer andconsideration.Theyshouldbemarkedbyreadinessandintelligence,generalgood conduct, and, if possible, by consistent godliness. The discretionallowedtoTHESUNDAYSCHOOL.361themmustvaryaccordingtotheirqualifications.Considerablelicensemaybegiven to piety, education, judgment, and experience. But piety, with anunfurnishedorundisciplinedmind;orsteadinessandgoodintention,withoutChristian principle, require more immediate and minute control. The realpower,however,shouldbevestedinthesuperintendentdirector,underwhomallshouldactuponaregularsystem.1679Aninefficientagencymateriallyimpedesthebestschemes.Theinstructionoftheteachersisthereforeoftennecessarytogiveaspringtotheworkingofthesystem.Lackofhabitandintelligenceoftenhinderstheirclearperceptionofour plans; so that they either shrink froma hearty concurrence, or they areawkward in their attempts to co-operate.Theymustnot thereforebe left totheir own resources. Booksmust be supplied to them,1680 and their preciseroutineof instructionmustbedistinctlymarkedout.Theymustbeurged totake painswith themselves at home,making theBible their constant study,endeavouring to obtain from there solid materials, simple modes ofcommunication,andpersuasiveandcheerfulearnestnessofaddress.Nor letthem suppose that these matters are easily attained; or that a mechanicalsystem, conducted without this furnishing, can be efficient. Amonotonoustoneofgravityandcontinuedexhortationonlyproduceslistlessness.Thereisadifferencebetween teachingandpreaching.Sermonsareoutofplace inaSundaySchool.Herewewantsomethingbrief, lively,expository,addressedto the conscience.The catecheticalmode is decidedly themost effective to

maintainattention,elicitintelligence,conveyinformation,andmostofall,toapplytheinstructionstotheheart.Withoutthismode,‘theBiblewillberead,not as the bookofLife, but as a class-book, orScripture lesson.The childmay become a good textuary, but will continue wholly ignorant ofexperientialreligion,andofitsblessedinfluenceonthecharacterofman.’1681

Wemust inculcate also the primary importance of bringing before childrenclear and simple statements of the Gospel; the lack of which may haverestrainedalargemeasureofDivineinfluenceonourSchools.Wemust

362VIEWOFTHECHRISTIANMINISTRYinstructourTeachersalsointhedifficultiesoftheirwork,asa“workoffaith,and labour of love.” They are our “fellow-workers with God”—as trulylabouringforGod.as themosteminentMinister in thechurch. In fact, inameasure, they takeourplace,whoseoppressiveburdenhindersus from thefull devotedness to this great work—the place also of parents, who eithercannot or will not instruct their children. Like us, they are living for theconversionoftheworld.Theyhavethesoulofeachchildcommittedtotheirtrust. Their work therefore calls for the exercise of steadiness, punctuality,perseverance, kindness, meekness, patience, and faith. Instead of beingfinished with the school-hours, it needs constant recollection in order tofurnish thedailypracticalexhibitionof theirSabbath instruction.Thus theylearn tosympathizewith theirPastor, labouringwith intenseanxietyfor theconversion of every child in their class, instead of resting with delusivesatisfaction in their external attention and progress. Thus the heart isdisciplined by prayer, faith is called into exercise, and “patience has herperfectwork.”Theywillfeelthattheyaredoingagreatwork.Theywillbelookingforpresentfruit,andyet,ifthey“donotseetheirtokens”ofsuccess,theywill continue “stedfast, unmoveable, always abounding in thework oftheLord;becausetheyknowthattheirlabourisnotinvainintheLord.”1682Where,however,theteachers(asitoftenhappens)areselectedfromtheelderchildren, or from young persons who have left the school, they must beformed into a class, practised in the best way to suit the taste of children,commanding theirattention,gaining theirconfidence,anddrawingout theirmeasureofnatural capacity and information.Wemust lend thembooks fortheir own improvement (such as those justmentioned);wemust take themunderourpersonal inspection,anddirect the turnof theirmind to themostefficientexercisesfortheirimportantwork.Ingeneral,youngteachersarefar

preferable toold, asbeingmoreeasily instructedandmanaged; andhavingthatfullspringandelasticity,whichactpromptlyonthevaryingexigenciesofthe moment, and which enliven serious instruction with cheerfulness andinterest.Theirgeneralconductmust,however,beasubjectofspecialpastoralvigilance; needing frequent counsel, caution, encouragement, or reproof,groundedontheirvoluntaryobligations.THESUNDAYSCHOOL.363PeriodicmeetingsoftheteachersareamongthemostimportantpartsoftheSunday School system.1683 We thus ascertain the progress of the school:investigate any hindrances to its advancement, the many little trials andvexations that belong to it, and suggest means for their removal; wemustrecommendadoptingnewplans;orencourageperseveranceintheoldframe-work.Bycomparingeachother’snotes,manyprofitablequestionsarestarted,andmanyimprovementsaremade.Wemarkwherewehavefailedinprayer,faith,perseverance,or interest;while thediscoveryofanypointsofsuccessbrings with it fresh energy and encouragement under more humblingrecollections.Thesemeetingsarealsomostvaluableasabondofunionwiththeteachers,strengtheningtheinfluenceofevangelicalmotives,awakeningaspiritofmutualinspectionandprovocation,1684and,joininginspecialprayerforincreasingenergy,faith,andpatienceinthework,andforalargereffusionofDivineinfluenceonit.The system of rewards and punishments requires judicious regulation.Rewards might be distributed monthly in small books1685: or annually inbooks of greater value, or in useful articles of clothing, making someadditionstoweeklydepositsforthispurpose.Weshould,however,becarefulthat the excitement of reward encourages real rather than comparativeexcellence. Emulation, awakened by competition, is the principle ofselfishness; and therefore it must be repressed as much as possible. As topunishment,theteachersshouldneverbepermittedtostrikethechildren,northemastertouseanycorporalcorrection,exceptbytheexpressappointmentof the superintendent. Inmost cases, it is desirable to resign this necessarydiscipline over to the parents. Confinement beyond the hours of school isoften found the most efficient correction. Yet we should characterize oursystem by rewards rather than by punishments, never using restraint untilmildermeans have been tried in vain. Children aremuchmore powerfully

influencedbyencouragementthanbyrepulsion.1686364VIEWOFTHECHRISTIANMINISTRYButifthemechanismofaSundaySchool—howeveradmirablyregulatedandamplyprovided—formsthequantumofspiritualinstructionfortheyoung,itwill only add further proof of the comparative infficacy of amereSabbathministration. For we cannot forget how much that is learned at school isunlearnedathome—eitherfromthehabitsof“childhoodandyouth”(which,by an infallible judgment, are pronounced to be “vanity” 1687), or by theneglectandbadexampleof thosewhoought tobe their instructors. It isnocommonmiracle,thatoneday’sstruggleagainstthestreamshouldovercomethebadhabitsoftheothersix,fallingin,astheydo,withthenaturalbiasoftheheart.Eveniftheevilsathomedonotdestroythefruitsoftheschool,yetthegroundliesfallow;weedsgrow;theboythatfollowstheploughallweekwith no home or evening school instruction, is like the ironwhich, thoughheatedinthefurnaceinordertobesoftened,hasonlyreceivedoneblow,andhasbeenallowedtogrowcold.Wescarcelydiscernthetracesofthehammer.The iron must be heated again. The Day and Evening Schools, connectedwith the Sunday Schools, give the repeated blows of the hammer. If,therefore,wecannotfastenthisconnectioninanorganizedsystem,wemustbring to bear some increased force from the general PastoralMinistry.Wemust investigate the influence of the school on the daily conduct of thechildren—on their habits of obedience, seriousness, industry, and truth—inculcatinganaffectionateandjudiciousapplicationofChristiandisciplineasthebasisofthedomesticeconomy.Wherecircumstancesallow,thechildrenshould be collected during the week. Habits of intercourse, familiarinstruction inprivate,combinedwithageneral readiness tounbend towardsthem,sothat theymight lookuponusinthelightofparentsorfriends—allthis will materially assist to open the avenues of confidence—that mostsuccessful medium of approach to the heart. Great encouragement will befound to persevere in these exercises; though parochial hindrances restrainmuchoftheirenergyandeffectiveness.Theolderchildrenalso,whoeitherhaveleft,orareabouttoleave,theschool,furnishamostanxiousMinistration.Thisperiodisusuallythecrisisintheirlives.1688IfnopowerofrestraintINFANTSCHOOLS.365

orconvictionhasbeenproduced,itistoofrequentlytheeraoftheircompletedecline in conduct. The restrictions of the school are removed from them;theybecomedisencumberedofan irksomeyoke: they join lightand triflingcompanions;andwehavethegriefoffindingthattheirinstruction,insteadofbecomingablessing,hasproved theawfulmeansofhardening theminsin.Two remedies suggest themselves to prevent thismelancholy issue.First—increasing pains to make our teaching interesting to their minds; and tocultivatethatlovewhichwillrarelyfailtoengagetheirconfidenceorrespect.Next—thatweprovidesomemeansof linking themwithusafter theyhavelefttheschool.Someofthemmightbeengagedthemselvesasteachersunderourvigilantsuperintendence;—ifwecanprevailuponthem—stillcontinuingwith us as learners—formed into a class at some separate time, either onSunday evening or during the week. Of course, the lesson system, as acompulsoryengagement,shouldberelinquished.PortionsofScripture,withtheparallelproofsorillustrations;theprincipaleventsinabookofScripture;orthedoctrines,precepts,andpromisescontainedwithinacertaincompass;the comparison of prophecy with its fulfilment; or Scripture Proofs of theCatechism,theArticles,orotherformulariesofourchurch,mightprofitablyexerciseandinteresttheirminds.Intercoursewiththemshouldbeencouragedineverypossiblewaybyemployingthematourhouses:interestingourselvesabout their temporal concerns; lending them useful books; endeavouring toplace them in respectable and serious families; enquiring respecting theirmasters; inviting themtoseeus in theirperiodicvisits to their friends; thusmaintaining affectionate sympathy and communicationwith them. Some ofthesewaysmayappearalmosttoominuteandtriflingforsuggestion;butinpractical experience, they are found to bear on accomplishing the mostdesirableends.

III.—INFANTSCHOOLS.TheInfantSchoolsystemregulatedbyChristiandisciplineandinstruction,isone of the most valuable and successful experiments on the theory ofEducation.Thebendingofthetwigsomeyearssoonerthanitusedtobebent,hasgainedaconsiderableadvantageoverthedominionofdarknessanderror;an366VIEWOFTHECHRISTIANMINISTRY

advantage,however,whichwill turnagainstus,unlesstheearlyintelligenceiscontrolledanddirectedtothegreatendof life.‘Thefirstsevenyears’(ashasbeenaccuratelyobserved)‘aretheseed-timeoflife’1689—onlythetwoorthree last years of which had been previously cultivated; while the earlieryearshadbeenlosttothechildandtotheChurch.Theimportanceofthissystemisnowuniversallyacknowledged.Yetitmaybewelltoenumeratesomeofitsspecificadvantages,andtoglanceatsomeofitsgeneralprinciples.ItisnosmallbenefittotheParochialMinistry.Itformsa nursery for the Sunday andWeekly School. Children taken immediatelyfromtheirfamiliesintotheseSchools,costmuchtimeandpainstoformtheirhabits.Butentering from thedoorof the InfantSchool,habitsoforderandattention have already commenced. The drudgery of the alphabet is alsopassedthrough,which(intheSundaySchoolespecially)interposesaserioushindrance to thepresent resultsofScriptural instruction.Theadvantages toparents(particularlymothers)areofnosmallvalue;givingthemtime,quiet,abilitytolearn,andtodotheworkofthehousewiththecomfortofknowingthattheirchildrenaresafelyandkindlyprovidedfor.Aplausibleobjectiontothissystemmightbe,theseparationofchildrenfromtheirnaturalguardiansislikely toencourageparentalnegligence,assumingmostmothersexercisedawise and effective discipline. But observation of the poor proves that theirchildren are generally unrestrained till age five or six (often when theirmothers might attend to them), and that school-habits bind the childrenhappily to theirparentsbyearly improvement in temper,subordination,andcheerfulness.Theadvantagealsotothechildrenisequallygreat—negatively,intheirdeliverancefromfilth,badcompany,andmischief;andpositively,incleanliness,order,obedience,attractiontowhat isuseful,formationofgoodhabits, correction of bad tempers, real learning, storing the mind with theelementsofScripture,earlyimpressionsofreligion,etc.etc.ItisdesirabletoconductinfantSchoolswithasmuchsimplicity,andaslittleexcitementaspossible.Greatinjuryarisesfrombringingthechildrenforwardintonotice.Aslittleaspossibleshouldbetaughtthatisuseless.Amusementandplayininstruction,howevernecessary,mustnotbecarriedtoofar.‘Theidea of teaching everything as play or entertainment,’ (as has been wellremarked)INFANTSCHOOLS.367

even if theproject couldbe accomplished, ‘would sacrifice thegreatmoralbenefitsofeducation.’Whatindulgencecouldcompensateforthelossoftheearlyhabitsofapplication?Themainobjectoftheschoolisnottoamuse,buttoinstruct;todirectthemindtothewordofGod,asthestandardofrightandwrong,andastheguidetoknowledgeofourselves,ofourpresenthappiness,andofoureternalhopes.Thisdesignwillallowmuchvarietyofillustration,such as objects, pictures, conversation, narrative, reading, etc.—in each ofwhich departments the Scriptures open an abundant field. Nor is it at allcorrecttoconcludethattheelementaryprinciplesofreligionarebeyondtheintelligenceofachild.For—nottospeakoftheirperfectsimplicity—thelightanddictatesofconsciencemateriallyassistthecomprehension.Incountryparishessomeofthechildrencomeorremainolderattheschool,than in large towns,whereotherweekly schools are ready to receive them.Butas soonas thechildrenarecapableof it, ausefulemployment (suchasknitting and platting for boys, and sewing for girls) must be found: andScripturestoriesorScripturalknowledgeshouldbetaughtorallyinthemidstoftheseoccupations.Inmanyrespects,severalsmallschoolsarepreferabletoonelargeone.Thereis less display and excitement. The main difficulty is to obtain efficientsuperintendence.Truepietymusteverbeaprimaryrequisite.Combinedwiththis,“aptnesstoteach,”decidedfondnessforchildren,quicknessinmarkingtheir character and habits, and in gaining their affections, condescension totheir amusements, good health, active habits, patience, kindness, correctingwithoutpassiontoeffectthedesiredendinthemildestmode—inthegeneralsystemofit,rulingbylove,notbyfear.Kindmanagement,however,mustbemoderatedbydiscipline,or itwill fosterasoftcharacter, rather thanasolidandstrengthenedhabitofmind.If lack of funds, room, co-operation, or other causes prevent the regularsystem, much may be done by improving the Dame Schools already inexistence.Occasionalvisits,supplyofbooks,suggestionsforimprovementintheir plan of instruction, some small increase made to the income of themistress by addition to her scholars—these trifling attempts might secureinfluence, and produce much good. In all cases, it is desirable that thechildrenmakesomepayment,howeverinconsiderable.368VIEWOFTHECHRISTIANMINISTRY

In general, however, we observe that, unless Christian instruction anddisciplinearethegoverningprinciplesofthissystem,itmustbeviewedasascheme of uncertain useful prospect, nor even probable that it canoverbalanceevil.1690

IV.—WEEKLYSCHOOLS.Onthissubjectwecandolittlemorethanlaydowngeneralprinciples.Localcircumstancesmustbothfurnishanddirectthedetail.Muchthatissimpleandeasy in practice does not allow description; and only experience candetermineitsexpediency.MuchattentionhasbeengivenlatelytoimprovetheNationalsystem—chieflytocounteracttheinfidelprojectsthatarenowafloatto sever education from religion. Many valuable subsidiary suggestionsmight,however,beaddedtoit(theresultofexperimentsontheprinciplesofeducation)formorelocaladaptation;sothatinestablishingorre-modellingaweeklySchool,itwillbehighlydesirabletomakeuseofallthehelpsthatareafforded, and to inspect different experiments in actual progress andefficiency. The design of theWeekly School is to provide cheap and solidinstruction for every child in the parish. In Tillage Schools, the variety ofages, and the great difficulty of ensuring regular attendance, are moresensibly felt. Indeed the enforcementof attendance is often scarcely just orexpedient; where the absence of the children is occasioned by their earlytrainingtoindustriouswork,necessaryfortheirlivelihood.Yetasthelicenceis frequently abused both by children and parents, some trifling reward forregular attendance at the end of the quarter, often marks the differencebetween necessary and unnecessary absence. The children’s payment of apenny (more or less), connected with this system of rewards, by giving apersonal interest in theschool,helps to insure regularity. It isobvious,howmuch depends on effective superintendence. Undoubted piety, firmness,judgment, system, alacrity, strict probity, and real love for the employment,are requisites which every Minister would desire to see combined in theMaster or Mistress. They should gain the respect, in order to secure theobedienceof the children.Yet it is notdesirable that they shouldbevestedwithmuchdiscretionarypower.WEEKLYSCHOOLS.369The parents are better satisfied, when they are bound by a regular coursemarkedoutfor thembyauthority.Theassistanceofvolunteers,maintaining

the rules of the School, and the regularity of all its minute arrangements,shouldbethankfullyreceived.Thevalueofrewardsisfarlessimportantthantheir just distribution; so that children may see them proportioned to theirconduct and exertion. In punishments, certainty is much more to beconsidered than severity. Disgrace or forfeiture of reward will generallysupplytheplaceofcorporalpunishment—whichoughtnottoberesortedto,atleastuntilmildermeasureshavebeenineffectuallytried.Inthecirculatingclasses (a method first adopted in the Islington Schools) the circulars1691

gainedbythechildrenmaybeofagivenvalue,andperiodicallyredeemedforbooks,orclothes,orotherarticlesofreward—accurateregistersbeingkeptofthe progress and conduct of the children. This system excites the naturalimpetusforadvancement;whileitpossessesthehighadvantageofrepressingpersonalemulation.Thechildisnotbentontakingtheplaceofanother;butonlyonsecuringaplaceforhimself.Eachmayexerthimself to theutmost,andberewardedaccordingly.Eightorteninthesameclassmayreceivethesamereward,andineveryrespectbeconsideredequal.Before, thechildrenwere taught to consider the top place in the class as the highest station ofhonorarydistinction,andthelastplaceasthelowestpointofdegradation.Butonthissystem,allplaces,consideredasplaces,arealikehonourable;andthemovementisunlimitedaccordingtomerit.Thechildisperpetuallyrisingorretrograding. If attentive, he finds an unceasing motive to exertion; whileeven the dull are enlivened by not standing at the bottom of the class inhopelessdespondency.1692Changeofoccupation—carefullypreservingtheorderoftheiremployment—is very necessary to keep up the interest of the children. It is equallynecessary that, as far as possible, they should be made to understandeverything which they learn or read. A periodic examination on all theirlessons—whetherbytheMinister,orsomedelegatedandcompetentinspector—is most important. This applies especially to the religious instruction,whichconstitutesthemainpowerofthesystem;withoutthis,evenunderthemost orderly regulations, it is a lifeless mechanism. The Master may becompetentfortheofficialarrangements;buteitherfromignoranceofreligion,lackofspiritualapprehensions,370VIEWOFTHECHRISTIANMINISTRYor lack of an intelligent and affectionate mode of communication, he isseldomefficient,atleastfortheentiredirectionofthisprimaryresponsibility.

Making it the employment of the first hour may serve to impress thechildren’smindswithasenseofitspre-eminentimportance.OralteachingoftheScripture,Catechism, orHymns, before theother books are distributed,would(whenthisplancanbeadopted)spreadaseriousatmosphereoverthewhole subsequent course.Sopowerful amachinery as schools, requires thecontroloftheprinciplesoftheGospelineverypart,torenderthemefficienttothedesiredends.

V.—THETREATMENTOFTHEYOUNGINAHOPEFULSTATEOFIMPRESSION.

WITHtheexceptionofspecialcasesintheVisitationoftheSick,thismaybeconsidered as the most difficult part of the Pastoral office. No particulartalent, originality, orMinisterial fluency is requisite; but only the “spirit ofpower, and of love,” combinedwith “the spirit of a soundmind.” 1693 Ouryouthfulflockisreadilymeltedbyanaffectionateaddress;yettoooftentheirconduct proves that their consciences are unawakened, and their hearts areunimpressed.Their very susceptibility to religious impressions has a stronginfluencetofosterself-deception,mistakingnatural impulsefor theexerciseof the spiritual life, conviction of sin for conversion of heart, feeling forprinciple,attachmenttotheirministerforloveoftheirSaviour,interestinthemechanicalformofinstructionforinterestintheGospel.Hencethedesireforcomfortisoftenindependentofanyvigourorevenprincipleofholiness.Wemustbeequallycareful,therefore,toinstructastoimpress,andtostrengthenthe judgment with a tone ofmanly and intelligent seriousness, whichmaycontrol any irregular exercise of the feelings. Christian experiencemust becautiouslyexhibited(lest,almostunconsciously,weformthecharactereitherinto hypocrisy or self-delusion); much close personal application of theGospel to the individual cases is needed, together with a clear separationbetween natural and spiritual excitement, and awatchfulness against everyinfluence thatdoesnotdistinctly actupon theconscience.Even the loveofChrist should be presented in its glory and sublimity, as well as in itsexpressible tenderness and endearment—so that, while the wax is warmedandsoftenedbythelivelyglowoffeeling,adeep,HOPEFULIMPRESSIONSOFTHEYOUNG.371complete,andpermanentimpressionmaybemade;andthejudgment,conscience,andhabitsmaybeconnectedlyinfluenced.

Not that we would deprecate that legitimate excitement which may often,underGod, awaken the exercise of spiritual affections, producing in turn amost important reaction. But do not let the character and progress bemeasured by excitement which, if unconnected with Scriptural truth, isdelusion—not edification. It may move without moulding the heart.Sympathymayworkbyakindlyearnestnessofaddress,or(asinthehistoryof the sufferings of Christ) by the tenderness of sacred truths,without anyspiritualprinciple,perception,orpracticalinfluence.Thewill—thesovereignpowerinthesoul—maybedisturbedandrestrainedbythelightofthemindandtheworkingoftheconscience;andyetitmaystillshowitsnaturalbiastosin. There may also be a work of illumination without spiritual light,complacency,rest,ortransformation.1694Naturalconvictionmayawaken theconscience to a greater quickness and sensibility; but without that penitentabhorrenceofsin—withoutturningtothebloodofChristsothatitmightbe“purgedfromdeadworkstoservethelivingGod.”1695Theaffectionsmaybealsotouched,yetnotbefixedorfilledwiththethingsofGod.Theimpressionthereforeistransientanduninfluential.1696Theloveoftheworldisnotwhollythrust out, nor is its place filledwith holy love and delight. “The house issweptandgarnished”withoutwardreformation;butbeing“empty”ofChrist,andnotinlaidwithDivinegrace,itisreadyforthere-entranceofSatanwithmoreestablishedpower.1697To distinguish the true and hidden life from amiable dispositions, warmaffections,andevangelicalcorrectnessofprofession,isoftenaspecialgiftof“themanifoldgraceofGod.”Spiritualprinciples.aswellasexternalduties,may be fearfully counterfeited;1698 and therefore their evidences must becarefully sifted and tested by consistent conduct. Admitting their sincerity,theseyoungpersonsrequiremuchcautioustreatment.Quietmeansshouldbeused to check their exuberance. Let them be kept employed—whether forthemselvesorforothers—topreventasicklyexcitement,andanengrossinganalysisoftheirownfeelings.LetusdirecttheirreadingofScripture,sothatitmaybe regular, not desultory; andyet that its paramountobligationdoesnotinterferewithanyimmediate372VIEWOFTHECHRISTIANMINISTRYduties.Letuskeepsolidtruth—scripturalviewsofChrist—revolvingbefore

them;drawingouttheirownstatefromconversationonsuitabletopicsoftheGospel, rather than from direct and immediate enquiry. We must alsonarrowly watch their conduct—strictly but tenderly pointing outinconsistencies;bringingeveryparttobearuponthestandardoftheGospel—not necessarily inculcating a change of duties, but of principles—the samerelative duties—only now performed “in a godlymanner”—“as to Christ;”withaconstantreferencetohisexample—andwithasingleeyetohisglory.Thissystemwillbringencouragementwithoutexcitement,andproduceasurerather than rapid progress. And this is the true wisdom in this case—seeminglykeepingbackyouthfulconverts,ratherthanriskanimpetuousanddoubtfulprofessionbyanundiscriminatingconfidence.Asthehappyheraldsof the Gospel, we are charged with a special commission respecting theyoung,thatisgroundedonthemostendearingmotives.1699Wehavemessagesto themof particular encouragement, and of generous andmunificent love,whichwarrants the largestanticipationof lastinghappiness.1700Yetwemustkeep from placing our confidence in a new excitement of interest in them,that does not regard their spiritual apprehension of Christ, a lowly andconsistentwalkinhim,andanexperientialacquaintancewiththemselvesandtheir besetting temptations. Sincerity, instead of being cast down by thisapparent (for it is only apparent) discouragement, will eventually bestrengthenedinamoreself-suspectingscrutiny.Theprevailingdefect in thereligionofyoungpersons, is that theirviewsof theSaviourare tooslightlyconnectedwiththisself-inquiry,andthereforetheyaremoreconnectedwithfeelingthanwithfaith—morewiththeirownresources,thanwiththecrossofChrist. Hence they fail to produce a deepened work of Christian humility,love,andconsistency.‘Youngpersonswillgrowhappily,andfightvaliantly,whofirmlyholdJesusChristastheirHead,receivetheirstrengthandcouragefromHim, and “put on thewhole armourofGod.” 1701Let this exercise offaithbeconnectedwitha“stillcommuningwiththeheart.”1702Ifthisseemstocheckthegrowingoftheplant,itwillonlymakeitstrikeitsrootdeeperinthesoilformoreabundantfruitfulness.This“retardingsystem,”therefore,iseminently useful in separating the chaff from thewheat. If it disappoints aboldprofession,itwillcherishandpreservethegermoftremblingsimplicity.YoungYOUNGMEN.373

trees,even‘of“theLord’splanting,”requirediligentcareandwatering.Butany attempt to force the fruit would materially injure the vital principle.Indeed they cannot be accurately distinguished until their budding andblossomshave ripened into fruit.Many a hard frost nips the bud;many aneastern blast threatens the blossom: and therefore the result of winter andspring alone can determine the life of “the incorruptible seed.” A gradual,kindly warmth, without too indulgent a treatment, will be the safesttemperatureforthesetenderplantsinanunkindlysoil.

VI.—YOUNGMEN.Breaking in “the wild asses’ colt,” demands extreme management andpatience.ThetriteFrenchproverbaptlyapplies—Adropofhoneywillcatchmorefliesthanapintofvinegar.’Allmeans—changeofmeans—everyeffort,must be tried in succession to discover what treatment is most likely toproducetheeffect.Substantialexpressionsofinterestintheiremployments—intelligible kindness of manners, and accessibility of address—the use ofapparentlyaccidentalopportunitiesofintercourse—theuseofsuitablebookswith a cast of seriousness that ismore or less deepened according to theirtemper—friendlysuggestionsabouttheirtemporalconcerns,atthesametimecarefully guarding against meddling interference—these and other plans,adaptedtoourknowledgeoftheirdispositionsandhabits,maypossiblyeffectsome good. And let it be remembered, that something must be at leastattemptedforthem.Theyareinsomerespectsthemostimportantpartofourflock,andintheirdaytheywillformthegreatbodyofinfluenceamongus.While the few imbuedwith the spirit of theGospel are ourmost powerfulsupport, thosewhoarerestrainedneitherbyeducation,attachment,personalrespect, nor religious principle, generally become (the Writer speaks fromexperience)thethornsinourside—theverypestsoftheparish.However,steady,well-conductedyoungmenmay,bygoodmanagement,bebroughtunderacourseofBibleinstruction.Theminister’sinvitationtojointhem in a searching of theScripturesmight perhaps allure them.A chapterread in rotation, and afterwards verse by verse broken into questions,illustrated by references, and concluded by short and pointed application,wouldpresenttheconcentratedsubstanceoftruthinaninterestingform.Theinstructionmust,however,becarefullyadapted to thevariedcapacities andseriousnessofthecatechumens,suchaswillengage

374VIEWOFTHECHRISTIANMINISTRYtheirconfidence,intheactofinformingtheirignorance.Ananswerthatisnotaltogetherpertinentmustbeallowedsofarasitgoes,whileitsmorefullanddefinite meaning is explained. When a backwardness to reply to doubtfulquestionsisdiscovered,weshouldproposethoseadmittingofamorecertainanswer; taking care that each individual receives distinct consideration andappropriateinstruction.Thisexercisemustbeenlivenedwithasmuchvarietyas is consistent with the main purpose, avoiding tedious and monotonousarrangementwhichwillsoonwearythosewhoseheartsareonlyslightly,ifatall,mouldedintoaspiritualcharacter.1703In many cases, the utter disrelish for religion, renders such plansimpracticable. The most affectionate control, acting on pride and self-will,oftenproducesthemostviolentreaction.Like“thehorseandthemule,theirmouthsmustbeheldinwithbitandbridle,lesttheycomeneartous.”1704Sothat,whenwehavefailedtotametheiruntractableness,nothingremainsbuttoendeavourtopreserveothers(andespeciallytheelderladsofourSundaySchools)fromthecontagionoftheirsocietyorexample.Sometimes,however,theirpopularinstitutionsmayopenadistinctMinistry.Wemay obtain important influence in theirBenefit Societies.Orwemightorganize aSocietyunder our immediate superintendence, by the transfer ofale-housemoneytothepublicfund,affordinghigherpecuniaryadvantageatthe same ratio of payment. And by holding out this attraction to theconsiderate,wemightformtheirrulestoaChristianstandard,andenforceadecided regard for moral obligations.1705 The line would thus be drawnbetweenthesteadyandtheirregular.ThoughthemorefearfulmighthesitatetojoinasocietybearingaYOUNGMEN.375particularstampofreproach,yetitsslowprogresstowardsgeneralacceptancewillbeattendedwithconsiderableindirectadvantages.ThemonthlymeetingsmightbeusedforreadingtheScripturesandforprayer;orbydirectingeachmembertocontributeatextwhich,withtherest,mightberecapitulatedattheclose of the businesswith personal application. Such an attempt to engraftspiritual intercourse upon friendly advice, might be found acceptable.1706

Perhaps also to the more ignorant—not wholly beyond control—an Adult

Schoolforreading.HoldingoutthepromiseofalargeTestament,whentheyareabletouseit,mightbeapleasingtemptation.Othersmightbealluredbyan invitation to an Evening Writing or Cyphering School, appendingChristiancounselastheymightbeabletobearit.Withthemoreintelligent,instruction in some branches of useful knowledge might be a bond ofvaluablerestraintandinterest.But after all, this Ministry is too often marked with particulardiscouragement. We have the respect of our young men, but not theirconfidence. In other instances, we almost feel that the means used onlyincrease the evil; and that it is wiser to maintain a degree of reserve anddistance,labouringatthesametimewithmoreintensitytospreadtheircasebefore theLord.Yetunder all trials, thisMinistry shouldbear the stampofparticular tenderness—the“nursingmothercherishingherchildren.” 1707Letusguardagainst the risingofourownspirit,when they turn theirbacksonourrepeatedadmonitions.1708Whilewe“rebukethemsharply,”letus“instructthem inmeekness;”shuttingoutdespondencyby the“chance thatGodwillgive them repentance.” 1709 Let successive disappointments exercise faith,deepen humiliation, quicken prayer, increase anxieties—and not induce asullen, indolent heartlessness. We have a solemn responsibility on theiraccount;normustwereadilyexcludethemfromourcommissionas“thedogsand the swine.”1710 However humbling our lack of sensible encouragementmaybe,ourrulemustbe—‘Sowinfaith,andhavelongpatience;waitonandwait for the Lord.’ Fruit will be found under the most unpromisingappearances;butwemustexpecttowaitforit.“Thepatienceofhope”isthepreparationforthe376VIEWOFTHECHRISTIANMINISTRY“assurance of hope.” “Through faith and patience, we shall inherit thepromise.”AnotherpointofgreatimportanceintheMinistryoftheyoung,regardsthoseincautiousconnectionsthatareformedevenunderareligiousprofession.Thepower to throw in a seasonable warning, before the die is cast, on whichperhaps eternity depends, is among the many advantages of confidentialintercourse. Satan has evermade incalculable havoc in the church throughthese fatal unions. Howmany hopeful blossoms have beenwithered!Howmany apparently promising converts, thus sifted, have proved to be only

chaff!HowmanysincerebuthesitatingChristianshavebeenshakenby theinfatuated attempt to unite “the temple of Godwith idols!” 1711 And yet itdemandsextremedelicacy, tenderness,andprudence tochoose themoment,andtodiscoverthesafeextentofinterference,thatwillcombinetheinfluenceof confidence, and our knowledge of their character and circumstances.Indeed,thereisnoMinistrywhichrequiresmoreanxiousconsiderationthanthe development of the sophistries and self-indulgent delusions of thismoment,andtheapplicationofthetouch-stoneoftheGospeltothespiritualsystem.Theblessingonwiseandfaithfulcounselsat thiscrisis isaspecialtokenofourMaster’sfavourandhelp;evencasesoffailurecanbringgreatadvantageinadeeperinsightintothedevicesofSatan,andtheself-deceitoftheheart.

VII.—PRACTICALSUGGESTIONSONCONFIRMATIONS1712This exercise of the Ministry of the Young, brings with it particularencouragements, anxieties, and responsibilities. Never perhaps are thePastor’s affectionate yearnings more drawn out towards his beloved flockthan at the season of Confirmation. Then, if ever, hemeets themwith theintensityofparental interest—“Mylittlechildren,ofwhomI travail inbirthagain,untilChrist isformedinyou.” 1713TheriteofConfirmation, ifnotofexpress Apostolic origin, was at least derived fromApostolic practice.Wecannotindeedidentifyitwiththelayingonofhands1714whichappearstohavebeeninvariablyfollowedbymiraculousinfluence.CONFIRMATION.377But the concurrent testimonies of antiquity afford strong presumption thatconfirmationwasthecontinuanceofthisriteasanordinarymeansofgrace,andforapurposeandobjectsomewhatvariedfromitsoriginalinstitution.1715

Calvinadmitsitwasthecustomoftheancientchurch,andwishesthatithadbeenpreservedinitssimplicityinhisownchurch,beforethePapacyundulyexalteditintoasacrament.1716TheWaldensianchurchretainsthesubstanceofit as an Apostolic institution.1717 Themost eminent lights of the ReformedChurches(PeterMartyr,Rive,PeterdesMoulin,etc.)andtheBohemianandLutheran Churches, give it the weight of their authority. Indeed it is (asArchbishopSeekerhasobserved) ‘ofsuchacknowledgedusefulness, that in

thetimesofconfusion,whenBishopswererejected,someoftheiradversariestook it upon themselves to perform this part of their function; and withinthese few years (1741) the Church of Geneva has restored it in the bestmannertheirformofchurchgovernmentwillallow,andaddedanofficeforittotheirLiturgy.’1718This rite is the complement and seal of infant baptism when a sponsorialprofessionofthechild’sfaith—requisitefortheactofcovenantingwithGod—hadbeenmade.Thiswassufficientfortheinfantcovenantwhentheinfantwas received into the Church, not on its own account, but as a part of itsparent,havingacovenantinterestinthepromisestotheseedofbelievers.1719

But in the adult covenant,personal benefits are claimed, and consequentlypersonalobligationsareinvolved.Andhence,withoutapersonalprofessionasavisibleinvestitureoftheChurchprivilegesthatweresealedatBaptism,theinfanttitletotheseprivilegesisinvalidated.The378VIEWOFTHECHRISTIANMINISTRYprofession made at the Eucharist by no means corresponds to this design,havingnodistinctreferencetothetitleonwhichweclaimtobeadmittedascompletemembersofthevisiblechurch.TheChurchmanifestlyhasarighttodemandaprofessionoffaith.Shecannotjudge what she does not know. She does not pretend to be a searcher ofhearts. Therefore, she can only determine by outward signs. The ApostlesevenhesitatedtoreceiveSaulintotheircompany(thoughwiththestrongestevidence of sincerity) until the Church had received a voucher of thecredibilityofhisprofession.1720Indeed,withoutthisprofession,whathinderstheinfidelfromadvancingaclaim,onthegroundofhisinfantbaptism,tothefullprivilegesoftheChurch,andtheChurchherselffrombeingthusvirtuallyunchurched?Everychurch, therefore,practising infantbaptism, insistsonaconfessionoffaithasindispensableforfullcommunionwiththevisiblebody.And this being admitted, we decide (forbearing with those whoconscientiously differ from us) that the profession of confirmation moreconformstothepracticeoftheApostolicchurchesandprimitiveusage,thananyotherthatprevails.In fact, while it secures all the privileges of infant baptism, and certifiesGod’s favour and gracious goodness to our children—it also includes the

substanceofadultbaptism—“theanswerofagoodconsciencetowardsGod.”1721Here thegracethathadbeenfaithfullyprayedfor inbaptismispubliclyacknowledged, and its increase is sought and expected by the renewedexercise of the same faith. Therefore, so far as it is sincere, it exhibits aprofession converted into principle. The outward sign of the cross, as themarkofthetruespiritofthecross,imbuestheheart,andismanifestedintheconsistencyoftheChristiancharacter.The character of this engagement is distinctly spiritual. What else is thebaptismal covenant between God and the infant? Are not the preface,question and answer, and the prayer in theConfirmation service eminentlyspiritual?Is“Ido”—asarenewalofthesolemnpromise—anythinglessthanapurposeoftheheart?Canthatbesolemn,whichismerelip-profession?OurChurchregardstheconfirmedasreadyforthecommunion;anddoesshenotinsist upon spiritual qualifications to receive that holy sacrament? 1722

Considerourspiritualcatechismontheoneside,andourparticularlyspiritualCommunionServiceon theother,andwecannotconceive this intermediateServicetobeanylessofaspiritualmould.CONFIRMATION.379AsthepreliminaryforMinisterialinstruction,however,thedebasingrubbishofsuperstitionandignorancemustbeclearedaway.Manyofushaveelicitednotions in the courseof catechetical inquirywhich, if friendly conversationhad not brought them to light,would have been deemed relics of the darkages. Some will come for the bishop’s blessing with no idea, desire, orexpectationof theblessingofGod;otherscome to relieve their sponsorsofthe burden of their sins and duties—as if personal responsibility did notcoincidewith the earliest “discernmentbetweenour right hand andour lefthand;”—or as ifwe,who are utterly unable to answer for ourselves, couldanswerforoneanother;—orasifanyonecouldbefoundtoanswerforoneofus besidesHim“whobore our sins in his ownbodyon the tree.”The truecandidate forConfirmationwill come in self-renunciationand faith—not totakehissinsuponhimself,buttolaythemuponChrist;andtotakeChrist’syoke upon himself in the simple devotedness of a pardoned and acceptedsinner. With the more intelligent who are still ignorant of the spiritualrequisitesof the serviceofGod,errorsareprevalent; theyare lesspalpablyabsurd,buttheyarescarcelylessdangerous.Confirmationisoftenexpectedtooperateasacharm, tomakethepath-waytoheaveneasierfromhereon.

Resolutions are connected with the ordinance itself, with more or lesssincerity,buttheyarethenaturalfruitofignoranceandself-deception.Fromthat day a new era will begin; a more serious course of life will becommenced:theworld,ifnotwhollyforsaken,willberestrainedwithinmoremeasured limits.And all this is anticipated,without any distinct feeling ofhelplessness, or any perception of the need of a change of heart, or anydependence onDivine grace.They are soon reminded, however, thatwhilethe heart remains unchanged, the difficulty must remain in full force: theworldwill be just as ensnaring, andSatan just as tempting, and sin just aspowerful as before. If there is not a sincere and humble desire to dedicatethemselves toGod at the presentmoment, then the day and the service ofConfirmationpossessnoinnatepowertogiveanewbiastotheirheart.But we also have to contend with the gross misconceptions of parents.Confirmationisarespectablechurchformwiththem,havingnomeaning,andlinkedtonoobligations.Theirchildrenhavecometoaproperage.Theymustreceivethesacrament—fitorunfit;andtherefore,asapreliminary,itisdecentthattheyshouldbeconfirmed;thatis,thattheyshouldsolemnlypromise,inthehouseofGodandinHispresence,whattheyhavenodesireorintentiontoperform;andtheperformanceofwhichwouldoftenbe380VIEWOFTHECHRISTIANMINISTRY‘.indirectoppositiontotheirparents’wishes,instructions,andexample.Thusthe rash heedlessness—we might say, the profane trifling—of parents,encourages their children in the profession of awilful falsehood; striking ablow at the root of all moral obligations, Christian integrity, and evencommonhonesty.ThecourseofConfirmation instructionnaturally includesaclearexpositionofthenatureandobligationofthebaptismalvow;1723thisisasstrictlyboundoneveryprofessingChristian,asifhehadmadeithimself:“Iwasmadeonhis account; froma regard for his best interests; and I bringhimearly intocovenant with God, and into fellowship with Christ.” As his baptismalobligationboundhimonlyforhisgoodinthewayofprivilege;—andboundhimtonothinginthewayofduty,nothingtowhichhisrelationtoGodhadnot previously bound him from his firstmoment of accountability—he haseveryreason,whenhehascometoacompetentunderstanding,tosethisownhandtothatvow.Thereforehenowcomes,inConfirmation,toaffixhisseal

tohisinfantbaptismbyhisownactanddeed;andtodedicatehimselftoGodinthatengagement,inwhichhehadbeendedicatedtoGodininfancy.Henowmakes thedeclaration,notofwhathewishes todo,butofwhathedoes;notofwhathewouldbe,butofwhatheis.Thegraceprayedforhereisnot thathemaydevotehimself toGod;but that,havingdevotedhimself toGod, and nowmaking the profession of it, he may be faithful to the end.Indeed,uponthegroundofthefaithprofessedinhisbaptism,hehasalreadycalledhimself“amemberofChrist,”andhasacknowledgedhisobligationstoGod “who has called him to this state of salvation.” He has now come toconfessbeforethechurchhishumbleandsincerereadiness,accordingtotheterms of the baptismal covenant, to renounce the service of his spiritualenemies; toaccept theGospelashishopeofsalvation;andtodeterminebyGod’shelp,soughtandobtainedinearnestprayer,tocontinueinthewaytohislife’send.Onthiscredibleprofession,theBishop,astheMinisterofGod,layshishandsuponhim,withprayer,as thesignof theHolySpiritalreadygranted, and as an assurance, on God’s behalf, of its confirmation andincrease.This is themeaningof the rite, upon the suppositionof the sincerityof theconfirmant. Butwe cannot shut our eyes to the lamentable fact that a vastmajorityofourcandidatesarealikeignorantofthenatureofthisordinance,andunimpressedwithitsCONFIRMATION.381obligations.Someremembertheprofanemerrimentofthelastoccasion,andwishtohavetheirholiday,likeothers,inthemockeryoftheserviceofGod.Some think to please their parents by this blind profanation1724—forgettinghowunabletheywillbetoshelterthemfromtheawfulconsequencesoftheirwilful falsehood;and that thepleaofparentalobligationwillbeofnoavailwhen the heavy indictment appears against them at the bar of their Judge.Some thinkwith their parents that Confirmation is proper for every youngperson,andthat it isareproachnot tobeconfirmed; therefore, though theyhavenomoreintentionofleavingtheworldforChrist,thanofquittingtheircountryforaforeignland,theyhavenoobjectiontothemereceremonyofapromise;andfordecency’ssake,theywishtobeconfirmed.Nowforyoungpersonsunder theseor similarmisconceptions,acustomarycourse of Pulpit Ministry is clearly inefficient. They need the simplest

elementaryinstruction,conveyedtotheirmindsinaninterestingandarrestingform.1725Theyneedtobeawakenedfromtheir ignoranceorcarelessness, inorder to be informed and encouraged. They require a close as well as afamiliar and affectionate address; an adaptation of the broad outline ofinstruction (such as the detail of the baptismal vow) to their individualtemperaments, habits, pleasures, temptations, and general conduct;1726

together with frequent enquiry into their intelligent and experientialapprehensionoftruth.Texts,orshortcoursesofreading,mightbemarkedforspecialexaminationandprayer—suchasbriefstatementsofthefundamentaldoctrines, practical exhibitions of Christian duty, affecting views of theSaviour’s love, portions for prayer, and encouraging illustrations of thecharacter andhappinessofdevotedness toGod.’1727WeshouldenforcetheconstrainingmotivesoftheGospel382VIEWOFTHECHRISTIANMINISTRYwith tender seriousness, combined with strong remonstrances on thereasonableness of the service of God, and the ingratitude and rebellion ofresistinghislove.‘Canyou,’—wemightsaytothem—‘hesitatetogiveyourheartstosuchaSaviour?Howungrateful,howinexcusable,thisreluctancetosoblessedaservice!Hadhebeenasreluctanttodieforyou,asyouaretoliveforhim,wouldhehaveemptiedhimselfofhisheavenlygloryforyoursakes?ThinkoftheSonofGodbecomingamanofsorrowsforyou—andcanyouturnaway fromhiscommandof love,which seems tocome fromhiscross—“Myson,givemeyourheart?”‘Wecanonly, however, broadly sketch the courseofprivate communicationwithcatechumens.Itsshapingintoamoredistinctandapplicatoryformwillvary,moreor less, ineveryinstance.Wecomeintocontactwithmindscastintodifferentmoulds,ormindssimilarlyconstructed,butpassingbeforeusindifferentstagesofignoranceorofenquiry,ofresistanceorofyieldingtotheinfluence of the Gospel. In large numbers, where it would be nearlyimpracticabletoinsulateeachparticularcase,wemightadvantageouslyformclassesafterashortindividualconverse;andthusretain,ingreatmeasure,thefamiliarmodeofinstruction.1728Witheducatedminds,perhapstheuseofthepenmight supplyausefulmediumofcommunication, in requestingwrittenrepliestoaseriesofexplicitandsearchingenquiries.Many of us feel some difficulty in ascertaining the precise qualification

intended by the church for this holy, but alas! too often profaned rite. Thesixty-firstcanonisexpress—thatwetakespecialcarethatnonearepresented,exceptthoseweknowarefit.1729Now,ifthiscanonisexplainedaccordingtotheletteroftheCONFIRMATION.383mandate given to the sponsor in the baptismal service, the fitness forConfirmationwouldseemonlytoimplyanacquaintancewithandinstructionintheCatechism(whether influentialornot).This linewouldincludeeveryspeciesoftheungodly,whilelivinginthehabitual indulgenceofwilfulandflagrantsin.Butourchurch,byrequiring‘anaccountofthecandidate’sfaith,’1730combinedwithacapacityto‘answerthequestionsoftheCatechism,’1731

a practical acknowledgment of the baptismal obligation is sufficientlyevident, both from the fearful profanation whichmust result from a literaladherence to the mandate, and from the judgment of some of her mostaccreditedauthorities.‘Imustentreatyou,’(asSeekerchargedhisclergy)‘toendeavourthatnonearebrought,exceptthosewho(tospeakinthelanguageof theRubric) have come to the years of discretion,who have learned notonlythewords,buttoacompetentdegree,themeaningofwhatwaspromisedfortheminbaptism—whocansaywithseriousnessandtruth(whatotherwisethey surely ought not to say at all) that ‘in the presence of God and thecongregation, they ratify and confirm the baptismal vow in their ownpersons.’ Bishop Burnet speaks most plainly and admirably to the samepoint.1732This concurrent decision of these authorized guardians of our church, whodeservedlyhaveagreatnameamongus,mustbedeemedsatisfactory.Itonlyneeds to be added that compliancewith the letter of themandate [in formalone],givesplausiblegroundfortheobjectionsoftheDissenters:itisutterlyinconsistent with the spiritual character of our church, and the spiritualengagementsthatsherequiresfromhermembers.ItreducestheordinanceofConfirmationtoanemptyceremonythatproducesnopossiblebenefittothepersons confirmed; and it bears only the stamp of wilful falsehood andsolemn mockery, which is insulting to the presence and house of a holy,jealousGod.Thedifficulty,however,thatisoftenandpainfullyfelt,ofcomplyingwiththeliteral requisite of the Church, will be materially diminished by a decided

course of applicable instruction. For example, the affecting result of thisexperiment: at the commencement of the course, all the catechumenswereconstantintheirattendance;butasthesubjectgraduallyopenedbeforethem,and individuals were made to grapple with their consciences, the numbersgraduallydiminished(aswithGideon’sarmy,thoughnotinthesamefearfulproportion),untiltheyhaddwindleddowntoonehalfoftheiroriginalbody.The“mixedmultitude”384VIEWOFTHECHRISTIANMINISTRYbegantofindthegatetoostrait,andthewaytoonarrow,fortheirpleasures,self-indulgence, and habits of sin, and they retired from the course. Theyperceivedthattheyhadaltogethermistakenthematter.Whattheyconceivedwasonlyadecentformality,orperhapsadayofmirth,involvedaprofessionwhich, in common honesty, they dared notmake, and involved obligationswhich they had neither the desire nor the purpose to acknowledge. Andthough they were repeatedly warned that the declining of the publicprofession still left these obligations in full force, yet theywere not hardyenough to risk the solemn aggravation of hypocrisy in their profession offaith,withoutanypossiblebenefit tobeexpectedfromit.Indeed,theywereoftenassuredoftheearnestdesireoftheirMinisterfortheirConfirmation,yethe felt it incumbent upon him to explain to them its real nature andimportance—as the ratification ‘with their ownmouth and consent, openlybeforetheChurch,’oftheirbaptismalengagementofrenunciation,faith,andobedience.Iftheywerewilling‘toconfirmthispromiseintheirownpersons,’itwasequallyhisdutyandprivilegetoencouragethem.Butiftheywereinheartandlifeunwilling,wouldtheydaretopresentthemselvestothebishopwithafalsehoodintheirmouths—theguiltofwhichinnodegreewouldbediminishedbytheawfulfactofamultitudeunitingwiththeminit;rather,itwouldbeaggravatedbyeverycircumstanceoftheoccasion,bythelightandknowledge which made it wilful; and by the presence of God in his ownhouse,withtheMinisterandrepresentativesofhischurch?Thisclosedealingwiththeirconscienceswouldneedlittleexerciseofourprerogative.Thoughwe should admit indeed the imputation of discouraging their wishes andintentions:yet the responsibilityofdeclining theprofessionwill be entirelytheirown.Yet our system would be widely different, not only with the moreencouragingcases,butalsowiththefirstdawnofhopeupondiscouragement.

HerewewouldimitateourMaster’smercifultendernessto“thebruisedreedand the smoking flax.”1733Butwith the careless, themore respectable (stillremainingunintelligentorunimpressed),andevenwithmanyofthedoubtful,this treatment may be pursued in perfect consistency with Ministerialtenderness—thoughindeednotwithoutsomepersonalconflict,andprobablysome Ministerial cross (especially more in some instances). We wouldcontinuetoholdouttheinvitationtothelaststageofenquiry,lestweseemtoprescribelimitstothegraceofGod,andhinder,asfarasCONFIRMATION.385men can do, the operation of his own work, by our lack of consideration,patience,andlove.

The difficulties, however, in the right treatment of Confirmation are oftenexceedinglygreat.Theybegininourownbosoms;theybelongtothevariousmotives of the catechumens, their different states of mind, the conflictingopinions in our parishes, especially among Dissenters, and perhaps alsoamongourownbrethren;andevenifnoneofthesethingsembarrassus,thereisthepainofpossiblydismissinganythatmaypossessthelatentgermoftruepiety; andofadmittingneutrals—thosecasesaboutwhichwecanmakenodecisive judgment.Truly theseasoncalls forspecialprayer; thatpowerandwisdommaybegiventoustolaybaretheheartofthecandidatetohisowneyes;andthat,seeingourpathclearly,wemayacttooursatisfaction,andtohisconviction.TheproperageforConfirmationhasbeenvariouslydetermined.InEngland,during the reign of Popery, it was five years of age. TheCouncil of Trentappointedbetweensevenandtwelveyears.AnotherCouncilatMilanforbadetheconfirmingofanyunder seven.This requisitionwasconsistentwith thetrue genius of popery. It was, like their six other sacraments, an opusoperatum1734uponpassiveagents.Calvindeterminedthattheageoftenwasanageusuallyfartooyoungforintelligentsincerityorprofession.Ourchurchhas more wisely marked the time indefinitely—‘come to the years ofdiscretion,’ an era which must vary in some degree according to naturalcapacity,andopportunitiesforinstructionandpreparation.Fewreachthiserabeforetheageofthirteen,andnotmanysoearly.

Wemustdeeplyregret thatMinisterialunfaithfulnessmightgiveaplausible

pretext for Dissenting misconceptions, as to the nature and value of thisordinance. But that “eye” must “be evil” indeed, that cannot distinguishbetweenarite,diligentlyusedasasignandmeansofself-dedication,andthatsameritelefttoitsownnakedness,unconnectedwithChristianinstructionorChristian motives. Therefore—from Ministerial neglect, and not fromunscripturalsuperstition—ithasmadeanoccasionforaffrontingmockerytoGodundertheshadowofareasonableservice.Istherenodifferencebetweena promiscuous multitude that has gathered—like the assembly at Ephesus,“thegreaterpartofwhomdidnotknowwhytheyhadcometogether”1735—and a “little flock” that has been duly instructed in the nature of theirobligations;andwhichiscomingtothe386VIEWOFTHECHRISTIANMINISTRYhouseofGodtotestifytotheirpublicandwillingsurrendertotheserviceoftheirSaviour?Ithinkcandour1736wouldmakeusforbearfromcondemningit(where it is notwholly in accord), and in approving the endof it, itwouldforgivethemodeofit,andwouldbereadytosay—“TheblessingoftheLordbeuponyou;weblessyouinthenameoftheLord.”1737Weadda suggestionon the importanceofkeepingalive the impressionsofthe season in our subsequentMinistry.Much anticipated blessing has oftenbeenlostfromneglectingto“stiruptheminds”oftheconfirmantsfromtimetotime“bywayofremembrance.”Woulditnotbedesirabletooccasionallyaddress them from the pulpit; to probe and encourage them in privateconference;andtoassemblethemperiodicallyforthepurposeofarenewed,systematic,andself-examiningexhortation, towardahabitualandconsistentfulfilmentoftheirobligations?Asamereceremony,nothingcanbemoreunmeaning,orwemaysay,moreprofane, than Confirmation. As an ordinance, seriously considered, andconscientiously used—its successive eras add living members to ourchurches.Evenifasingleinstanceofvisibleblessinghadnotbeengranted,theopportunitiesspeciallyaffordedbyit—ofexcitingaspiritofprayerfortherisinggeneration;ofbringing thegraceandmercyof theSaviour intomoreimmediatecontactwith theirunderstandingsandaffections;andofdetailingbefore them a more explicit exhibition of their solemn and unchangeableobligations—cannotbewhollyunproductiveofablessingtoourownhearts;and it may be confidently expected to produce an ultimate and abundant

harvestinmanyunpromisingcases.A memorandum book to enter the minutes of a conversation withcatechumens would afford many useful and interesting recollections. Thefollowingmayfurnishasample:—

The approach of A. B. to Confirmation gave me from the beginning unmixed uneasiness. Myconversationswithhim,fromtimetotime,elicitednosatisfactoryevidenceoftruepenitence.Thecharacter and habit of his mind were decidedly, though not grossly, worldly; and therefore theprofession of renunciation of the world in entirety and sincerity was probing, the specificapplicationofthebaptismalvowtohisindividualcase.Heprofessedincreasedseriousnessofmind,anda readiness togivemoreconsideration to the subjectof religion;but the intentionofbuying

“thepearlofgreatprice”atthecostof“sellingallthathehad,”1738

CONFIRMATION.387

Ifearhadneverfoundaplaceinhisheart.Ienteredintothesubjectwithhimincloseconversation,entreaty, and prayer. ‘Are youwilling to stand to this profession, to renounce all that thisworldoffersforChrist?’Hewasafraid—notall:hewaswillingtogiveupsomethings,buthecouldnotsaymore.Itoldhimthatsome,andnotall,meantnothing:thatanunreadinesstoforsakeallmadeitdoubtful whether there was a real desire and sincere intention to yield anything; because that“faith,”whichalonecouldenablehimcheerfullytomakeonesacrificeforChrist,was“thevictory

thatovercomestheworld”1739

ineveryformoftemptationinwhichitcouldpresentitself.Ishouldhavespokentohimdifferently,allowinghesitationandconflictinhismind,hadIfeltanyreasonforhopethatthegermofChristiansincerity,eveninitsweakestinfluence,washiddeninthegroundofhisheart.Hehopedindeedthathemightbedifferentatsomefutureday;butatpresenthewasnotpreparedtocomeuptotherequisitesoftheGospel.Eitherhehadnotcountedthecost;orhewasnotwillingtoabideit.Hisfaintresolutionsderivedalltheirstrengthfromhisownresources;andwerewhollyunconnectedwithasenseofhelplessness,anddependenceonstrengthfromabove.Itwasthereforeeasytodeterminetheircharacter,andtopredicttheirfailure.

Another case (of the same character, andwith the samemelancholy result)wasthatofC.D.,

awildandcarelesslad,whosemindhadpreviouslybeenundisturbedwiththemostcursorythoughtofreligion.Theworldwaseverythingtohim:allhiscare,allhisemploy,allhisdelight.Eternity,withitsinfinitemomentousstake,hadbeenwhollydisregarded.Confirmation, in his view, was a matter of course. Several of his family had gone to the lastConfirmation; hewas old enough for the present, and the repetition of his catechismwas all hethoughtwouldbe required. I endeavoured to impress serious convictiononhis conscience; but Icould only obtain a promise that he would turn the matter over in his mind. Some slightimpressions,however,weremadebyrepeatedconversations.Asthetimedrewnear,Iendeavouredtobringhismindtoacrisis.Hetoldmethathewaswillingtobeconfirmed;towhichIreplied—‘Iamglad tohear it, if it is really true thatyouwish toconfirmyourbaptismalvow,and to reallyrenouncethedevil,theworld,andtheflesh.Butyoumustunderstandthemeaningandseriousnessof this determination.Confirmation is a promiseyou aregoing tomake—or rather to renew—toGod.Youaregoingtopromisegreatthings—things,which,

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ifyouperformthem,willmaketheworldwonder.Youaregoingtopromisethegreat,holy,heart-searchingGod, thatyouwill, fromthis timeforth, foreverrenounce, forsake,andabhor thedeviland all hisworks; sin of every kind, of every degree,whatever your conscience tells you to bewrong;and thatyouwill resistwithallyourmightwhatever temptationshavehithertoovercomeyou.Thesearegreatthingsforyoutopromise.’‘Idoubt,’(hesaid)‘Iamnotfit:Ihadrathernotgo.’Notatpresenttakingnoticeofhishesitation,Iproceeded—‘Youareintheworldfrommorningtonight;Satanputsevery temptation inyourway—sin, theneglectofGod, theneglectofhiswordandprayer;yourcompanionsdrawyouas faras theycan fromeveryserious thoughtaboutyoursoul,yourSaviour,oreternity.Nowyouaregoingtopromise,that,whenyoumeetthemtomorrow,youwillstriveagainstthemasfarasyoucan;and,iftheywillnothearyou,thatyouwillturnawayfromthem.ThisisapartofthemeaningofConfirmation.Isthisyourmeaning?’‘Ithink,’(hesaid)‘Ihadbetternotgo.’‘Idonotwhollydiscourageyoufromgoing.Ifyoucangowithouttellingafalsehood, itwillbeablessingtoyou.But toprofessandpromisetoGodinhisownhousewhatyoudonotmeantoperform,wouldbethemostwickedfalsehoodyoucouldutter.Didyouknowthatitmeantallthis?’‘Nothingnearsomuch.’‘Now’(Isaid)‘Idonotwishtofrightenyou,butitissodreadfultogoblindfoldedandignorantofthepromiseyouareabouttomake.Inyourbusiness,youneverpromise in this thoughtlessway;and this isby far themost seriousbusinessyouevertook in hand.’ ‘Yes indeed, I begin to see it is; and I think I had better give it up.’ ‘I do notrecommendthatyougiveitupto-night.YouhavenotaskedGodtoteachyou.Heiswaitingforthefirst turnofyourheart tohim, ifyouwillonlyseekhim.Letmeshowyou in theparableof theprodigal, a picture of God’s love and readiness to welcome you.’ He listenedwith considerableattention,andat lengthsaid—‘Ishould like togo;but I think Ihadbetternot, if Iamnot fit.’ ‘Ithinkso.Onlyremember,thatunfitnessforConfirmationisunfitnessfordeath.Andhowawfulitistobecalledintoeternityinthisstateofunfitness!Howawfulitistobegrowingmoreunfiteverydaybyneglectingthesethings!Donotdespisethispreciousgift.Itisworthallthatyouhaveintheworld—itisthepearlofgreatprice—worthtenthousandworlds,ifyouhadthemtobuyit.’‘Yes,but it is suchaverystrict thing.’ ‘Andyoumustexpect to find it so.Younevercanbe religiouswithoutahardstruggle.Couldyoubearwhattheworldwillsay?tohave

CONFIRMATION.389

allyouroldcompanions joining the laughagainstyou?’Hegavemenoanswer, and I continued—‘Letmetellyou,howmuchhappieritistoserveGodthantorunaftertheworld:atleastletmepersuadeyoutomakethetrial.Godhasmoretogiveyouthantheworld;andifyouwillonlyaskhim—“Hegivesliberally,anddoesnotupbraid.”Nowhaveyoureallyeveraskedhim?’‘IthinkIhaveprayedlately;butIdoubt,notwithallmyheart.’Icontinuedatsomelength,showinghimhisstateofguilt,helplessness,andunbelief—hisneedofaSaviourtobringhimtoGod—theonlywaytogiveuptheworld,andchoosetheserviceofGod,byfaithinJesusChrist.Hisconsciencewasevidentlyunderthetemporarypowerofconviction;buthecouldnotmakeuphismindtothecost.ThechainsofsinandSatanweretoostrongtobebrokenbyfaintandunproductiveconvictions.

E.F.inSundaySchool.

Happilyforherself—shewasnotgiftedwithfluentspeech.Butthelittlethatwaselicitedbypatientquestioningseemedtobearthegenuinestampofthelanguageoftheheart.‘Howdoyoufeelnowaboutbeingconfirmed?’‘NotbyasgreatadealasIcouldwish.’‘Isupposeyoufeelit isagreatthingtodo:wouldyouwishnottobeconfirmed?’‘No—IwishtoserveGod.’‘Andwhatgooddoyouexpect itwilldoyou?’ ‘Noneatall,unless Igowitha trueheart.’ ‘WhatdoesConfirmationmean?’‘GivingupthehearttoGod.’‘ButwereyounotgivenuptoGodsoonafteryouwereborn?’

‘Yes,whenIwasbaptized.’‘Thenwhydoyouwanttobeconfirmed?’‘TogiveupmyselftoGod.’‘Itwill cost you a good deal: there is somuch to be given up first.Would you give your heartwhollytoGod?’‘Iwilltry.’‘IstherenothingintheworldthatyoulovesowellasGod?’‘Idonotthinkthereis.’‘Butcanyoueverperformthesegreat thingsthatyouaregoingtopromise?’‘NotwithoutGod’shelp.’ ‘But towhomdoesGodgivehishelp?’ ‘To thosewhoaskhim.’ ‘ButwhathopehaveyouofGod’shelp?’‘Becausehehaspromised.’‘AndwhydidGodpromiseittoyou?’‘BecauseJesusChristdiedforsinners.’‘Now,youwillpromisetorenounceallthatthedevil, theworld,andyourownwickedheart temptyouagainst following thewordofGod;whichof thesethreedoyoufindtobethehardest?’‘IthinkIfindmyheartthegreatesttrouble.’‘Andhowdoyouexpect to overcome?’ ‘By faith, by believing in Jesus Christ so as to love him.’ ‘What are theArticles of theChristian faith?’ ‘All that theBible tellsme of JesusChrist.’ ‘And do you reallybelieveallthatyoureadabouthim?’‘IhopeIdo,butnotenough.’‘Doyoubelieveinhim,

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soastotrytoseekhim?’‘IhopeIdo,butnotenough:IwishIdid.’‘WhatdoyouthinkofGod’scommandments?Doyou thinkyoucankeep them?’ ‘ByGod’sgrace Iwill try: I find themverycomfortable.’—Therewaslittleenlargementofmind,buthopefulsignsoftheguidanceoftheSpiritoftruth.Monosyllables,however,thatinotherinstancessignifyonlyacoldandunmeaningassent,inhercaseevidencedatoncethetimidityofhercharacter,andthesincerityofherprofession.

WehaveonlytorecommendthesealingofConfirmationengagementsattheSacramentalTable;notalwaysasanimmediateconsequent,butasconnectedwith a due preparation, and a competent judgment ofChristian intelligenceandsincerity.Nothingindeedcanbemoreinjudiciousormoreinjurious,thanhurryingyoungpersons,immediatelyafterConfirmation,totheLord’sTable—as if we might dispense with all scrutiny of their profession, and allintelligentpreparationforthatsolemnordinance.Wheretheirconsciencesarenotnumbedinformalityorindifference,thisrashdecisionhasusuallyissuedinaheartlessprofession,characterizedbyindolentandunavailingregret.Wewouldnotindeedwilfullyerrontheotherextreme,andexpecteverythingtobequitesatisfactory.“Wewishtheirperfection,”butwemustnotwaitforit.Norshouldwebarthem,inalmostthelowestgradationofsincerity,fromanordinance which, by fixing them in communion with the Church, is mosthelpful to their establishment in the Gospel.1740 For what more did theApostleshaveattheoriginalinstitutionofthesupper?

CHAPTERV.SACRAMENTALINSTRUCTION.1741

The Dispensation of the Sacraments must be considered one of the mostimportantpartsofourMinistry.Foritsefficientadministration,however,weneed sound and Scriptural apprehensions of their nature and uses, of theprivilegesandobligationsconnectedwiththem,andofthemediumbywhichtheirgraceisreceivedSACRAMENTALINSTRUCTION.391and applied.OurHomilywell states their distinct character—‘Inprayerwebeg at God’s hands all such things as otherwise we cannot obtain. In theSacraments he embraces, and offers himself to be embraced by us.’ 1742 Inopening a fuller discussion, we refer to their primary object, which is toexhibit Christ in all the rich treasures of grace and salvation. For, ‘Christbeing taken away,’—as Bishop Davenant admirably observes—‘thereremainsnothingintheSacramentsbutanemptyshow.’1743 Inthisview,wecanonlyacknowledgethefullloveofourGodinthesegraciousordinances—so fraughtwith encouragement to our faith, and so eminently conducive toour holiness. For while they bring our Great Redeemer vividly before oureyes, at the same time, they ‘serve as bonds of obedience to God, strictobligations to the mutual exercise of Christian charity, provocations togodliness, preservations from sin, memorials of the principal benefits ofChrist.’ 1744 It is indeed a melancholy instance of the perverseness of thehuman mind, that these enriching blessings should, from their misuse orneglect, be so unfruitful to the church—that these ordinances—intended tocement the body of Christ in one fellowship 1745—should be a matter ofceaseless controversy and division.Hooker’s statement is beyond question,that ‘Sacramentsaremorediversely interpretedanddisputed thananyotherpartofreligion.’1746Inordertoarriveatsomeaccurateviewofthesubject,wewillexpoundthecomprehensivedefinitionofaSacramentwhichourChurchhasgivenfortheinstruction of her youngermembers. She explains it to be an ‘outward andvisiblesignofaninwardandspiritualgracegiventous;ordainedbyChristhimself,asameansbywhichwereceivethatgrace,andasapledgetoassureusofit.’1747

The Ordination of Christ himself—the Divine Head of the Church1748—isjustly laid as the ground of this ordinance. Who besides Christ has theprerogative to ordain?—“Go ye, and teach all nations, baptizing them—dothis in remembrance of me.” 1749 Here is his “image and superscription,”stampedbroadandclearontheSacramentsoftheChurch.Sosacredistheirauthority and entireness, that to add to their number, and to violate theirintegrity,isthehightreasonofalteringtheroyalseat—itisthedefilementofsetting“upourthresholdbyGod’sthreshold,andourpostby392VIEWOFTHECHRISTIANMINISTRY

God’sposts.”1750TheChurchrightlyclaimsthelibertytoprescribethemodeand circumstances of their celebration.1751 But she never places her ownrequisitesonaDivinebasis.Shemaintainsthestrictestregardtothespiritofthe Apostolic rules,1752 and carefully preserves both the substance and theform of the elements, and the representation of the inestimable blessingswhichtheyshadow.OurdefinitionnextproceedstothemoredistinctdescriptionofaSacrament,consideringitasasign—ameans—andaseal—ofgrace.It is obviouslya sign—‘a sign of profession, and amark of difference, bywhich men are discerned from others:’ 1753 it is ‘a mark of distinction, toseparate God’s own from strangers.’ 1754 Thus the sign of circumcision1755

distinguished the Jews from the Heathen around them; and the ChristianSacraments are the open ‘badges of Christianmen’s profession’ before theworld.1756 Thus also their outward parts are the signs of their inward andspiritualgrace1757—‘visiblesignsofinvisiblegrace.’1758Indeedtheymaybecalled ‘the visible words,’ 1759 as representing to our eyes what the wordspeaks to our ears. ‘In the word, we have the promises of God. In theSacramentsweseethem.’1760Yettheyarefarfrombeingemptysigns,ornakedrepresentations.‘Itgreatlyoffends—saysourgreatwriter—‘thatsome,whentheylabourtoshowtheuseoftheholySacraments,assigntothemnoendbutmerelytoteachthemindbyothersources,thatwhichthewordteachesbyhearing.ForwherethewordofGodmaybeheard—whichteacheswithmuchmoreexpedition,andfuller

explication, anything we have to learn—if all the benefit we reap bySacramentsisinstruction,thenthosewhoalwayshaveanopportunitytousethebettermeansforthatpurpose,willsurelyholdthelessermeansinlesserestimation. There is undoubtedly some other,more excellent and heavenly,useofSacraments.’1761OurChurchdefines this ‘more excellent andheavenlyuse’ as a ‘means,bywhichwe receive the grace given to us.’ They are ‘visible signs, expresslycommandedintheNewTestament,SACRAMENTALINSTRUCTION.393towhich isannexed thepromiseof free forgivenessofour sins, andofourholiness and joining in Christ.’ 1762 ‘Sacraments ordained byChrist are notonly badges or tokens ofChristianmen’s profession, but effectual signs ofgraceandofGod’sgoodwilltowardsus,bywhichheworksinvisiblyinus.’1763This is instrictaccordancewith theScripture testimony. In reference tooneSacrament—‘WearebornofwaterandoftheSpirit—buriedwithChristby baptism unto death. Christ sanctifies and cleanses his Church with thewashingofwater.Godhassavedusbythewashingofregeneration,andtherenewing of the Holy Ghost. Baptism now saves us.’ 1764 In individualinstances—the baptized Apostle was manifestly strengthened by the holyordinance.1765

Thebaptizedeunuch—alsothejailor—“wentonhiswayrejoicing.”1766Ifthereferences to the other Sacrament are not equally full, they are not lessdecided.“Thecupofblessingwhichwebless,isitnotthecommunionofthebloodofChrist?Thebreadwhichwebreak, is itnot thecommunionof thebody of Christ?” 1767 Their brief history fully testifies how largely thePentecostal converts were refreshed by this communion.1768 We cannot,therefore,doubtthattheScripturedesignates‘theseheavenlyceremonies’1769

asameansofrichandspecialgrace.TheyexhibittheblessingsoftheGospeltoall.Buttothefaithfulreceiver,theyconveytohisverybosomtheblessingswhichtheyexhibit.WecompleteourexpositionoftheSacramentbysettingitout,notonlyasameansofgrace,butapledgetoassureusifit.Thus“thesignofcircumcisionwas a seal of the righteousness of the faith.” 1770 The corresponding

Sacrament of baptism is also a seal of the remission of sin to the worthyrecipient.1771“Thiscup,”ourLordsaidat thesacredsupper,“ismybloodoftheNewTestament”‘representinghisbloodasshedtomakewayforthenewcovenant, and to ratify it as valid for their benefit 1772—not making thecovenantmorevalidinitself,buta‘certainsurewitnesses,strengtheningandconfirming our faith 1773 so as to apprehend and apply it. ‘God’s gift’—asArchbishopSandysexcellentlyremarks—394VIEWOFTHECHRISTIANMINISTRY

‘withoutsealingissure,ashehimself isallonewithoutchanging.Yet tobearwithour infirmity,andtomakeusmoresecureofhispromise,headdedtheseoutwardsignsandsealstohiswriting

andhisword,toestablishourfaith,andtocertifytousthathispromiseismostcertain.’1774Thusfarwehaveendeavouredtosetoutwhat,accordingtothedefinitionoftheChurchandinstrictharmonywithScripture,formsthesumandsubstanceofaSacrament.ThestatementoftheForeignReformers,asembodiedintheirpublic confessions, or as they can be elicited from a careful study of theirwritings, seem to be marked with some variation; nor do the soundest ofthem,inthewriter’sjudgment,comeuptothecompletenessoftheAnglicanexposition.1775Wenextrefertothemedium,bywhichsacramentalgraceisconveyed.Letitnever be supposed that there is any innate grace in these holy ordinances.They arewhat they are, not by inherent efficacy, but byDivine institution.They are—as our Church most accurately defines them—means only, notsourcesofgrace.Theblessingisnotinthem.Butitflowsthroughthemfromthe Great Fountain Head. Nor let this be thought to be a mere verbaldistinction.Tomakethem—assomeappeartodo—sourcesofgrace,istoputthemintheplaceofChrist.Toacknowledgethemasmeans,istodependonChrist in them, to look for his grace imparted by them, to honour hisappointmentintheirdiligentuse,andthustoensurehisgraciousacceptance.Weascribenothingtotheinstruments:allbelongstohimwhocondescendstowork by them. The statement of Bishop Ridley is eminently clear andevangelical—‘EverysacramenthasgraceSACRAMENTALINSTRUCTION.395annexedtoitinstrumentally.Itdoesnothavegraceincludedinit;buttothose

that receive itwell, it is turned tograce. In thesameway,water inbaptismhasgracepromised,andbythatgracetheHolySpirit isgiven;it isnot thatgrace is included in thewater, but that grace comes by thewater.’1776 ThejudiciousHookerwritestothesamepurpose—‘Sacramentsreallyexhibit,butfor anythingwe can gather out ofwhat iswritten about them, they are notreally,nordotheyreallycontaininthemselvesthatgracewhich,withthemorbythem,itpleasesGodtobestow.’1777Bishop Ridley—let it be observed—limits the promise of grace in thesacramenttothosethatreceiveitwell.Andindeed,whileourChurchclearlyinsists on the unworthy administration as no bar,1778 she clearly sets out aworthyreceptionasanindispensablemeanstotheblessing.‘Thesacramentswereordained,thatweshoulddulyusethem.Andonlyinthosewhoworthilyreceive it,will the sacraments have awholesome effect and operation. Butthosethatreceivethemunworthily,purchasedamnationforthemselves,asSt.Paulsays.’1779Topresumethattheywouldworkalike,whetherproperlyusedorprofaned, is indeed theessenceofRomish superstition.This contravenestheDivine rule expressly given to preserve the purity of worship—“Thosethat honour me I will honour, and those that despise me shall be lightlyesteemed.” 1780 ‘The real presence of Christ’s most precious body andblood’—asHookermostaccuratelystates—‘isnot therefore tobesought intheSacrament,butintheworthyreceiveroftheSacrament—intheheartandsoulofhimthatreceivesit.’1781OurChurchjustlypointsoutfaithastheprincipleofaworthyreception,andtheonlymediumthroughwhichtheblessingisapplied.Tothosealone,who‘rightly, worthily, and with faith receive it,’ our Church conceives theordinancetobearealandspiritualparticipation.1782ThisisinstrictharmonywithScripture.Ifweare“buriedwithChristinbaptism,”we“arerisenwithhim from this burial through the faith of the operation of God.”1783 The“baptismthatnowsavesus,”isexpresslystatedtobe—“nottheputtingawayof the filth of the flesh,” which is the mere external ceremony—“but theanswer of a good conscience toward God”—the act and profession offaith.1784Theunworthypartakingofthe396VIEWOFTHECHRISTIANMINISTRY

holy supper is “not discerning the Lord’s body.” 1785 The due receptionthereforemustbe in theexerciseof that intelligent faithwhichdiscerns thegreatend,substance,andblessingoftheordinance.Indeed we can only bless God for the singular wisdom which guided thegeneralstatementsofourReformersonthisimportantsubject.Theytookuptheir position in the true mean between Rationalism and Romanism. Theyexpoundedhigh andglowingviewsof sacramental grace.But they avoidedthe Patristic and Romish error, by grounding it on the promise of thecovenant,andlinkingitwiththeinstrumentalagencyoffaith.Weneedonlyrefer to the Baptismal services, where the prayers are little more than thepromises taken hold of by faith, and where the exhortations encourage anundoubtingconfidence,groundeduponthemanifestedworkandloveof theSaviour.Weareawareindeed,thatstatementshavebeenproducedfromtheirwritings, on the side of exaggerated views of the Sacraments. But we arepersuadedthatacarefulcomparisonwillshowthesestatementsasconnectedwith thegrandprinciples of theGospel, andwith amoreprecise limitationthanisoftengiventothem.Normustitbeforgottenthattheyareappliedtothewholeordinance—nottothebareexternalceremony—remindingus(withourHomily)‘thatfaithisanecessaryinstrumentinalltheseholyceremonies,for,asSt.Paulsays,“withoutfaithitisimpossibletopleaseGod.”‘1786Indeedto insist on the efficacy of the Sacramentswithout this necessarymean, is‘baselytobindourselvestotheelementsandthecreatures’1787—tomaketheordinances a matter of idolatrous dependence rather than of warrantedscripturaluse—asiftheSacramentitselfgaveanddideverythingbyitsinnategrace.

Itseemsnecessary,inordertocompleteourviewofthispartofourMinistry,toreferasbrieflyaspossibletosomeprincipalerrorsontherighthandandonthe left. That there should be errors—diversified and important errors—connectedwithsomuchdifferenceofjudgmentandcorruptionofheart,isnomarvel.Theordinancesthemselvesareholy.Yetman’sperversenessmakesSACRAMENTALINSTRUCTION.397themanoccasionforsinandfearfulprovocation,evenintheprofessionofasound faith.1788 Who does not need the warning—“Let him that thinks hestandstakeheedlesthefall”?1789

ArchbishopLeightonadmirablyremarksonthetwoextremesofSacramentalerror—‘First, those thatascribe toomuch toSacraments,as if theywroughtbyanaturalinherentvirtue,andcarriedgraceintheminseparably.Secondly,thosewhoascribetoolittletothem—makingthemonlysignsandbadgesofourprofession.’1790We have already referred to the first of these errors of excess. We wouldbrieflytakenoteofothersthatarenotlessmomentous—suchasmakingtheSacraments the casual ground of our justification, which the Apostledistinctly states to be subverting the foundations of the Gospel 1791

—connecting the grace inseparably with the sign is repugnant to thetestimony of Scripture 1792—of the Church 1793 and of fact—making theseordinances the exclusivemeans of grace, when the Scripture sets forth thepreachingofthewordasthegrandinstrumentofsalvation1794—insistingonthemasabsolutely—andnotasourChurchdoes—only‘generallynecessary’1795—to salvation.These are errors of no smallmagnitude; they change thecharacter,obscuretheglory,andparalysetheinfluenceof theGospelof thegraceofGod.Theyarecharacteristicof“anotherGospel,”1796andnotworthyofthename.Yetwemustnotforgettoguardagainsterrorsofdefect,whichworkineverywaytothedeteriorationofourMinistry.BishopHoadley’sSacramentalviewswereconsistentwiththehereticalschooltowhichheunhappilybelonged.Weshould, however, deeply regret to mark any tendencies to his RationalisticTheoryconnectedwithasoundercreed.Thosesymbols,whichareemployedtorepresentandtoconveysuchinestimableblessings,arefarbeyondnakedsigns.Theyclaimourreverence,andtheyshouldexerciseourfaith.Animatedas theyarewith life, letushonour themasameansbywhichourgraciousGod ‘not only quickens, but also strengthens and confirms our faith inhim.’1797 Unbelief is no less dishonourable to God, and paralyzing to hiswork, than formal superstition.1798 If the Sacraments are means of grace,shouldwenotbelookingforgracethroughthem?Andmaytheirbarrennessnotbe toooftenexplained thus:—“Youhavenot,becauseyouasknot?’ 1799

Tocalltomindtherichandfreepromises398VIEWOFTHECHRISTIANMINISTRY

sealedtoushere—tolayholdofthembyfaith—toconsiderthesealsastheearnests of the blessings to be applied in God’s best time—this wouldestablishaconfidencefraughtwithlifeandenergy,bringinghopeandjoytoour Christian profession. ‘Where they are not either through contemptunreceived,or receivedwith contempt,we arenot todoubt that they reallygivewhat theypromise,and theyarewhat theysignify.Forwedonot takebaptismortheeucharistasbareresemblancesormemorialsofthingsthatareabsent,nordowetakethemasnakedsignsandtestimonies,merelyassuringus of grace that was received before; but they are (indeed and in verity)effectualmeansbywhichGod,whenwe take theSacraments, delivers intoour hands that grace which is available unto eternal life, and which thesacramentsrepresentorsignify.’1800

The great importance of this subject, as a component part of the ChristianMinistry,hasappeared to theWriter todemand this extendeddiscussiononthe general question of the Sacraments. We now proceed to refer to thespecific character, privileges, and obligations connected with each of themseparately.

I.—BAPTISM.“WHAT do youmean by this service”—might be asked of us bymanywhobring their children tobaptismonlyasanecclesiastical rite—thecustomofthe place—and the ordinary mode of giving them their name. Baptismalinstruction is therefore—as Bishop Burnet reminds us1801—most important.Our people need, for the most part, very full and clear expositions of thenature of thisSacrament, in the three-fold definitionwhichourChurchhasgiven—asa sign—a seal—andameans—ofgrace.As a sign, itmarks ouroriginalguiltandimpurity—andourcleansingbythebloodofChrist,andbytheregeneratinginfluenceofhisSpirit.Asameans—itencouragestheprayerof faith for the communication of his favour and grace. As a seal of thecovenant of grace, bywhichwe aremutually engaged toGod, andGod isengaged tous—itassuresour faithof themanifested favourofGod towardHisbelievingpeopleandtheirseed.

ThatthereshouldbeanycontroversyastothesubjectsofBaptism,isamatterofsomemarvel.TherewasnoneintheApostolicorinthePrimitiveChurch.Thecircumcisionofinfants,andthesubstantialidentityofcircumcisionwith

baptism1802—theBAPTISM,399

covenant promises of God extending to the believer’s seed 1803—the clearencouragementof theSaviour in admittingchildren intohiskingdom 1804—the unfettered baptismal commission extending to “all nations,” 1805 and toinfants,therefore,asacorporatepartofnations—theApostolicrecordsofthebaptismofwholehouseholds,1806done inconformitywith thiscommand—theacknowledgedpracticeoftheearlyChristians—theseparticularscombinetostrengthenandconfirmthedeclarationofourChurch,that‘thebaptismofyoungchildrenis ...toberetainedintheChurch,asmostagreeablewiththeinstitutionofChrist.1807Ifwearecalledonforaplaincommand[todoit],wearereadytoadduceit.1808Godchargedhispeople,underthestrictestpenalty,tobringtheirchildrenintocovenantwithhimself1809—and todo thatby theseal of the Gospel.1810 Therefore, until the repeal of the statute, and thesentence of their exclusion is produced, we will thankfully hold to thejudgmentofBishopHall—‘childrenaretheblessingofparents;andbaptismistheblessingofchildrenandparents.’1811

TheDivineinstitutionofthisSacramentofadmissionsufficientlyatteststoitsspiritualcharacter.Itsprivilegesarethereforeinaccordwiththischaracter—an investiturewithall theblessingsof theChristiancovenant.1812Thegraceconnected with this ordinance is “a death to sin, and a new birth torighteousness”1813—itisareal,notarelativechange.

Yetexperienceandobservationtooplainlyprovethatitsprivilege400VIEWOFTHECHRISTIANMINISTRYand grace are notnecessarily and in all cases connected with the externaladministration of the sacrament. Surely we can only expect the blessingwhereGodishonouredintheproperuseoftheordinance,andwheretheendsforwhichheappointed it areduly regarded.Thedesign is that thechildofAbraham—theonly truememberof theChurch—mayherepleadandmakegoodhischildren’sinterest, jointlywithhisown,inthefavourandgraceofGod.Itisnotmerelyadedicatory1814—butitischieflyacovenantingservice

1815—pleadingandembracingforhischildthepromisesofgrace.Therefore,in affixing the seal ofGod’s own covenant in his appointed ordinance,wegive thanks, asduty bound, for the child’s interest in this large expanse ofmercy. For whether the grace is granted at themoment, or at some futureperiod—asconfirmed toour faithbyGod’sownseal—inbothcases, it isajust ground for present confidence, and therefore of gratefulacknowledgment.In reply to the difficulty which meets us here, arising from theindiscrimination of baptism, we reply that we are Ministers by Divineappointment in a mixed Church.1816 Yet we can only administer spiritualordinances in a spiritual frame. To conceive of acceptable ordinances forhypocrites and unbelievers is an anomaly—To accommodate the service oftheChurchtothetemperamentof“themixedmultitude,”wouldbetorobthetrueChristianofhiswarrantedandenlargedconfidence in“thepromisesofGod”applied“byus,”1817—andtoapproachGodwithaworship thatcouldnot be pleasing to him.1818 Therefore, if the ordinance is profaned, asdoubtlessitismostfearfullyprofaned—thenonwhomdoestheresponsibilitylie? Not on us, who—as the Ministers of Christ—can only administerordinances suited to his own spiritual Church and Service. It lies on thosewho make his spiritual service a mockery. Doubtless it is the duty ofunbelievers—now,justasitwasundertheolddispensation—topresenttheirchildren toGod in solemnworship and professed covenanting.1819 But it istheir sin that theyperform thisboundduty in anungodly andunacceptablemanner.

Inconformity,therefore,withthegeneralcharacterofacceptableworship,ourBaptismalserviceisframed—not,assomewouldhaveit,ontheprincipleofcharity, but on the principle of faith. The ordinance is “the seal of therighteousnessoffaith”1820—“thatis,ofGod’swayofacceptancepleadedandappliedbyfaith.Therefore,thesealonlyconfirmsthepromiseintheexerciseoffaith.BAPTISM.401In the case of the adult, personal faith is the indispensable requisite. In thecaseof the infant, faithexercisedon itsbehalf, justas that faithwhichwashonoured in similar cases of helplessness1821—will be equally encouraged

here.1822Thechildthus“broughttoChrist”willbecountedasifhe“cametohim”asawelcomesubjectofhisheavenlykingdom.1823Hence it is obvious that a doubting spirit, or positive unbelief, substitutesuncertaintyandsuspicionintheplaceoftheappropriateactandthanksgivingof faith. And can this be honourable to God? Does it not, of itself, andaccordingtotheruleofhiskingdom,1824nullifythedesiredblessing?Sofaras“faithismadevoid,thepromiseismadeofnoeffect.”1825Ontheotherhand,a Christian brings his child to the font for the sign and seal of spiritualregeneration, in the assurance of his joint interest in the promises of thecovenant. The sponsor, at the same time, in dependence on the promises,engagesinthenameofthechildtorenouncetheserviceofhisenemies,‘tobelieveinGod,andtoservehim,’andjoinsinprayerfortheconfirmationofthose privileges to the child. Such a sight exhibits a clear and animatingwarrantoffaiththatismosthonourabletothesacredordinance.Godhonourshisownname—hissovereigntyinthegiftoffaith—andhisfaithfulnessintheacceptanceofhisowngift.HowenliveningandpracticalistheconstraintofthisSacrament!Thechild,inhisfirstdawningintelligence,finds‘hisnameputintothegospelgrant’1826

—heisthereforeadedicatedchild—takenoutoftheevilworld,andpledgedto the service of God. To encourage his faithfulness, he feels himselfsurrounded with the special guardianship of a covenant-keeping God,introducedintohisfamily,commendedtotheprayerandsympathiesofeverymember of the household, brought under the blessing of all the means ofgrace—especiallyundertheteachingof“theHolyScriptureswhichareabletomakehimwiseuntosalvation,throughfaithwhichisinChristJesus.”1827

Buthemustnotsleepinsensibleofhisobligations.Hisresponsibilitieshavenowcommenced.‘Thesignofthecross’onhisforeheadwillneverbeeffacedfromtheeyeofGod:norwillthedayofhisBaptismalconsecrationbeblottedoutofhisbook.Intheobligationsandprivilegesofthecovenantintowhichhe has entered, are contained all the quickening motives for personaldevotedness. And therefore his unfaithfulness will not be judged as theheathen,who“didnotknowhisLord’swill,”butas“theservant,402VIEWOFTHECHRISTIANMINISTRYwho knew his Lord’s will, yet did not according to his will, and shall be

beatenwithmanystripes.”1828TheofficeofSponsors—thoughintheletterofit,thisisahumanordinance—yetinthespiritofit,itseemsanessentialappendage.Baptismisnotmerelyanofficeofdedication,butofcovenantingwithGod.Therefore,iftheinfantis a party in the contract, then he must appear by his Surety, who mayrepresent inhisownperson, the child’s fidelity tohis engagements.Hence,thecanonsrequirecommunicantsfor thisoffice,as theaccreditedpledgeofsincerity.Nor is thisChristian standard lessnecessary as respects the child.Wemust here “knownoman after the flesh”—there is no consideration ofconvenience, relationship, or worldly advantage. The one principle of ourchoice is—‘Who will be most helpful in training the child for God?’Thedifficulty of obtaining satisfactory Sponsors may often delay baptism,sometimesevenremovethechildrenwhollyfromus.Yettheverydifficultyoften brings conviction of an unchristian life, which makes Christianinterference uncongenial and nugatory.1829 We would, however, invite ourcommunicants tostep in,wherenecessary, for thisofficeof love,diligence,sympathy, prayer and helpfulness.Wewould explain the difficulties whichhinder their engagement in this sacredproxy—as if it involved them in thewilfulresponsibilityofthechild;orthismisconceptionbeingremoved—asifitwereonlyanemptyandfruitlessvow.Wemustnotexpecttheordinancesofthechurchtochange.ItismuchmoreimportanttomaintaintheirduetoneanddignitybyaScripturaldiscipline,thantodrawapromiscuousmultitudewithin our external pale, at the expense of all the sacredness of thesacraments,andtotheseriousinjuryofreligion.WemustremindParentsandSponsorsthatthededicationofachildtoGod,thoughANacceptableservice,isamostsolemnandresponsibleservice.Howawful is the profanation of “offering the blind for sacrifice!” 1830 Let themunderstandwhattheydo—bindingthemselves403andtheirchildrentotheserviceofGod—andwhytheydoit—inconformityto the appointment ofGod, and to the terms of the covenant,which is thegroundof thisBaptismal dedication.Let themknow that by this sacred acttheyprofess theirpersonalconsecration tohisservice(forwhocangivehischild freelyand sincerely,unlesshehad“firstgivenhimself to theLord?”)andgivetheirpledge,thattheirchildrenshallbetheLord’sforever—trained

forhis service andglory.Let thembe remindedof thegreathonourof thismost responsible trust, and of the fearful guilt of neglecting it.Where it ispracticable, no sponsors or parents should present themselves at the fontwithoutpreviousMinisterial instruction;1831 that theymay, under theLord’sblessing, attend this ordinance with a penitent, upright, believing, andthankfulspirit—presentinga“holy,andacceptable,”aswellasa“reasonableservice.”Nor should we forget to inculcate the proper use of the baptismalengagements.Muchusemaybemadeofthemasarestraintfromsin1832—anexcitement to duty—a support to faith—and an encouragement to prayer;whiletheremembranceoftheinvestitureofprivilegesmayanimatethemtopressforrealparticipation,aslivingmembersofalivingHead—inspiritualcommunionwithaspiritualchurch.1833

II.—THELORD’SSUPPER.Ourcourseof instructionnaturallypasses from the initial sacrament to thatwhichmarksthecompleteprivilegeofChurchmembership—theonemarkingthecommencement,theotherthesupportof,thespirituallife.

ThissacramentconnectsitselfwiththegreatdoctrinesoftheGospel.Manasasinnerwascondemnedundertheeverlastingcurseofthebrokenlaw.Godacceptsthevicariousdeathof404VIEWOFTHECHRISTIANMINISTRYhisownSonashissurety.ThegreatSuffererhimself,ontheeveofhisdeath,appointedthisordinanceasaperpetualmemorialofhisacceptablesacrifice,andasasealofthecovenantedblessingswhichitobtainedforhisChurch.Thismemorial eminently illustrates the spiritual character of the ordinance.TousethebeautifullanguageofBishopRidley,‘Theremembrancewhichisthus ordained—as the author of it isChrist, bothGod andman—so by theAlmightypowerofGod,itfarsurpassesallkindsofremembrancesthatanyother man is able to make, either of himself, or of any other thing. Forwhoever receives this holy sacrament thus ordained in remembrance ofChrist,he receives with it either death or life.’1834 Cherishing this spiritualremembrance,weshallbepreservedfromthesnare—‘lest thememoryof it

becomeasacrifice;lestthecommunionbecomeaprivateeating;lestthetwopartsbecomeonlyone—and insteadof aheavenly refection, agross carnalfeeding.’1835The distinctness and singular value of this ordinance is that it appears tocombine much of the real blessing of the other means. If preaching is torepresent Christ crucified, then to “do this in remembrance of him” is to“display his death till he comes.” 1836 ‘Thus also (as Dean Comber justlyremarks),‘thatwhichismorecompendiouslyexpressedintheconclusionofour prayers through Jesus Christ our Lord—is more fully and morevigorouslysetoutinthismostholysacrament,inwhichweintercedeonearthin imitation of, and in conjunctionwith, the great intercession of ourHighPriestinheaven—pleadinghereinthevirtueandmeritsofthesamesacrifice,whichhedoesthereforus.’1837The sacramental table is therefore equally precious and honourable as acommandtobeobeyed,andaprivilegetobeenjoyed.Itisanexerciseoffaith—a remembrance of love—a covenant of dedication. Here our DivineMaster’srealandspiritualpresenceisspeciallygranted.‘Hisbodyandbloodare truly and indeed taken and received by the faithful.’ And in thisparticipationtheirsoulsarestrengthenedandrefreshed,andtheiracceptanceisvisiblysealedandestablished.1838Herealsoweenjoy fellowshipwith theLord’s people as members of the same body, and partakers of the sameprivilege.1839 The sacramental graces (repentance and faith, hungering andthirstingforChrist,thanksgivingandbrotherlylove1840)THELORD’SSUPPER405areexcitedbythecontemplationoftheGreatAuthoroftheordinanceinthewondrousactofhisdyinglove.

Weinsistonthesegracesasqualificationsforcommunion,andtheprofessionof them is an intelligent and credible (though not always satisfactory)profession of faith.We can warn hypocrites, but we cannot exclude them.Only theking’seyecan infalliblysee theunwelcomeguest,andhewillnotfail to put him to shame.1841 Our duty is to set out the awful guilt of thisprofanation,1842 connected as it often is—not onlywith utter ignorance andhardness—butwithaformalorself-righteouscustomaryattendance,andwith

theneglectoftheexerciseofthesegraces:graceswhichalonecanrealizeanacceptableorprofitableuseoftheordinance.

Generally speaking—our instruction should be directed by Philip Henry’sadmirablerule—‘tosomanageit,thattheweakmaynotbediscouraged,andyet,thattheordinancemightnotbeprofaned;’1843neitherraisingthestandardtoohighfor thehumble,contrite,orevenscrupulous;nor lowering it to thegenerality of a formal profession; using only the alluring compulsion ofevangelicalmotive.1844Our instruction must obviously vary according to the character of therecipient.Totheignorant—thespiritualcharacterandthesolemnobligationsof theordinance; thehypocrisyof joining in thedeep-tonedabasement andelevatedexercisesofourmodeofadministration;andmostofall, theawfulcondemnation of unworthy participation—are subjects of direct andawakeningconviction.Forhowaffectingistheconsiderationthatthe“table”of the Lord (to accommodate the prophetic curse) will “become a snarebeforethem,andthatwhichshouldhavebeenfortheirwelfare,willbecomeatrap!” 1845 To those who wish to commence their attendance in thisunsatisfactory state,we should strongly recommend delay,withmuch self-enquiry and earnest prayer for Christian sincerity and Divine illumination.Manypersonsinastateofconvictionregardthisordinanceasanend—ratherthanasameanstoanend—theyputitintheplaceofChrist,insteadofusingitasameansofcomingtoChrist.Theyhaveastrongimpulsetocometotheordinance,butwithoutany intelligentperceptionof itsmeaning.Theymustbetaught that thesacramentisnot life,butfoodtosupport life;foodwhichnourishestheliving,406VIEWOFTHECHRISTIANMINISTRYbutcannotquickenthedead.Christ—nottheordinance—islife.Faithinhim—not in themeans—willensureacceptance.To the sincere,but scrupulous,wemustshowthatthereisthesinofunbeliefaswellasofpresumption—sinin refusing to come, as well as in coming unworthily—the guilt ofdisobedience to the dying command of our best and dearest friend—theneglect of the privilege of a heavenly feast, of an open confession of thecross, and of brotherly communionwith the followers of Christ. The earlystage of awakened tenderness and concern needs special instruction andencouragement.Theweakestdisciplehasanequalrighttothisordinancewith

themostestablished.Perfectassuranceisnotrequired;ratherthelackofitissupposed.The seal is given in confirmation ofwhatwas amatter of doubtbefore. Let the solemnity of the ordinance enforce preparation, and let itssimplicityencouragefaith;andsolethimcomewithhumilityandreverence;andwhocandoubthisacceptance?1846TheSacrificial characterandefficacyof thisOrdinance—though supportedby some names of note, have in the writer’s judgment no warrant fromScripture, which often calls the death of Christ a sacrifice—nowhere is itcalled thememorialofhisdeath.1847 Indeed the contrast drawnbetween theoneofferingofCalvary,and thecontinual remembranceandofferingof theJewish sacrifices, seems clearly to contravene this view.1848 The studiedsubstitution of the table for the altar in the Sacramental service shows thejudgmentofourReformers;andthoughtheyhaveretainedthenameofPriest,yetitisevidentlyinreferencetoitsetymologicalderivation(Presbyter)whichhasnoconnectionwith the sacrificial institution.Her language is inperfectaccordancewiththeoriginalcommand1849—‘aperpetualmemoryofhismostprecious death.’ It is this memorial and representation of the sacrifice thatconstitutes its profitable use as a means in the exercise of faith, and inreceiving its inestimable blessings. We commemorate (as Waterland justlyobserves)thegrandsacrifice,butwedonotreiterateit—no,notsomuchasundersymbols.‘ThewholesubstanceofourSacrifice,whichisfrequentedbytheChurchintheLord’sSupper,consistsinprayer,praise,andthanksgiving,andinrememberingandTHELORD’SSUPPER407

displaying thatSacrificeofferedupon thealtarof thecross.’ 1850AnyotherviewisaretrogrademovementtothebondageofJudaism.Itisalsoimportanttoviewthissacramentinconformitywiththetruespiritofthe dispensation as—Augustine well reminds us—to ‘venerate theseordinances,notwithcarnalbondage,butwithspiritualliberty.’1851Toinvestthe holy table, as some appear to do, with a cloud of awfulmystery, is tomakeitasifwewerelivingunder“thecovenantthatengendersbondage.”1852

To the contrary, we have not come to the dark gloom of the Mount thatburnedwith fire, frightening the heart even of the holymediator.We havecometotheMountoflightandlove—tothejoyofcommunionwithourGod.

Instead of being barred—as of old—from approaching near, we “haveboldness to enter into the holiest.” 1853 Let us deeply cherish the godlyreverence in his service—remembering that “even ourGod is a consumingfire.” 1854 But never let us forget that the holy ordinance is a means ofacceptance to a rejoicing heart. And if under the dispensation of shadows,muchmorewe, under the sunshine of the joyous gospel should “go to thealtar of God, to God our exceeding joy.’ 1855Tocloudoursunshineistocrampourprivilege,andtopalsyourstrength.Itisalsomostimportanttoconnectthissacramentwithallitshighpracticalobligations—bothtoourDivineMaster,andtohischurch—toourLord—asthe public profession of his name 1856—as the soldier’s oath of fidelity anddevotedness—tohisChurch,asunitingusinholybrotherhood1857—onewiththebody,readytojoinineveryhelpfulexerciseoflove,inalltheofficesofspiritual relationship 1858—meeting in “his banquetting house,” with “thebannerofloveoverus,”1859—thespiritofthisunionsheddingallitsradianceoverourdailyprofession.

Muchprofitableusemaybemadeof theordinanceprevious toexpressandimmediateinvitation.Underanearlyimpression,itpresentsthemostfullandsimple view of the blessed atonement. The palpable exhibition of thesufferings of theLord iswell calculated to deepen spiritual sensibilities, tolead the youngChristian to contemplate a positive obligation, to count thecost of the consequent engagements, and to anticipate the enjoyment of itsattendantprivileges.Sacramentalmeetingspreparatorytotheordinance,formamostinterestingMinistrytotheChurch.408VIEWOFTHECHRISTIANMINISTRY

Thefamiliarexpositionoftheinstitution,orofsubjectsconnectedwithit,1860

makesthesemeetingsespeciallyvaluableforCatechumens,asamediumforconveyingintelligentaswellastenderimpressions,andthusremovingmuchperplexing hindrance to “the discerning of the Lord’s body.” Individualinstruction is also of great service in restoring the sacrament to its highdignityamongChristianordinances,andthusofinstrumentally“addingtotheChurchsuchasshouldbesaved.”1861The more deeply we consider the Sacramental Ministry, the stronger our

convictionofitsgreatmomentonourwholework.Afull,free,andScripturalexposition is greatly conducive to the fruitfulness and establishment of ourpeople. But if we divest our system of its pure simplicity—it loses itsChristiancharacteranditssolidusefulness.Itministerstoself-righteousness,nottoself-abasement—“tobodilyexercise”—nottoevangelicalgodliness.Itexaltsordinances—notChrist;theChurch—nothisgloriousHead.TherecanbenolifeinourMinistrations,ifChristisnottheSunofoursystem.ThedimcloudyglimpseoflightwhichwecatchthroughthereflectionoftheChurchisbutafeeblecompensationforthelossoftheinvigoratingglowofhisdirectrays.LetushonourourDivineSaviourfully,andhewillhonouruslargely.

CHAPTERVI.CLERICALANDCHURCHCOMMUNION.“Thecommunionof saints” isahighandholyprivilege,withoutwhich thebodyofChrist—if it exists—cannot thrive.The extension, therefore, of thespiritbywhichitismaintained,isCLERICALCOMMUNION.409a grand means of spiritual prosperity to the Church. As it consists andbecomes “effectual by that which every joint supplies” 1862—by the linkswhichconnecteveryMemberandMinisterwithhisownsociety—thesamemeansandmaterialsareathandforallcircumstances.ShallwenotfindthatacloseunionwithourgreatHead,andamoreconnectedharmonyamongtheseveralmembers,wouldproducealargersupplyofspiritualgiftsandgrace—andthatthiswouldeffectthesalvationoftheChurchinGod’sownway,byuniting the several members as one body, and making each a medium tocommunicateDivinelifetotherest?Weshallconsiderthissubjectinreferencetoourselves,andtoourpeople.

I.—CLERICALCOMMUNION.Doctrinaldifferenceshavegreatlymarredourbrotherlycommunion.EventhegrandunitingdoctrineoftheexpectancyofourLord’scominghassetbrotheragainstbrother,whenuncertainspeculationshavedivertedthemindfromtheheavenlygloryoftheevent.1863GreatindeedaretheadvantagesofMinisterialfellowship—such as elucidation of practical difficulties—instruction in thedifferent cases of Christian experience—the correcting of the errors of ourown inexperience—obtaining enlarged views of Scriptural doctrine—communication of Ministerial plans and successful experiments—encouragement of brotherly sympathy, and general interchange of kindlyintercourse—mutualexcitementtoincreasedexertion—directingacombinedeffort to any weak or threatened quarter of the church, or to any newly-formedobjectforthepromotionofourMaster’skingdom.Yetwemustinthisfellowship carefully consider thebestmeans forprofit—suchasmeeting inthe spirit of prayer, and under a sense of our responsibility—avoidingdoubtful disputations—drawing with most interest to those subjects, thatmore directly lead to Christ—and keeping our main object in view in oursocial intercourse. Stated Clerical Meetings on these principles are most

edifying. The routine, however, generally needs to be wisely regulated; itneeds to be disciplined, not fettered. They should embrace the two granddivisions of our work—the Pulpit and the Pastoral Ministry—treated inseparate410VIEWOFTHECHRISTIANMINISTRYexercises—theformergenerallyfillingupthemoreregulardiscussions—theotherdrawingoutsupplementalandmorefreecommunication.Eachmembershallbeexpectedtogiveinrotationtheresultofmaturedconsiderationoftheproposed subject—extempore in form (if he pleases), but deliberate insubstance. Collateral points, naturally arising out of the treatment of thesubject, had better be reserved under the direction of the chairman for theclose of themeeting, in order to restrain desultory discussion, and to giveeachmemberthefullopportunitytodeliverhisownsentiments.Meetingsofa holy and pastoral character—thus prudently conducted—would naturallyboth open and close in the spirit of Eliot’s suggestion to his brethren on asimilaroccasion:‘TheLordJesustakesmuchnoticeofwhatisdoneandsaidamong hisMinisters when they are together. Come, let us pray before wepart.’1864Massilloncharacterizessuchmeetingsas‘thoseholyassemblies,socalculated to maintain a sacerdotal union among the Ministers, a sacredharmony,inordertoanimateusindividuallytotheuniformobservanceofthedutiesof theMinistryof theChurch, anda support inorder to clearup, orremovethedoubts,orobviatethedifficultiesofit.1865SuchwereArchbishopGrindal’s‘preachingexercises,’whichLordBaconpronounced‘tobethebestwaytoframeandtrainuppreacherstohandlethewordofGodasitoughttobehandled,thathasbeenpractised.1866Onthewhole—wemayCHURCHCOMMUNION.411conclude, thatMinisterialunion inconfidence,counsel,prayer, andservice,byeverypracticablemeans,willalwaysoperatewithmostbeneficialenergyuponourwork.

II.—CHURCHCOMMUNION.TheScripturalideaoftheChurchisthatitisonebodyanimatedbyonesoul

in the fellowship of the Gospel.1867 Its strength lies in the union of itsmembers. This union naturally embraces the whole body of Christ withaffectionateinterestandconstantprayer.Itsmoredefinitespherewillbethedistinct community of which the Christian is a member. The means ofpromoting it among our people are of diversified, though sometimes ofdifficult,application.One point of great delicacy and importance is to set forth the unscripturalprinciplesofseparation.Nosuppositionismoreharassingtotheconscience,thanthatofacompleteEcclesiasticalmodelgivenintheNewTestament.AChristianfindsalackofpreciseScripturalauthorityforcertaincanonsofhisChurch.He therefore joins some other body that,on the first aspect,moreexactlyconformstothesacredrule.Hesoondiscoversasimilardefectinhisnew system. He looks in vain for a pure and perfect model among thedifferent communities of thevisible body.And afterwearyinghimselfwithfruitlesslabour,heisdrivenatlasttoformaChurchafterhisownmind—tobecome aChurch to himself. TheNewTestament indeed gives the generalprinciplesofaChurch;butnowhere(asinthecaseofthetabernacle1868)doesitgiveitsminutepointsofdetail.Therefore,nocommunioncanbeformedontheexclusivebasisoftheletterofScripture;becausenoChurchcanproduceDivineauthorityforeveryprecept. Infact,weleavetheprintofourfingersoneverythingwetouch—onthoseinstitutions,whichareessentiallyfoundedonasoundbasis.The“Jerusalemwhichisabove—theMotherofusall”—istheonly “Church, not having spot, orwrinkle, or any such thing.” 1869 It isthereforethemarkofarestlesstheorist,ratherthanofsoberpracticalwisdom,to insist on a perfection that is unwarranted by Scripture, and that ismanifestlyinconsistentwiththecharacterofthepresentdispensation.412VIEWOFTHECHRISTIANMINISTRY.Toseparate,therefore,fromaChurch,thatisinthemainScriptural,becauseof adhering corruptions—is true schism—contrary to the example andinculcations of Christ 1870—it creates a rent in his mystical body. If it isconnectedatallwithconscience,itiswithascrupulous,ratherthanwithanenlightenedconscience;anditisgroundedonself-willandself-conceit,ratherthan forbearance,humility, and love.1871 It is equallywrong tomoveon theground of expediency, or some problematic theory of usefulness. If it belawful to remain, it must be sinful to depart. Scripture insists upon the

necessity of union. Schisms are justly numbered among the works of theflesh;1872 obedience toministers is strongly inculcated,1873 togetherwith theawfulguilt of slightingorneglecting them;1874 anda solemnmark is setonthose who, in the indulgence of their flesh, seek a name and party forthemselves, instead of “forbearing one another in love” to win souls toChrist.1875 And yet the vague apprehensions about the question of churchmembershipandunion,giveastrongadvantagetotheseparatist,andmakeitimportant to compact the spiritual body, as well as to instruct the severalmembersofit.1Cor.12clearlymarksthefixedofficeofeverymemberofthebody, and their connexion and dependence, bothwith each other, andwiththeircommonHead.Thesubsequentchaptershows“themoreexcellentwayofthebondCHURCHCOMMUNION.413of perfection.” The connexion of the two chapters teaches us to combinedecisioninfundamentals,withforbearanceinnon-essentials—thetruespiritofthatChurchunionwhichisagrandsubjectofourLord’sintercession,andachiefmeanstoconvicttheworld.1876

Faith and love are the two primary principles of Church communion andChristian stedfastness—the one draws us all to a common centre, the otherunitesuswitheachother1877—likethemagnet,bringingtheseveralparticlesto each other, by attracting them to itself.With amore definite bearing onpresent circumstances, we would recommend the inculcation of practicalreligion inmeekness, humility, and self-denial.Thiswill silentlyoperate, ifnot by active opposition, yet by impeding the progress of evil. It is thepracticalexerciseofourprincipleswhich“causesgrowthofthebodyfortheedifyingofitselfinlove.”1878

Popularexpositionsofourservicesmaybe suggested—‘notwithaview toextol them immoderately, much less to provoke wrath against those whodissentfromus;buttomildlyanswerunjustimputationsagainstourLiturgy:andchieflytoshowthemeaning,reasons,andusesofeachpart,sothat thecongregationmay,astheApostleexpressesit,“praywiththeunderstanding.”1879Themeaninglesscry—“Wearethetempleof theLord” 1880—excites theridicule of enemies, without bringing conviction to our friends. Butillustrations of the spiritual character, ordinances, and worship of the

Establishment, furnish a soundwarrant for enforcing a steady adherence tohercommunion.Suchacourseofliturgicalexpositionwouldproduceastyleof religion clothed in the beautiful costume of the Church—an exquisitepatternofScripturalsimplicity,holinessandconsistency. Itmaybedoubtedwhether the obligations to instruct our people in and through our Churchordinances is sufficiently considered. Yet howmuch might be effected fortheir settled unity, by expounding their admirable adaptation for theirrespectiveends,bymarkingtheidentityoftheirlanguagewiththeBible,thusframingChurchmenandChristiansbythesameprocessinthesamemould!Afullerrecognitionofourfasts,festivals,andcommemorativeseasons,wouldbeanedifyingmeansofgrace.Forthisorsomecollateralpurpose,theweeklylecturemightoftenbemadeavailable.SuchaMinistrywoulddisqualifyourpeopleforDissent,andmaketheattempttoforceitonthemanactof414VIEWOFTHECHRISTIANMINISTRYunsuccessful violence. Whereas a course of instruction that is equallyappropriatetotheMeetingastotheChurch—thoughnotnecessarilyunsound—is still defective. Our fold—having no church-barrier—is exposed to theinroads of all kinds of separatists. Our sheep, having no private mark, areeasilywithdrawnfrom“thefootstepsoftheflock.”1881Let ourmode of administration also be dignifiedwith the consciousness ofourhighemployment.Let it bemarkedby a solemn, intelligent, devotionalreading of our services; fixing on them all the interests of our mind, andthrowing into them all the exercise of our hearts. Who does not feel thedifference between reading the prayers, and praying them? Often, fromorganicdeficienciesorfrommoralcauses,weseetheLiturgyofourchurchlyingunderthefeetofonewhoisunconsciouslytreadingonpearls.Agoodunderstanding,correcttaste,andmostofall,aprayerfulspirit,areneededtodoitjustice.Theformthen,enlivenedbyheavenlyunction,ceasestobemereform—our congregations not only hear, but hear with edification; they areenablednotonlytoattendtotheservice,butalsotouniteinit.

Frequent communion at the Lord’s table tends much to unite our peopletogether in the constant remembrance that they, “beingmany, areonebodyandone bread, andpartakers of that one bread;” 1882 and therefore they arebound to each other by the most endearing engagements. Sacramentalmeetings strengthen this bond; embracing the main objects of Church

communion (as theyought to do inall intelligentChristian congregations);uniting in prayer for our personal progress in the Divine life—for ourfamilies, unconverted friends, or Christian friends in affliction—for ourcongregations in their different states of ignorance, indifference, or ofawakeninginterest;andfor theirconsistentprofessionandenjoymentof thegospel—for our immediate neighbourhoods—for the general spread of thekingdom of Christ throughout the world—and for a holy and joyfulanticipationofhissecondcoming.Thesesocialmeetingsembodytheexerciseofchurchunityinitsmostspiritual,enlivening,andpracticaloperations.Asan appendage, stated meetings for united, though separate, prayer for theprosperityoftheCHURCHCOMMUNION.415church, and special remembrance of afflicted members, have a strongcementinginfluence.1883

The full preaching of the Gospel is, however, the grand cementing bond.Manydissent,notfromchoice,butfromwhatappearstothemtobenecessity.ItisasharptrialtothesincerebutunintelligentChurchman,shouldhemarkmoreholinessofdoctrineor life indissentingcommunities than inhisownsphere.Norwill the strongest arguments against separation have any forceagainsthisappetiteforChristianinstruction,orconvincehimthatheiswrongin seeking out of his church what he sometimes may fail to find within.EfficiencyandpurityofMinistryarethereforeamainbarrieragainstschism.‘Feed your people better, and theywill not stray’—was aNonconformist’sreplytothecomplaintofaneighbouringMinister,thathehaddrawnawayhispeople.1884 The enemy indeed is too successful, even in themost Scripturalchurches, in“beguilingunstablesoulsfromthesimplicity that is inChrist;”yetthestandardoftheGospelisawallofdefenceagainstanymaterialinjury.WemaysayofourcandidandorthodoxDissenters,—“Givethemthefruitoftheirhands, and let theirownworkspraise them in thegates.” 1885Wemayconcedetheyareconscientious,butwearenotboundtoacceptthemasright;nor must we compromise important differences, just because they are notfundamentaldifferences.Wewouldnotdeny theworkofGodamong them.Butwedonot,bythisadmission,accredittheirauthority.“Send,Iprayyou,bythehandofhimwhomyouwillsend.”1886OurLorddidnotforbidthemanwhowascastingoutdevils,butheevidentlyhadnotgiventohim—ashehad

to his apostles—a commission for this work.1887 And thus, though as aSovereignhemayemployhisowninstrumentsaccordingtohisownwill,yetthisdoesnotdeteriorate theweightorvalueof that transmittedcommissionwhich,as theHead of his Church, he has ordained and delegatedwith hisspecialauthorityandpromise.1888Wewouldnottherefore416VIEWOFTHECHRISTIANMINISTRYlower the justclaimsofanaccreditedMinistry incomparison toonewhosecredentialsdonotappear—toourperceptionatleast—equallywarranted.Yetwe would be careful to combine the decision of our own standard, with aforbearingconsiderationofothers.Andshouldwebeconstrained toopposethemasDissenters,wewouldnot cease to love and pray for those amongthem, whom (whatever their prejudices or misconceptions) we cordiallybelieve to be true servants ofChrist. It is best to combine, alongwith ourheartygood-willtowardothercommunions,1889astrictadherencetoourownpale,1890 andadiligentand thankfuluseof itsprivileges.Some indeed,asaproof of their expansive love, or rather latitudinarian indifference, wouldfollowanyone.But thiswasnot theruleofChrist,1891orofhisApostles;1892

nor is it recommendedbytheexperienceof[theDissenters’]owndisciples,whoareusuallyfoundat theextremepointfromChristianstedfastness,andaredistinguishedby“itchingears,”ratherthanbyteachablehearts1893:hearingall,andlearningfromnone:drivenforwardwithzeal,butwithnojudgmenttodirecttheircourse;pretendingto“proveallthings,”yetwhollyneglectingto“holdfasttothatwhichisgood.”1894Buttheriseandprogressoftheevilshouldbeamatterofself-inquiry.Baxterexclaims—‘O that theMinistryhadbeenmoreguiltlessof those errors andschismsthattheytalkagainst!Butitiseasiertochideasectaryinthepulpit,and to sign a testimony against them, than to play the skilful physician fortheircure,anddothetenthpartofthedutywhichliesuponus,topreventandhealsuchcalamitousdistempers.1895Thetaresweresown“whilemenslept.”1896Andmightwenotask,forourownconviction,whetherthesevictimsofdelusion had been invited, encouraged, and cherished with parentalconfidence; and (while we were jealous of our Ministerial prerogative)whetherwelaidourselvesouttoconciliatetheiraffections,andtocondescendto their infirmities?Some indeed,afterall, in theheatof theirzeal,and the

infancyoftheirunderstanding,“willturnawaytheirearsfromthetruth,andbe turned to fables.” Concession to their conceits would bring woefulconfusionamongus.Themost forwardwouldbecome thegovernorsof thechurch.OnestepyieldedforpeaceCHURCHCOMMUNION.417wouldconstrainustoadvance(tothegrievousdiscreditofourMinistry)thewoundingofourconscience,andthedishonourofourMaster’sname.Baxterwellremarks—‘AsinfulhumouringofrashprofessorsisasgreatatemptationtogodlyMinisters,asasinfulcompliancetothegreatonesoftheworld.’1897

Redoubled watchful diligence is the Scriptural rule for these tryingcircumstances.1898

But apart from this sectarian spirit, there is often a lack of that ‘mutualsociety, help and comfort, that Christians ought to have of each other,’ asmembersofonebody;andwhichwouldpromotethegeneralinterestsoftheChurch, as well as the establishment, consistency, and “joyfulness” of herindividual members.1899 Each, in this spirit, would impart to the other thesupportofbrotherlyhelp,counsel,andprayer—“eachofyoulookingoutnotonlyforhisowninterests,butalsofortheinterestsofothers;”“bearingoneanother’sburdens;”“thestrongbearingtheinfirmitiesoftheweak,”andallintheirvariousrelations,“receivingoneanother,asChristalsoreceived them,tothegloryofGod.”1900

TheOldTestament saints, aswell as the PrimitiveChristians,1901 diligentlyused this fellowship formutual edification.1902 The distribution of gifts andgraceswasforthispurpose.1903Thismutualcommerce(asbetweendifferentcountries)wouldenableChristianstoenricheachother.Seductionanderrorwould bemore successfully resisted. If the enemy’swatch-word is ‘Divideand conquer,’ then ours should be ‘Union is invincible.’ The church is‘awesome’—not in its singlemembers, but “as an armywith banners.” 1904

Brotherly love would be greatly increased in this system of reciprocalinspectionandprovocations,1905byabetterknowledgeofeachother’sstate,progress, trials, and consolations. The maturity of the experienced wouldconfirmtheweak;eachindividualwouldenjoytheadvantageofuniontothewholebody;andtheMinisterwouldhavehiswarmestsympathiesawakened,

cherished,andenlargedbythisfreshmediumofacquaintinghimselfwiththespiritualstateofthemembers.

Mostimportantisthecultivationofsuitablegracesforthismutualfellowship—suchassobrietyofjudgment;lowlinessofmind;readinesstoacknowledgeeachother’sgiftsandgraces; forbearanceandencouragement to theyoung;godlyplainnessandsincerity;418VIEWOFTHECHRISTIANMINISTRYa careful guard against a censorious or controversial spirit; and anxiety toimpartonlywhatwilladvancetrueknowledge,holiness,andlove.Yetevenintheageofprimitivesimplicity,aharvestoftaressprungupwherebetterseedhadbeensown.“Therewerespots in theirfeastsofcharity,” 1906

whichmadeittooevidentthatthey“cametogether,notforthebetter,butfortheworse.”Therecollectionofthisabuseeveninthebesttimes,recommendsthebalanceofMinisterialsuperintendencetomaintaingodlinessinconnexionwithdueorder,andtopreservebrotherlyloveandunityonthesolidbasisofgenuine humility.Mr.Robinson decidedly discountenanced the principle ofunrestrained communion in his extensive sphere; and he ultimatelyrelinquished the plan of mutual conference, as being unnecessary andinjudiciousunderhiscircumstances.1907Butafterall,ourlackofChurchcommunionoperatesasunfavourablyonthemass, as the lack of Christian communion operates on individuals. It alsoaffords plausible ground for separation.The social stimulus of pastoral andfraternalmeetingsinDissentingbodiesisastrongprincipleofexcitement.AnawakenedenquireristootimidtoapplytohisMinister.Hereheistakenbythehand,asiftobe“instructedinthewayofGodmoreperfectly.”Hejoinstheircommunion,andislost totheChurch.Inourbodythereis toooftenalackofwhatDr.Owen justly calls ‘charitativeepiscopacy’ 1908—thatkindlyoversight,whichprevailedamong thePrimitiveChristians.There isnothingtocompacttheseveralpartstogether;togivestrengthtotheweakerjoints,togather out the spiritual from the visible Church; and to unite the spiritualmemberstogether,sothattheymight(likeJonathanandDavidinthewood)“strengtheneachother’shandsinGod”1909Andthereforetheentranceofanyirregularorunscripturalexcitementprovesasifting time,drawingaway theweakandunstablefromus.Tothesystemofdissentingcommunion,wefeel

decided—though not uncharitable—objections. It seems to forget that theMinister—notsomeofficerofthechurch—“isthemessengeroftheLordofHosts,”thathislipsmustkeepknowledge,andathismouththeyshouldseekthelaw.”1910As“thecommunionofsaints”isthereciprocalintercourseofthebodyunder the influenceof theirGreatHead: soChurchcommunion is theinterchangeofsympathyCHURCHCOMMUNION.419amongtheseveralmembers,underthedirection(moreorlessimmediate)oftheonewhostandsintheplaceoftheirhead.Butwhyshouldwenotgatherunderouraffectionatesuperintendence,assembliesofourpeople, readyandwilling to learn fromone another, to exhort one another, and to lift uponeanother’shandsinhumilityandlove?Thetestofadmissionshouldbe—notdoctrinalknowledge,giftedorloudprofession,orfervidzeal—but(sofarasthey can be ascertained) “simplicity and godly sincerity” of heart andconduct.Circumstanceswould regulate thesemeetingswithin due restraint,yet so as to encourage unreserved communication. The members mightpropose any subject for consideration, or ask any question concerningScripturaldifficulties,theworshipofGod,theirownexperience,theirfamilytrials, theirdutiestotheirrelationsandneighbours,bookstoread—inshort,howtheymaybestadvancetheworkofGodintheirownsouls,andinthosearoundthem.Insmallparties,theplanmightprofitablycombinetheformalityofareligiousservicewithsomewhatofaconversationalmould.1911Perhaps,however, thediscussionwouldbest bedirected toScriptural subjects ratherthan personal experience. Experience may be delusive. Scripture is solidsubstance.Theonebelongs tous—theothermoregenerally toGodandhisChurch.While,therefore,conversationonthelatterwillalwaysbeprofitable—discussionson theformer—unlesswisely introducedandcontroled—maybeinjurious tospeakersandhearersalike.Generallyspeaking, suchmattersbelongtoChristianconfidence,orsecretcommunionwithGod,ratherthantomeetingsofalargeranddiversifiedtemperament.Selection,however, inthesemeetingsisofmuchimportance.Itelevatesthetoneofreligioninourparishes,byexhibitingthebroad420VIEWOFTHECHRISTIANMINISTRYlineofseparationbetween theChurchand theworld.Theexclusionalsoof

unworthymembersshutsoutalargemassofinconsistency,whichwouldbereadilytransferredtothecollectivebody;whiletheunionwiththose,whominjudgmentaswellasincharityweacknowledgeasbrethren,spreadsatrulydelightful atmosphere of love and sacredness over the assemblies. SuchSocieties are well calculated to enlarge our interest in the sympathies andprayersofourpeople.Norwilltheybelessprofitabletotheseveralmembers,asabondofunionandwholesomerestraint.Theyexcitethemtowatchovereach otherwith brotherly love, and over themselves “with godly jealousy,”recollecting the responsibility of their character before the Church and theworld, as members of a Christian body. Yet if a society, so fenced in, isthoughttoendangerthehumilityofitsmembersononeside,andtheircharityon the other; the same systemmight substantially, and less offensively, beformedon the principles ofmore open communion.Ageneral invitation toour communicants would exclude no credible professor. Yet the spiritualcharacter of these meetings will generally preclude the attendance ofunspiritual professors; while their non-attendance will be self-exclusion;consequentlyitwillbewithoutanyplausiblegroundofoffence.Andeventhefewwhomightintrudetopreservetheirnameinthechurch,thoughtheywillpartiallyinterruptharmonyandconfidence,yettheymayhearmuchfortheirpersonalconviction,theirforwardnessbeingrepressedbyfirmandjudiciousrestraint. The more spiritual and practical the tone of these meetings,however, the less theywillaccordwith their taste,and themorespeedily itwillhastentheirretirementfromthem.Mr.WalkerofTruroorganizedSocieties forChurch communion, followingDr.Woodward’spattern,onthisprincipleoffosteringcontrol,withadmirablewisdomandeffectiveness.1912CHURCHCOMMUNION.421Theobjects,however,oftheseassociations(detailsofwhicharegivenbelow)beingdistinctlyspiritual,itwasevidentthattheycouldbepreservedonlybythespiritualityofthemembers,underthepromptvigilanceof422VIEWOFTHECHRISTIANMINISTRYtheDirector.Withoutthisconstantsecurity,onlytheformwouldremain.YetunderMr.Walker’swise and efficient care, their influencewasmaintainedwith much edification in a large sphere, and for many years after hisScriptural doctrines had, unhappily for the people, ceased to be delivered

from the pulpit.1913 While the importance of mutual confidence and helpcannot be denied; yet to secure the advantages, without the attendanttemptationsand inlets toevil, isamatteroftenofmostperplexingexercise.Sound judgment is indeedgreatlyneeded for themanagementandeffectiveapplication of this social system. The junction of Ministerial control withconfidenceoffers,onthewhole,thebestpromiseofattainingthat“Christiancommunion” which (as a Puritan Minister justly remarked) “keeps ourreligioninbreath,andwithoutwhichitwillbereadytodie.”

CHAPTERVII.THEOFFICEANDUSESOFHELPERS.ItwasneverintendedthattheMinistershouldsustainthewholeweightoftheserviceofGod.Moseswasassistedinhisworkbyseventyelders, intenderconsideration of his overwhelming responsibility.1914 And thus the office of“helpers”inthePrimitiveChurchappearstohavebeenofefficientservicetotheMinistry.1915AndasoneofthemostimportantresultsofthePastoralwork—the confidence with our people; and our insight into their individualcharacterenablesustoemploytheminsubservientbutmostvaluablelabour.Few exercises, however, requiremore of that “wisdom that is profitable todirect.” The “differences of administration” among us, and the differenttemperament of the Church from the Primitive times;—a spirit ofindependence;theOFFICEANDUSESOFHELPERS.423excitement of spiritual pride; the introduction of the baneful mischief of“manymasters;”1916andtheconsequentdiminutionofthejustinfluenceoftheParochial Head—are serious evils incident to this system. Yet, with strictsubordination to the Ministry, and with a large share of humility andforbearance,localizedlay-agency,portionedoutaccordingtothe“diversitiesofgifts,”mightactivelyco-operate.Dr.Chalmershas fullypointedout the relative advantages toMinisters andpeoplefromthissubordinateemploymentofthelaity.1917Ifatfirstitmaybemoreeasy todo theworkourselves, theywillultimatelybe found inmanycases to be more effective labourers. The appropriate employment of themembersofourChurchisprobablythemostprofitableuseofhumanagency;and from its neglect, many are often drawn away from us by those whounduly avail themselves of their assistance, and elevate them to animportancethatismostinjurioustoChristiansimplicityandlowliness.1918The various parochial plans will furnish suitable work. Sunday Schools—superintendenceofadultschools—themanagementorpromotionofreligiousSocieties—thediligentandsympathizinginquiryintothewantsofthepoor—ministeringtotheirtemporal,andmuchmore,totheirspiritualnecessities—the visitation of the sick—these and similar plans will give as muchengagementforourpeople,asaconscientiousregardtotheirsecularcallings

willgenerallyallow.The responsibility of this work, with a due consideration of their privatecircumstances, should be inculcated in every Christian. Ministers are theprimary—nottheexclusiveinstructors.Theyaretheprincipaldirectorsofthesystem,butnot thesoleagents.Theiroffice is tosetmany lesserwheels inmotion,insubservientharmonywiththegrandmovementsofthemachine.424VIEWOFTHECHRISTIANMINISTRYMen cannot seek their own edification too fervently; but they may beoccupied in it too selfishly.Many appear to have nomore concern for theunconvertedaroundthem,thaniftherewerenosuchbeingsintheworld.Orthey are content to leave their souls to the superintendence of the ParishMinister,withthesameindifferenceastheyleavetheirbodiestothecareoftheParishApothecary.Thisinactionisruinoustothemselves,nolessthantotheChurch. They seem to forget that they are “called out of darkness intomarvellous light,” that they might “arise and shine”—that they are bound,therefore,tostrengthenourhands,notonlybythelightoftheirexample,butbypersonal labourandactivity.Weweredestituteofhelpers—andGodhasconvertedthemthattheymightbeour“helpersintheLord.”1919Theindividualadvantagesofthisservicearealsoofthehighestimportance.Active devotedness to the wants of our fellow-sinners is one of the beststimulantstopersonalreligion.Thus,theadditionalbenefitresultingfromtheagency renders the employment of helpers more effective than our ownexertion.Graces are called into exercise,which otherwisemight have beendormant; while their fellowship with our burdens and our privileges, oursorrowsandourjoys,bringsasensiblerelieftoourwork.Withthisview,andwith a due regard to relative duties (which must on no account besuperseded),itisimportanttobringyoungChristianstowork.Theyareapttobeabsorbedinthenewworldofinterestthatsurroundsthem.Theywanttobedrawnintothepracticalhabitsofreligion—tohavetheirsympathiesexcited,their sense of obligation deepened, and their view of the realities of theGospel established by a close contact with the spiritual distresses andsupports of those around them. Some departments indeed demandmaturedexperience, wisdom, and patience—qualities, however, that gather strengthand are established by prayerful diligence. But the simple work of privateinstruction falls within the sphere of the lowest spiritual capacity; needing

onlyanacquaintancewiththevalueofthesoul—thelostestateofman—theneedofaSaviour—thepowerofhislove—theworkofhisSpirit—thehopeof his glory. These, when really felt, will be readily explained—not witheloquence,orperhapswithsystematicaccuracy;—yetwiththatearnestnessofsimplicitywhichcharacterizestheGospel,honoursGod,andishonouredbyGod.AndthisactivetraininginthemostlimitedspherequalifiesOFFICEANDUSESOFHELPERS.425thenovice for amoreextendedanddefined labour,—“He that is faithful inthatwhichisleast,isfaithfulalsoinmuch.”1920ThissystemisofnolessadvantagetotheMinisterhimself. Ithasbeenwellobserved—‘Lay agency is of incalculable importance. A Minister cannotundertakeeverythinghimself.Hemustnotfritterawayhistime.Hemustnotwiden toomuch his field of personal effort. Hemust concentrate; hemustinfluence;hemustbethecentretoahundredhandsandmindsmovingaroundhim. This ismore especially the case in populous places,where the actualefforts of any one or twoMinisterswould be lost in detail, and his publicinstructions would be hasty and undigested effusions if he attemptedindividualinstruction.Therefore,wisdommustbeexercised.Othersmustbesettowork,andamachinerybeerected,ofwhichhetakesonlythegeneralguidance.’1921Indeed,howelsecanaMinisterinawidefieldoflabouracquithis own conscience of the responsible charge of thousands of perishingimmortals,unlesshedoesperalium,1922whatisimpossibleforhimtodoperse;1923 and set in motion a machinery whose influence, directly emanatingfromhimself, is felt throughout every part?Howmanifestly unequal is ourmerepersonalstrength tomakeapalpable impressionon thegreatmass?Ifwe want to extend our aggressive operations, we must bring our wholedisposableforceintothefield.Wemustnotonlydischargeourselvesfromthefunctionsofagency,butwemustcreateanagencyunderwise,delicate,andconfidentialcontrol.Wemustwieldthepowerofourpeople,orweshallsoonexhaust our own strength. The Minister must indeed use the word ofcommand,andtakethelead.Buthemustnotbetakingalltheofficesofthearmyuponhimself.Hemustdrillhissubalterns1924intoregimentaldisciplineand effective service. And if in some cases, activity becomes bustle—forwardness—conceit—neglectofpersonalorrelativeobligations;hemustbecareful to control the corruption of the principle, not to stop its healthful

circulation.Whenallarealiveandalwaysatwork—theMinisterindevising,and the Church in executing plans of usefulness—the machinery willgerminateaninfluenceofindefiniteextentandeffectiveness.TherearefewChristiancongregationsinalargesphere,thatwouldnotaffordanorganizedsystemofHelpersto“supply”theMinister’s426VIEWOFTHECHRISTIANMINISTRY‘.necessary“lackofserviceonbehalfof”hispeople.LethimmerelyimpresstheirmindswiththeloveofChrist,andtheloveofsouls,astheprinciplesoftheir personal responsibility. Let him suggest themost suitable exercise oftheirobligations.Lethimfromtimetotimedirect,encourage,orcontroltheiroperations.Lethimexcitethemtotakeonlyonesteptowardstheattainmentof their object—to spread, even if itwere only a luminous spot, over theirseveral districts—to be in constant motion in the routine of regulardistributiveness; and they will become his most useful coadjutors.1925 Thesystem of Tract-distribution under the Pastor’s superintendence, has beenfound an important means of evangelizing many dark places of our land.MonthlyorQuarterlyMeetings for prayer and conference should, however,beappendedtothissystem.1926OFFICEANDUSESOFHELPERS.427Onevaluableuseofthisofficeistodiscovercasesofreligiousimpressionintheseveraldistricts,andtoencouragefreecommunicationwiththeMinister,gladlyintroducingthemtothefellowshipoftheChurch,asBarnabasdid,428VIEWOFTHECHRISTIANMINISTRY

when he had certified the conversion of Saul.1927 This is at once a mostimportant benefit to the individual, and a real support to the Pastor;—enabling him to combinewith his solemnwarnings to the unconverted, hisdelightfulcommissionto“comfortthepeopleofGod,”1928andestablishtheminthefaithoftheGospel.Itmust,however,berememberedthathelpersarenotMinisters.ThereisanessentialdifferencebetweenLayAgencyandLayPreaching.TheMinistryoftheNewTestamentstandsonthesameauthorityasthePriesthoodoftheOld.Noentrenchmentmustbeallowedupontheconsecratedoffice.Laymenmay

exhortwithlove,meekness,andentreaty,butnotwithauthority.Theirworkisbrotherly admonition rather than fatherly teaching. They have no specialcommission. Theymust “speak as the oracles ofGod, andwith the abilitywhichGod gives;” 1929 but they cannot speak as “ambassadors for Christ.”Theymayspeakinhisname(independenceonhimastheirHead)butnot“inhis stead”—ashaving amessage and commission fromhim. “Theyneed atoncetobeexcited,directed,andcontroled;andunderthisdiscipline,wemaycherishthe“hope,whentheirfaithisincreased,thatweshallbeenlargedbythemabundantlyaccordingtoourrule.”1930Theywillindeed“beoureyes;”1931their“workandlabouroflove”willpowerfullyactasoneofthewheelsinthegreatmachineofperpetualmotion;andtheirrewardofgracewillbewith“Urbanus and the beloved Persis,” with “Clement and with other fellow-labourers,whosenamesareinthebookoflife.”1932

ButwemustnotforgetthatthemeanestmemberoftheChurchsustainsthisuseful character of a helper. How cheering it is to enter the pulpit (as theApostlespokeofcomingtoRome)notonly to“impart toourhearerssomespiritual gift;” but with the hope of being “comforted by their faith!” 1933

Whenfaithglistensintheeyesofanattentivecongregation,howitquickensourenergies, interest,and love;producingfromthe impulseof theoccasionthoughtsfarmorestrikingthanhadbeentheresultofthecontemplationofthestudy! We need scarcely remark upon the daily help we derive from thepowerofaconsistentexample,sometimesevenmoreforciblethanthePulpitMinistry.1934NonecanquestionOFFICEANDUSESOFHELPERS.429or resist this visible “seal of ourApostleship.” This testimony is above allpriceasconfirmingeverywordofinstruction,invitation,andencouragement;andasshowingthestraitwaysoftheGospelare“pathsofpleasantnessandpeace”.1935Leastofall,wemustnotforget(thoughitwasalludedtobefore)thehelpweobtain from the prayers of our people. So sensible was the Apostle of thevalue of this help that, distinguished as he was for eminence of grace,experience, and services, he pleads for it with the earnestness of a beggarrequestingalms.1936BishopDavenant justlytracestheallowanceofsomany

ignorantMinisters in theChurch to the lack of hearty supplication.1937 Andindeed, a praying people will be sure eventually to be blessed with anedifyingMinistry.Weare farmore in thepowerofourpeople thanwearealways conscious of. Humanly speaking, our personal graces, the spiritualcharacter of our Ministrations, and the consequent consolation andfruitfulnessofourpeople,verymateriallydependontheirsecret laboursonour behalf. We are the conduits by which the living water flows into theChurch.TheChurch,therefore,mustprayforcontinualsuppliestobepouredintothoseconduits,ortheywillreturn(likethenoblesofJudah)“withtheirvessels empty; ashamed and confounded, and covering their heads.” 1938 ItwilldoubtlessbefoundthattheGospelispromotedbytheprayersaswellasbytheMinistryoftheChurch.Christians,therefore,shouldberemindedthatthey owe this exercise of love for their fellow-sinners, as redeemed by thesame blood—to us, as in some degree probably the instruments of theirsalvation—and still more to our great Master, as the undoubted and soleAuthorofit.Thereforelettheblessing,throughourinstrumentality,besoughtinthisway:—“Youalso,helpingtogetherinprayertoGodforus;sothat,forthegiftbestowedonusbythemeansofmanypersons,thanksmaybegivenby many on our behalf.”1939 While we realize the delightful enjoyment ofbeing raisedon thewingsofourpeople’sprayers, theywill notbewithouttheir recompence. For never is supplication sent up for a blessing on theMinister,withoutablessingreturningtenfoldonthesupplicant’shead.1940Atallevents, therefore, letusexpose the fallacyof the indolentnotion thatMinisters are to do everything. The best answer to give adversaries of ourEstablishment,istosetinmotion430VIEWOFTHECHRISTIANMINISTRYevery wheel of the great machine. Reminding therefore our people of ourimmenseburden—“besides”theweightofpersonaltrial—“thatwhichcomesuponusdaily—thecareofthechurches”1941—letuscalloutourresourcesforactive service as the matter may require. Let us inculcate expansive andenergetic diligence, making our people generally useful to each other—parents to theirfamilies—neighboursamongoneanother—promisingyoungpersons to the rising generation. They often look to the Pastor to suggestplansofpracticalusefulness.Almosteverysphere furnisheswork foreveryChristian under theMinister’s direction and control. Eachwill find a large

blessing in laying himself out for the interests of his fellow-sinner—not tomentionthathisoffice—workingwithhisMinister—necessarilyinvestshimwith a public character. Consequently, it furnishes a strong incentive topersonalpiety.Conscioushelplessnessbringswithitspecialencouragements.TheprideofSatanishumbledbybeingvanquishedbyworms;whileChristisglorifiedinthemanifestationofhis“strengthmadeperfectinweakness.”1942

If then, our people can do anything, let them help us in winning souls toChrist.Let themspreadthe influenceof thesacred leavenaroundthem“tillthe whole is leavened;” so that, while our doctrine is perverted,misunderstood,oropposedonallsides,wemaybeabletopointtotheirlivesandtempers, in illustrationof itsholytendencyandhappyeffects.“Youareourepistle,knownandreadbyallmen—manifestlydeclaredtobetheepistleofChrist,ministeredbyus.”1943

CHAPTERVIII.MISCELLANEOUS.1944

Afewparticularswhichhavenotpreviouslyfoundaplaceinourworknow,maynowbespecifiedhere,suchas—TheimportanceofAdultSchools.TheseareindeedthecomplementoftheSchoolSystem.MISCELLANEOUS.431Itisdifficulttoretainboysintheweeklyschoollongenoughtogroundthemintheprinciplesofusefulinstruction.TheSundaySchoolalsoisleftwithoutanyothermeansofpreservingtheknowledgewhichtheyhaveacquired.Theutility of adult schools—as an indefinite continuance of instruction—isthereforeofthehighestconsideration.TheknowledgeofthewordofGodisequally valuable to adults as it is to children; while their capacity tounderstand it (thoughmuch hindered by an inability to read) is far greater.Shame indeed will sometimes restrain some from stooping to the firstelements of instruction; yet on the other hand, experience even of thetemporaldisadvantagesofignorance(wherethespiritualdeprivationsarenotapprehended) supplies a constant stimulus for exertion. Here is usefulemployment for helpers, though some ministerial superintendence willusually be needed. The smallness of numbers must not discourage. It is agreat matter to persuade a person in the middle or decline of life, that incommencing his alphabet, he may be able by a few months of patientapplication, to readhisTestament. Inavillage, therefore, sometimesonlyafewmaybefoundwillingtoattend.Butanassemblyofthreeorfouriswellworth our regular pains. If sufficient numbers of different ages can becollectedtoformintoclasses,theladsandadultsshould,asfaraspossible,beseparated. The Scripture lessons will furnish an interesting course ofquestioningandpersonalapplication.Whereconfidencehasbeengained,andopportunitiesarefavourable,aSundayclassmightbeformedformoredirectinstruction, either between the hours of service, or at anymore convenienttimeofday.Employmentofthisleisurehourforspiritualinstruction(whichotherwisemighthavebeenspentinidlenessorsin),andtheadvantagetothedomesticeconomyfromamore intelligentacquaintancewithrelativedutiesand obligations, render this system particularly important. The generalsuccess, especiallywhere the love of the sacred volume is the principle ofperseverance, is highly encouraging.Many,whose scanty knowledge of itscontentshadflowedfromtheuncertainkindnessofothers,havethusfoundan

immediateandmosthappyaccesstothisunsearchabletreasure.1945A Parochial Library, where practicable, is an excellent appendage to thePastoralsystem.Thecapacitytoread,communicatedtooldandyoung,laysonusaweightyresponsibilitytogivearightdirectiontothisnewmediumofintelligence.432VIEWOFTHECHRISTIANMINISTRYOtherwiseitwillbecomeachannelofvaincuriosityandidleness—probablyalso of infidelity and sin—a field for the agency of Satan, rather than forChristianusefulness.‘But’(asMr.Newtonobserved)‘oneproposestofillabushel with tares; now if I can fill it first with wheat, I shall defy hisattempts.’Therefore,a storeofvaluable instruction,adapted to thedifferentgradations of intelligence and seriousness, would be a useful preservativefrom deleterious poison, and an excitement of profitable interest.With theadmission of a few works of general information, the complexion of thelibrary should, however, be distinctly evangelical, practical, and popular—formedonthebasisoftheDivineaphorism—“Onethingisnecessary.”1946Apaymentofapenny,oratmostoftwo-pence,aquarter,wouldnotbefeltbythe poorest of our people: while it would give them a sort of interestingproperty in it, and accumulate a trifling fund for fresh additions to thecatalogue,whichshouldbemadewidelyknown.Aledgershouldbekeptforenteringthenamesofthebooksandsubscribers,andoftheperiodwhentheirsubscriptionsbecomedueorarepaid.Thetimesofexchangeanddistribution,andthe limitofborrowingthebooks,shouldbedefinitelyfixedandstrictlyobserved.Sundaydistributionisobjectionable;besidesthetimeemployedinthearrangements, itwouldbe themeansofcirculatingworksof too lightacastforSabbathedification,aswellasotherswhichmaybeexcellentintheirkind,butareunsuitable to the sacrednessof thatholyday.Thebooks,wellcovered with brown paper, will sustain for a considerable time the roughhandling towhich theywillbeexposed;while a fine shouldbeexacted forinjury or loss, as well as for borrowing unreasonably beyond the fixedbounds.TheadvantagesalsoofCottageReadingsmustnotbeomittedinthisdetail.OurLord’spublicMinistryextendedbeyondtheprecinctsofthesynagogue,toeveryconcourseofpeople.Familiaropportunitiesforcollectiveinstructionare therefore in strict conformity with the spirit of this example. In every

parish,bodilyinfirmityorothercausesexcludemanyfromthesphereofthepulpitMinistrywhoneed,notmerelygeneralorindividualconversationsonspiritualsubjects,butdistinctexpositionsofthewordofGod.Thisfreeandpopularinstruction—scarcelyconsistentwiththedignityofthepulpit—givesapowerfulexcitementtotheunintelligentmind.‘Noone’(ashasbeenjustlyobservedbyamostcompetentjudge)‘butthoseaccustomedtoquestiontheMISCELLANEOUS.433poor, or to be questioned by them, can form an idea of what, by way ofexplanation, they require. It is not only “line upon line, and precept uponprecept” they need; but it is almostwordbyword, and letter by letter.’ 1947

ThismodeofMinistrywill allowconsiderablediversityofapplication.Thecatechetical form has been found well adapted to an advanced state ofknowledge or mutual confidence. In a less matured state, exercises in thesacred field—proposing subjects for successive readings, and illustratingthembyScriptureparallels,haveprovedinterestingandinstructive.Inmoreordinary cases, familiar reading and exposition of a course of Scripture(perhaps preferable to unconnected portions), commenced and concludedwithprayer,willfurnishtheplan,andfilluptheoutlines.Theeveningsonlyallow the attendance of men at these meetings. Women (except in themanufacturingdistricts)maybecollectedduringtheday.Thetime,however,shouldbefixedwithallpossibleconsiderationofconvenience,anditshouldbeconsideredonourpartasaregularandparamountengagement.Onehourofthissystemincludestheworkofmanyhoursofindividualvisitation;whileits orderly formality shuts out many interruptions which belong to homevisits.Care,however,mustbetakenthattheattendingthesereadingsdoesnotcompensate for the self-indulgent neglect of the house of God, instead ofsharpening theappetite for theSabbathMinistrations.The freedomof thesesimpleassembliesofthepoor(oftenattendedwithaspecialblessing),renderthem an appropriate work and labour of love for theMinister’s wife. TheSabbath might furnish a useful appendage to them, gathering before theafternoon service in the vestry, or some suitable place, thosewho,whetherfromhabit,orlackofsomeemployment,cometochurchhalfanhourbeforetheservicecommences.Thedesireforinstructionwouldinduceotherstojointhislittleassembly.“Wewouldmentionasthelastparticularinthislengtheneddetail,excitinganinterest in the promotion of theRedeemer’s kingdom.MissionaryandBible

Associations,especially the former,dealmuch inaffectingandencouragingfacts;thoughinthelattercaseittoofrequentlyhappens(unlesstheclaimsofthe heathen are strongly pressed) that the subscription proceeds no furtherthan the purchase of a goodBible at a cheap cost. The principles of theseAssociationsaretheimpartingofinterestinginformation,andtheinculcatingof evangelical motives. For the former, the monthly publications of theSocietieswillfurnishample434VIEWOFTHECHRISTIANMINISTRY‘.materials.ThelatterwillbedrawninrichabundancefromthewordofGod:—the positive command of Christ 1948—his dying love—the value andperishingconditionofthesoul—thenearnessofeternity—the“surewordofprophecy,”as indicativeof thepurposesofGodrespectinghischurch—andthehighprivilegeofbeing“fellow-workerswithhim”—thesearemotivesofpowerfulconstraint.TheregularityofthesystemshouldbeintroducedasfaraspossibleintotheseAssociations,especiallyinthecollectingdepartment;—whichgenerallyshouldbemanagedweekly,ormonthlyatmost,andusedasa medium for distributing information, and maintaining the tone ofinterest.1949 Monthly, or at least quarterly meetings, must be considered acomponentpartof the system.Singing,prayer, select reading from thebestsourcesofinformation—personalapplicationandtheexcitementgroundedonit—concluding with Scripture reading or exposition, and prayer, willassemble our people with much advantage to themselves, as well as witheffectiveinfluenceonthecauseofChrist.1950The elements of vital religion are cherished in these institutions:—in thesubjugationofthenaturalselfishnesstothat“charity,whichdoesnotseekherown;” in the awakened spirit of self-denial, pity, and intercession; and in adeepened sense of privileges, obligations, and responsibilities;—so that theoffering cast into the sacred treasury (though by nomeans to be despised)constitutes only a small proportion of the benefit derived. And thus theendeavourtodiffusetheGospelabroadiscloselyconnectedwithitsenlargedblessingathome.Inconcluding thisextendedPastoralsurvey, theWriterwouldguardagainstattachingtoomuchtothemeremechanismofthework,andwouldstronglyinsistthat,whatevermaybeourdiligenceinthisdepartment,wecanonlybeblessedaswearefaithfulindeliveringthewholemessageofGod,according

to the light given to us. He would, however, at the same time express hisstrong conviction, that the combination of Pastoral labour with the fullexhibitionofaScripturalMinistry,isthemediumthroughwhichtheSpiritofGod will produce an extension of true religion among us which, forexplicitness, durability, and consistency, will endure the day of trial, andcauseeventheenemiesoftheGospelto“see,andknow,andMISCELLANEOUS.435consider,andunderstandtogether,thatthehandoftheLordhasdonethis,andthattheHolyOneofIsraelhascreatedit.”1951

It is not, however, an exclusive interest in any department that isrecommended,butacombinedregardandconcentratedattentiontothewholework; making it our study and prayer, that we not be inwardly satisfiedwithout earnest longings, and constant advance towards, the full Scripturalstandard. In every department,wemay confidently expect that our labourswillbeinstrumentallyblessedwhereverfaithistheprincipleandprayeristhespiritofourwork;andwherethemovingprincipleisactedoutinself-denial,diligence, simplicity, and perseverance. Indeed, we must not allow ourenergies to stagnate. We must always on be watch to make use of freshopenings for enlarging ourwork, and ready to apply and appropriate everyinstrument that can be made to subserve it. But with all this, we must becareful not to attempt too many plans at once—not more than we have areasonablehopeofsustaining;andespeciallynotmorethanisconsistentwitha primary devotedness to communion with God, and preparation for ourpublicwork.Yetbyregularity;—doingonethingatatime;allowingapausebyshortexercises,andbysuchprudenceasisconsistentwithzeal;notlettinga variety of exercises carry us beyond our strength;—much more may bedonethaniscommonlyimagined.

ENTOYTOIEISQI.—1Tim.4.15.1952

PARTVI.RECOLLECTIONSOFTHECHRISTIANMINISTRY.

1953

It may be useful to close this immensely important and interesting subjectwithanattempttoconcentratesomeofitsseriousrecollectionsinfixedandpermanent impressions.Tohabitually realize justviews,bothof thegospel,andofthesacredoffice,tendstosimultaneouslyexcite,support,anddirectusmostprofitably.ThuswhiletheMinister’sviewsofresponsibility—ifindeedhe isunderdivine teaching—will fill himwith thedeepest humiliation; yetthecontemplationoftheSaviour’sgloryandloveinspireshimwithhopeandjoy.Oftenthecheerfulrecollectionwillpresentitselfas,‘WherewouldIhavebeenifIcouldnotlooktoHimwhose“bloodcleansesfromallsin?”’Inthisspirit, he will tenderly plead with his people respecting their sins; and bereadytositatthefeetoftheleastandlowestofthem,whileheexecuteshissolemn commission towards them.And howwill he speak of the Saviour?Likeonewhofeelshisownneedofmercy,andwhosees thesufficiencyofhisadorableLordforthechiefofsinners,andthegloriousworkthathehasundertakenforhim;hewillsetforththisenliveningsubjectwitharichness,fulness,confidence,andjoywhich,ifhehaslearnedfromtheScriptures,hehas learned no less from his own experience. Thus he is humbled, but notdiscouraged; and while he lies low, he is lifted up by a “grace” that “issufficientforhim,”andsustainedbya“strengththatismadeperfectin”his“weakness.” 1954 Thus he is weeping, yet rejoicing—encouraged, thankful,devoted,happy.Thoughpartial views of theChristianMinistrymaymake our “hands hangdown” by eclipsing the prospects of faith,we are persuaded that the sobercalculation and enlarged apprehension of faith will substantiate the fullsupportof theGospel;enlivenourpresentgratitude;and result in freshandunceasingexcitementintheworldofeverlastingpraise.438VIEWOFTHECHRISTIANMINISTRYButtomaintainabidinganddeepeningconvictionsofourresponsibilities,theWriterhasventuredtoexpandafewquestionswhichthecourseofthissurveyhas suggested forhisownuse, andwhichhewould respectfully submit fortheconsiderationofhishonouredandbelovedbrethren.

I.Dowehonourourwork?‘Oneof themistakes’—said the lateMr.Venn,—‘thatIhavecausetoregretisthat,fromfearofpride,IneverpaiddueregardtothenumberlesspassagesofHolyWritwhichsoplainlypointoutandextolthehigh dignity of our office. Had I given but a little consideration to thesepassages,IindeedbelievethatIwouldhavehadmuchmorecomfortinmyownsoul,andmoresuccessbothinpublicandprivateaddressestomypeople.’1955

WhenGodwouldallurehispeopletoreturn,bytherichestprospectofblessing,he sets before them—not the promise of temporal prosperity andaggrandisement1956 (this had been found ineffectual)—but the gift of “pastorsaccording to his heart, who would feed them with knowledge andunderstanding.”1957Howhighthenisourobligation—asthemostimportantgiftof God to his Church, in the deepest personal humiliation—to “magnify ouroffice!” 1958 And we do this when Christ is the inspiring principle of ourMinistrations—notonesubjectamongtherest—butthatsubjectwhichinvolvestherest,andgivesthemtheirproperlifeandinterest.“ThetruthasitisinJesus”1959—as he is the centre of every line—is the glory and substance of ouroffice.1960‘LetJesusChrist’(saidtheexcellentMatthewHenry)‘beAllinAll.StudyChrist—preachChrist—liveChrist.’1961Letussinkourselves,toexaltourMaster.1962 ItwassaidofIgnatius, thathecarriedChristaboutwithhiminhisheart;‘andthisIwillsay—iftorepresentagloriousChristtotheview,love,andadmiration of all people is the grand intention of your life—if you areexquisitelystudious,thattheholinessandyetthegentlenessofChristmayshinein your conversation—if in your public discourses, you mention Christ withraptureineveryparagraph,andoneveryoccasionwhereheistospokenof—andif, in your private conversation, you contrive to insinuate something of hisgloriesandpraiseswheneveritmaybedecentlyintroduced—

RECOLLECTIONS.439and if, finally,whenyou find that agloriousChrist ismoreconsideredandacknowledged by means of you, you exclaim, ‘Lord! this is my desiredhappiness,’—thentruly,youlivetogoodpurpose.’1963‘If,saidadyingPastor,‘Ministersonlysaw(especiallyintheirpublicexercises)thepreciousnessofChrist,theywouldnotbeabletorefrainfromclappingtheirhandswithjoy,exclaiming—‘IamaministerofChrist!IamaMinisterofChrist!’1964

We also “magnify our office” by exhibiting its spirit. An inconsistent,worldly,orself-indulgentMinister,triflingwithhissacredobligations—asanold writer strongly remarks—‘is the pest of the Church.’ 1965 Even if hisMinistryshouldenlighten,itwillnotsanctifyhispeople.Farlessinjuriousarethe open attacks of our avowed and most bitter adversaries. Oh! that theMinistersof theChurchmaybekept fromdestroying theChurch!Let itberemembered that the high honour towhichwe are called, is to give a justrepresentationnotonlyofthedoctrine,butofthepersonofChrist.Whatevertalents are not made subservient to this grand purpose of expressing thedignityandhumility,“themeeknessandgentleness,”theself-denial,zealandloveofourDivineMaster,willbear theawful stampofunprofitablenessatthe day of accounting. Like our Heavenly Pattern therefore, let us displaybeforetheworldamanifestelevationaboveit,uninfluencedbyitssmiles—unmovedbyitsfrowns.Letitbeseenandreadbyallmenthatwe“seeknottheirs, but them” 1966—that “in all things we approve ourselves as theMinisters ofGod” 1967—havingour souls animated, excited, and filledwithourwork—making it theoneabsorbingconcern—feeling the insignificanceof everything in comparison with it—giving it the lead in every pursuit—concentratingonitthebestandmoststeadyeffortsofself-denialandlove440VIEWOFTHECHRISTIANMINISTRY—andmanifesting that sympathizing tenderness of heart which indicates asenseof its responsibility.Thishigh toneofMinisterialcharacter,groundedonpersonalconsistency,willneverfailtocommandrespect.ThusMr.Nelsontrulyremarked—‘HeknowsbutlittleofthedignityofthePriesthood,whoiscontent with ordinary attainments.’ Nor can we calculate its extendedusefulness,unlesswemagnifyourofficesoas tocount itworthyofallourpains. This was George Herbert’s spirit when he was dissuaded from theMinistryasadegradingemployment—‘Thoughtheiniquityofthetimeshasmade the sacred name of priest contemptible, yet I will labour to make ithonourable, by consecrating all my learning, and all my poor abilities, toadvance the glory of that God who gave them.’ 1968 Such also was HenryMartyn’sholyexultation.‘BlessedbeGod’—hesaid—‘IfeelmyselftobehisMinister!’A tremendous, andyet blessed feeling! layingus in the dust, yetliftingusuptoheaven.

II.Dowefeeltheresponsibilityofourwork?TheMinisteroftheGospelis

notanisolatedindividual,norishisinfluenceboundedbyparochiallimits.ThecharacterofhisprofessiongivesatonenotonlytotheChurch,buttothenationat large. Entrusted as he iswith the eternal interests of theworld,with all itscountlesspopulation,andsuccessivegenerations to theendof time—surelyhemaywellsay—“Iamdoingagreatwork!”1969Andindeedanaffecting,thoughnot overwhelming, conviction of its dignity and difficulty, is eminentlyserviceable to check a vain, indolent, and careless mind; to excite us to theproper use of all our necessary gifts and graces; to call forth earnestsupplicationsinamattersoplainlyabovehumanstrength;toexerciseourentiredependence on Christ for guidance, assistance, and success; to preserve usagainst impertinent diversions from our work;1970 and to make us deeplysolicitousaboutitssuccess.Asagroundofencouragementalso—itargueshighthoughts of our Great Master; a firm belief of the truth and weight of ourmessage;afreedomfromsecularends;ahumble,serious, tender,andpreparedheart;areadinesstoacknowledgeourdeficiencies,tomakeuseofourhelps,tobe earnest in prayer, to wait in expectation of heavenly influence, to watchagainstallhindrances,andtorendertoGodthehonourofalloursuccess—andevenofallourduepreparationanddiligence.

Maywe not then inquire—What is our personal sympathy with this awfulsenseofresponsibility?HowareweaffectedRECOLLECTIONS.441by the Scriptural warnings which are enough to “make both ears tingle ofevery”watchman“thathearsthem?”1971HowareweaffectedbythespiritofourOrdinationservice?which(asBishopBurnetjustlyremarks)‘nothinginanyofficeissoseriousandsosolemn’1972—itexhibitsusinbothpartsofourmighty business: as themouth ofGod to the people, and themouth of thepeople to God. Do we feel this responsibility in regard to our care anddiligence? Is Ministerial diligence not as necessary for our salvation, asChristiandiligence isnecessary forourpeople?Themost regular courseofexternal service or irreproachable conduct will not meet the emergency,withoutadeepsenseof the“necessity laiduponus.”Theransomfoundforimmortal souls shows at once their infinite value, and their solemn charge.WhatcouldbepurchasedonlybythebloodoftheSonofGod,mustbeworththe labours of a thousand generations. Nor can the murder of a fellow-creaturebearanycomparisonwith“thevoiceof thebloodofourbrother’s”

soul“cryingout”forvengeance“fromtheground.”1973Whatferventexercisesofholysympathy—clearevidencesofourDivinecall—flowfromajustsenseoftheweightofouroffice!Mr.Brownwasoftendeprivedofanight’srestbyhistenderandoppressiveanxiety.1974IfyoungMinisterscherishedthissameimpression, they would have deeper views of their awful engagements:insteadofdesiringextensivespheresofservice, theywouldbettersense thesolemnchargeofasinglesoul.1975Howdowefeelwithregardtoourtalents?Theyweregiven tousonaccount;nottowasteonsin;nottoslumberinindolence;nottoconcentratein selfishness—but to “invest” in our Master’s service.1976 As it is in oursoul’s salvation, so it is in our Ministry—the freeness of the gift is thequickeningmotivetoitsactiveenergy.1977Butareour“giftsstirredup,”ourgracesexercised—ouropportunitiesusedtotheuttermost?Tothinkoftalentsbeingspeciallygiven tous for theobjectdearest to theheartofourDivineMaster—thatoffeedinghisownpurchasedchurch—andyet442VIEWOFTHECHRISTIANMINISTRYsooftentospendtheminourownindulgence,orintheemptyacquirementofaname in thechurchofGod!Evenonmoralgrounds,weareconvictedofdishonesty. Are not our wages the compensation for time and talentsfaithfullydevotedtoourwork?Iftheabuseofthepublicmoneyofthestateiscensurable,muchmorethewasteoftheChurch’streasury.

HowdowefeelrespectingthecompletenessofourMinistry?—“notpreferringone”part “aboveanother”—orat leastnotengaged inone to theneglectofanother?Wewantcombinationwithconcentration.Toconfineourattention to thePulpit is to leave uncultivated a vast sphere of sympatheticandaggressiveinfluence.Ontheotherhand,togiveourselvesexclusivelytoPastoralworkwouldriskourbringingintothePulpitslightexercises—wordswithout matter—fluency without substance—such as would command noweightorrespectwithourintelligentpeople.How,again,dowefeeltheresponsibilityofourpulpitpreparation?MostbeautifulwasthespiritofM.Boos—‘spendingwhatevertimehecouldspare in his Church before the altar, until he was able to comfort hiscongregation;’judgingrightly,that‘thosearenotthebestsermonswhichwehavelabouredoverwithdifficulty,butwhichwehave,asitwere,supplicated

fromtheLordwith tearsandprayers.’ThiswasconnectedwithasearchingScriptural habit. ‘We must’—he said—‘dig very deep to discern thetreasure’—adding, ‘it is whenwe feel our weaknessmost, that we dig thedeepest.’1978

This spirit is a cover from the snare of mechanical preparation, whichevaporatestheChristianglowinchalkingoutartificialarrangement;whileatthesametime,it isthespringofprayerfulindustry—farmorevaluablethantalents, improvingthehighest,andsupplyingmanydeficienciesof themoremoderate.Itwillleadusawayfromtheloveofnovelty(whichfillsthemindwithfanciesinsteadofseekingafteroriginality),pressinghomethecommonbut primary truths of the Gospel—taking on the same ground-work as ourfathersandprophetsofold,thoughwithenlargedanddiversifiedillustration.Thusthepeoplewill“seekthelawatthemouthofthepriest”—whenhelivesatthelevelofhishighobligation,hismindtreasuringup—andthereforehis“lips keeping—knowledge.” 1979We ask—how is this responsibility felt asregards the substance of our preaching? Admitting that our Ministry isexclusivelyoccupiedwithonesubject,1980yetwearelabouringtocompasstheRECOLLECTIONS.443whole extent, setting it forth—in its integrity, concealing no doctrine, norbringingany intoundueproportions—in itspurity,without the intermixtureofhumantraditionsorauthority1981—initssimplicity,openinganinstantwayfor the contrite sinnerwithoutprevious safepreparation—in its connection,giving lifeandsubstance toeverypartbyaclearexhibitionof theSaviour,seeing that every point inclines to the magnetism of the great centre—combining thedoctrineofsalvationwith thestatementof thepenaltyanddefilementofsin—combiningtheworkoftheSpiritinallhisperfectionsandDivinitywiththeworkofChrist;—thusthroughtheSpirit raisingthewholeedificeoffaithandgodlinessonthetruefoundation.1982Again,ifourMinistryisthusScriptural,isitadvancing?AsChristians,weare led tocomprehend“whatisthebreadth,andlength,anddepth,andheight,andtoknowtheloveof Christ, which surpasses knowledge.” 1983 Should our Ministry not thenexhibittheresultsofthisexploringinamorecomprehensive,unctional,andendearing display of our grand subject? If our office is to open amine of“unsearchable riches,” 1984 should we not plant our steps deeper into thisgolden storehouse, and there draw out more enriching treasures for our

SabbathMinistrations? Those of uswho havemost reason and (what goeswith it)most readiness toacknowledgeourDivineMaster’sgraceuponourwork,aremostsensibleoftheirneedofthisexperience,andmostearnestintheirdesiresandefforts toattain it. Ifwe insistupongrowth inourpeople,mustwenotshowitinourMinistry?ThesamemottoisforMinisterandforpeople—“Not as though I have already attained, norwere already perfect:butIpresson.”1985Whataneedwehaveofadeepsenseoftheresponsibilityofthepulpit,tobedeeply penetrated, like the great Apostle,—with the subject of ourcommission—with the object in view—with the recollection of theOmniscientwitnessofourconduct,—Truth—conscience—thepresenceofourGod1986—thoughtssoweightyandimpressive!enoughtofillourwholesoul!It would be well for us to thus realize our true character—not as themagistrate—the statesman—the legislator—the wise or prudent man—themoralist—thepoet—themanof feeling—oreven theMinisterof the law—but as the ambassador of Christ, ‘sent to man, the sinner—not the partialsinner,butthetotalsinner—nottheimpoverishedsinner,buttheruinedsinner—nottomanhurtbysin,buttomandeadinsin—not444VIEWOFTHECHRISTIANMINISTRY

mantoberepaired,buttobemade—nottoberectified,buttobecreated.’1987

Howimportantistherecollection,thatwebringtomannothingthatistrulyvaluable,withoutanacquaintancewithhis truecharacter,his lostcondition,andhisonlysolidhopesforeternity!How does our example speak—a most responsible part of our office?SpiritualityisamainqualificationoftheMinistry.AfaithfulPastorisalivingwitness,bearingapowerfultestimonyinthegreatcontroversybetweenGodandtheworld.Hislifeisvocal—likeChaucer’sParson—‘alivingsermonofthetruthhetaught.’Indeedit isonlywherethelifepreaches, thatthepulpitwillbeeffective.UnlesswearemenofGodoutofthepulpit,weshallneverbe honoured asMinisters in it. Our people look at us narrowly during theweek, to seewhatwemean—whetherwemeananything—on the Sabbath.Wemayteach,warn,exhort,buttherewillbenomovementwithouttheholywalk—unlessweactthefaithwepreach.Whilewepreachfaith,wemustliveworks, to put to shame the charge of licentiousness, and to put away astumblingblockoutof thepathof theworld.For“thoughweshouldspeak

withthetonguesofmenandofangels,”wewillfailtocharmourpeopleintoaloveoftheGospelwithoutanexhibitionofitsspirit.Ourobligationismoststrong,ineveryway,tobewhatwepreach.Andtheremustbesomedefect,unlesswebringourownatmosphereof holiness,moreor less immediatelyfelt.‘WhatBishop’orPastor‘canforbeartrembling,seeinghimselfengagedbyJesusChristhimself tobe likean“angel”—pure, spiritual, inaconstantapplicationtomenbylabour,andtoGodbyprayer;andlikea“star”fulloflight, elevated above the earth, fixed to his sphere which is his “church,”incessantlymovinginit,andcontinuallydiffusinghisinfluencesbelow!’1988

Dowe realize the responsibilityofourofficeas“the saltof theearth?” 1989

Alas! sometimes do we not seem to assist in the putrefaction, rather thanpreserve from it? Do we consider the delicate exactness belonging to ourfunction—likethefemalecharacter, requiringnotonlyrestraintwithinstrictpropriety,butthemostremotedistancefromtheboundsevenofsuspicion1990

—arestrictionwhich,howeverburdensomeRECOLLECTIONS.445itmayappear,isamostconstrainingobligation,andeffectualsupportofourwork?Christianconsistencyalonecanshieldourofficefromcontempt.1991

Negativeholinessisoflittleavailforinfluence.Wemustbe“examples”—nottotheworld—but‘tobelievers—anexampleofholinessandpurityamongtheholyandpure.’1992Theresponsibilityofthetemporalconcernsofthenation,orevenholdingupthepillarsof theearth,bearsnoproportion to the tremendousweightof thechargeofimmortalsouls.Ministersarenot“visitedafterthevisitationofallmen.”Nothingisdistributedtothem,eitherinjudgmentorinmercy,onthecommon scale of calculation, or according to the general balance of theDivinedispensations.“Wearemadeaspectacletotheworld,andtoangels,andtomen.”1993Theeternalinterestsofothersaresoboundupwithus,thatwearedenied thecomparativeprivilegeofperishingalone.Nor indeedcanwesinglysaveourselves;orsaveourselvesatall,except(asBishopWilsonreminds us) ‘by labouring to save others.’ 1994What then does the frequentcaution or charge of excessive zealmean,when our own consciencesmusttell us that—ifweonly realized the value of the soul—ifwewere suitablyimpressedwiththeloveoftheSaviour,orwiththesenseofourobligations,thenwewouldnotministerinthecoldandindifferentmannerthatwedo—

thatwehavereasontobeashamedofeverysermonwepreach—andperhapstotrembleintheverybestofthem,lestwebeconvictedofpouringcontemptonthetruthofGod,andoftheguiltofthebloodofourpeople?Andaretherenoneofuswhoseconsciencesmightpresent the fearfulprospectofhearersdropping successively into the arms of death through the Minister’snegligence,unwarnedaswellasunprepared,andofgoingdowntothegraveafterthem—withtheirhandsdeeplydyedwiththebloodoftheirsouls—andthemselvesoverwhelmedintheireternaldamnation?Oh!howinfinitelyawfulandmysterious is theappointmentwhichhas thuslaidonussosinkingaburden;andwhatarethebitterestofearthlysorrows—what is the curse of an ungodlyworld—what is the torture of themartyr’sstake—comparedwiththeunutterable,eternalstingofunfaithfulnesstotheseperishing, yet imperishable souls? The anticipation of the day of account,solemntoall,isinexpressiblysolemntous.Howawfulthepealwhich446VIEWOFTHECHRISTIANMINISTRYthe passing bell—that usefulmemento of the great judgment—rings in ourears!Anotheraccount iscarried inbefore thebarofourJudge—anaccountlinkedwithourown,andcrowdedwiththesinsofMinisterialomissionandunfaithfulness!Andthento thinkof the lastmeetingwithall thathavediedunder our charge—to suppose ourselves interrogated concerning ourobligations to them.—Oh! can we forbear the impassioned deprecation ofguilt—“Deliver me from blood-guiltiness, O God.” 1995 An externalperformanceofourdutywilleasilyscreenusfromEpiscopalcensure.ButtoanswertotheChiefBishopforourdiligence,athisjudgmentseat—thisisthetremblingprospect.CanweforgetthattheMinisteristhemanofallothers,whoneeds the super-aboundingmercyofGod, andcontinual application tothecleansingbloodofCalvary?Havewethennosympathywiththethrice-repeatedflightofAmbrosefromtheEpiscopate—thecompulsoryordinationof Gregory Nazianzen—the deprecation of the Apostolic Bishop of Hippo(Quid!vultisutpeream?1996)—andthedeepdistressofChrysostom,countinghis elevation a judgment on the Church? 1997 If there was a mixture ofsuperstitionwiththisshrinkinghumility—“forgivethemthewrong;”(andletus condescend to learn something from them which they are well able toteach)—totemperourmoreenlightenedviewsoffaithwithaportionofthat“weakness, and fear, and much trembling,” 1998 which they so vividly

pourtrayed.1999To feelour responsibility in the spiritofdependence 2000—toconfessRECOLLECTIONS.447ourdeficienciesanddefilementswithunfeignedself-abasement—and,underthis sense of shame, to prize more highly, and apply more constantly, thebloodofatonementforouracceptance—thisistheframeweshoulddesire—notoppressedwithlegaldespondency,buthumbled,sustained,rejoicing,andfruitfulundertheinfluenceofthefaith,andthehopeofthegospel.

III. Do we earnestly desire and expect success in our work? Themerchant fails when he loses his cargo—the statesman, when the kingdomsuffers loss—the Minister, when the soul perishes. And what failure in itsruinousconsequencescancomparewiththeMinister’s?Thereforehisdesireforsuccess isspiritualizedhumanity.Yetwhoofuspraysorstirsuphispeople toprayforsuccess,asifhesuitablyrealizeditsunspeakableimportance?Andwhathopecan therebeofsuccesswithoutananxiousconcern for it? ‘Ifyouwouldprosper in your work,’ (says Baxter) ‘be sure to keep up earnest desires andexpectationsofsuccess. Ifyourheart isnotseton theendofyour labour,andyoudonotlongtoseetheconversionandedificationofyourhearers,anddonotstudyandpreachinthishope,thenyouarenotlikelytoseemuchfruitofit.’2001

“The ostrich” indeed “leaves her eggs in the earth,” carelesswhatmay befallthem, “because God has deprived her of wisdom, nor has he impartedunderstanding toher.” 2002Butwhathusbandmanwould sow the seedwithoutsome anxiety and expectation of the harvest?Andwho can help admiring theconductoffaithfulEliezerwhowouldneithereatnordrinktillhesawhowhismaster’s business would speed? 2003 Yet how often are we satisfied with acreditableperformanceofourduties,withoutadeepconcernforthesuccessofour work, and yearning compassion for the multitudes, hardening themselvesunderthesoundoftheGospel!2004AMinistrydevotedtothesalvationofsouls;aimingintenselyandsimplyatthismainobject;countingeverysoulakingdom;andmoredelightedtosaveasoulthantowinacrown—thisisloveforperishingimmortals—thisis thetruespiritofouroffice.ThiswasthemindofourGreatMaster—thesatisfactionheanticipatedfrom“thetravailofhissoul”—“thejoythatwassetbeforehim.”2005ThisalsowasthesustainingdesireoftheApostleunderhiswearisomelabours.2006Oh!then,letus,likemenand

448VIEWOFTHECHRISTIANMINISTRYMinisters ofGod, thirst insatiably for the conversion of souls.Wemust beutterlydeadtoanyhighsenseofourcalling,ifwecanrollalongacourseofyears in the responsible relation of Pastor, without enquiry or concern,whether our people thrive or decline under our Ministry. Let us not besatisfied with evidence of personal attachment to ourselves, without onebeating pulse of love for our Master. Acceptance with man is an emptybubble—success in conversion is everything. Let nothing therefore contentus,shortofrealfruit.Someoutwardrestraintorreformationmaybewrought;butwhiletheheartisuninfluenced,theprincipleofsinremainsinfullvigour,andnorealorpermanentadvantageisgained.Themaindesignofourworkisleft unaccomplished. One soul converted to God is better than thousandsmerely moralized and still sleeping on in their sins. Our primary andabsorbingobjectistohavefellowshipwiththeangelsin“gatheringtogethertheelectofGod.”2007

Though it is true that the seed buried is not lost, yet we must not tamelyacquiesce in the admission of our results not being always visible.2008 Normustweliveonundefinedhopes;ortooindulgentlyconsoleourselvesintheeventofatotalfailure,withtheassuranceofpersonalacceptance.Forthoughtherewardismeasuredbylabour,notbysuccess,andisstill“withourGod,thoughIsraelisnotgathered;”2009yetthepromises,pleadedandwaitedforinthediligenceandperseveranceoffaith,warranttheRECOLLECTIONS.449expectationofameasureatleastofapparentfruit.Mr.RobinsonofLeicestersolemnly reminded his brethren—The lack of Ministerial success is atremendous circumstance, never to be contemplated except with horror.‘Search, ask’—headded—‘if there isnot a cause,whenyour seals arenotbroad and visible.’ 2010 Acquiescence without enquiry is the slumber ofindolence,notthequietnessandresignationoffaith.TheSovereigntyofGodmust indeed be fully acknowledged, but not pleaded as an excuse forinertness; nor rested upon except as a sustaining encouragement in conflictanddifficulty.TheApostles,whiletheywereeverreadytobowtothisdeepand mysterious exhibition of the divine character, they were still full ofdistressandactivity,orjoyandpraise,accordingtohowtheirMaster’swork

was retarded or advanced.While their faithwas tranquil, their effortswereincessant.

IV. Are we laying ourselves out for our work? At this busy moment,inactivityisfataltothebestinterestsoftheChurch.Theirregularmovementsoneverysideofherareenoughtokeepallherwatchmeninactivemotion.Wehave“putourhandstotheplough”fromwhichthereisno“lookingback.”2011Infact—aswiththehusbandman,thereislittleornovacationfromourdailylabours.The end of onework is but the beginning of another, as the season brings itround.Butinthestrongestemphasisoftheterm,thePastorallabourer“eatshisbread in thesweatofhis face.”2012There isaneternityof restbeforeus.Butherewemustnotexpectalifeofindolence;andifwearetheLord’sservants,weshallnotdesireit.Buttobesuccessfullabourers,wemustbringthespiritoftheGospel into our work. There is sometimes a heartlessness about us, mostparalyzingtotheactivityoffaith,andquenchingtothefaintsparkofMinisterialzealandChristianlove.Mr.Scottwarnsusagainstit,as‘verydishonourabletothe

450VIEWOFTHECHRISTIANMINISTRYmercyandgraceoftheGospel,andtohisnamewhocommandshisservantstorejoiceinhope.’2013Wearinessofourwork,whenitseemsatalowebb,ismuch to be deprecated; still more so—the readiness to seek relief frompresent discouragement in self-indulgent studies or recreations. Thedisappointed fishermandoesnot sit down indespondency—much lessdoeshedirecthismindtoanyotheremployment—buthesetshimself toenquireintothecausesofhisfailure,andthebestmodeofobviatingthem;andgirdshimself for thenextopportunitywith the sameglisteningexpectation.Thusmustwe,likethedisciples,“atourLord’scommand,”continueto“letdownthenet,”eventhough“wehavetoiledallnight,andhavetakennothing.”2014

Butisitevertoolongatimetowait?Discouragementrealizesmostfullytheblessednessofourwork.Itssupportsdonotspringfromsensibleexcitements.We work “by faith, not by sight,” 2015 not acted upon by a temporary andadventitious impulse, but constrained by the love of our unseen adorableSaviour. Our failure, therefore (as has beenwell observed), should ‘not because for relaxation in diligence, nor for despondency in spirit, nor forremission in prayer. Let it rather be an argument for renewed energy, forgreater zeal and earnestness.’ 2016 Like the ancient servants of God, let our

discouragements enflame weeping tenderness of intercession before ourGod.2017But letus remember thatprayerwithoutexertionwill subjectus tohisreproofs—“Whydoyoucrytome?Getup;whydoyoulieonyourface?”2018

Theaxiom—‘Duties areours—events areGod’s’—isprecisely thatmixtureofArminianismandCalvinism,whichconstitutesthetrueMinisterialhabit.Itis, however, a maxim for rest in unvarying effort—not in slumberingsupineness.PhilipHenrytellsus—‘Themorewedo,themorewemaydo,intheserviceofGod.’2019RECOLLECTIONS.451Wemayperhapshavetoguardagainstatemptationtobustlingactivity,orarestlessnessofmind,becauseourplansdonotadvanceaswehadhoped.Butingoodhealth, and inanequable stateofmind,asa latediligentparochialMinisterobserved—‘Iamalwayshappiest,whenIhavemosttodo.’2020Letusthereforesatisfyourselvesthatweareusingallthemeans,andwithalltheearnestness in our power—likemen filledwithwhatLordShaftesburywaspleased to call—‘theheroic passionof saving souls’—apassionwhichwillnot confine its impulse to the pulpit. Let us enquire throughout our wholecourseofMinistry—Isnothingdonedefectively,orinawrongspirit?Canwethinkofnothingmorethatmightbedone?Does“thetrumpetgive”either“anuncertain,”ora feeble“sound?” 2021Whatweeklyprovision is there forourflock—for those of them especially, who feel the intervals between theSabbaths to be long?What is there that shows our readiness to be “out ofseason,”aswellas“inseason,towatchinallthings,toendureafflictions,todotheworkofanEvangelist,tomakefullproofofourMinistry?”2022Doourpeople mark, in our going in and out before them, a daily renewal of ourOrdinationvow,without reservation for ourownease and interest?Arewe“offering ourselves” up joyfully on the service of souls in the spirit of asacrifice?2023Doweguardagainstaprevalentdangerofwastingourtimeandstrengthonmattersofinferiormoment?Anddowecountthedaylostwhensomething has not been either written, or said, or done, in our Master’sservice? The fisherman, when not actually engaged in his employment, ismendinghisnets, ormoreor less exercised inpreparation forhisbusiness.Andthusmight the intervalsbetweenour immediateworkbefilledupwiththerelaxationofstudy,conversation,orChristianintercourse,bearingdirectly

atleast,onourgreatobject.‘Indeed’(asBishopDavenantjustlyremarks)452VIEWOFTHECHRISTIANMINISTRY‘agoodMinister isnever lessat leisure, thanwhenheseems tobe so.Ourpeoplemaythinkthatwehavewholedaysforeaseandindulgence,andthatwehave nothing to dowhenwehave left the house ofGod.But ifwe arewhatweoughttobe,theconflict—Ialmostsaid‘theperpetual’,butat leastthedailyanddiligent—conflictofprayer,meditation,andstudy,liesuponus.’2024

Wemayindeedgothroughouroutwardroutinewithrespectablebutheartlessregularity—sometimes perhaps blaming the greater earnestness which itwouldbe inconvenient to imitate.Buthowdifferent this is from“doing theworkofanEvangelist,”whichalone“makesfullproofofourMinistry!”2025

How different from that self-denying, self-devotedness, which spiritualizeseven our most cursory, and much more, our stated employment—which,insteadofwaitingforfavourableopportunities(thatfrommen’sindispositionto the Gospelmay never occur) is endeavouring tomake them; constantlydevisingsomeplanforthebenefitofourflock;andprimarilyaimingtoraisethem to a higher standard of obligation and of privilege! It is the holy,humble, and laborious exercise—concentrating doctrine, spirit, example,intensityofinterest,andentireendeavour;and“strivinginitaccordingtothemighty power” of God,2026 —that is the appointed instrument for thefulfilmentoftheDivinepurposes.Mr.Scottwellobservesthat‘SatanprevailsasmuchbypersuadingMinisterstositstill,ormerelytogooninthebeatenround,withoutattemptinganythingmore,asinanyotherway.2027Forindeed,present qualifications, however great, can never annul the “necessity laiduponus”asdebtorstoourflock,andas“scribesinstructedforthekingdomofheaven,”toacquiregreaterskill,richerstores,andmoreheavenlyunction,foritsall-importantengagements.AnagedMinister,whenexhorted tobemoresparingofhimself,onceobserved—‘Whenamanhasloiteredthebestpartofhisday,andtheeveningRECOLLECTIONS.453drawson, he needs to double his strokes.’And surely, all of us—hadwe alivelierimpressionofthenearconclusionofourwork;andifwepondereditsimportance according to the worth of souls—we would be more active in

discovering,inventing,andfromtimetotime,makinguseofsomefreshpointofcontactwith thesoulsdropping intoeternitybeforeoureyes—somenewmediumofmoreaccurateacquaintancewiththeirindividualcondition2028—some closer intimacywith their false refuges—some nearer access to theiraffections—somesharperedgeforthepiercingoftheirconsciences—sothatultimatelytheSaviourmightbehonouredandreigninthem,ashisredeemedpeople. Many schemes might be devised for the purpose, of valuableefficiencybut little outwarddisplay.Asministers of theEstablishment, ourframeworkisreadyathand.Ourinfluence,astheaccreditedinstructorsoftheland, added to the authority of our parochial oversight, is much to ouradvantage.Buthowourtalentsandopportunitieswillalsoincreasetheawfulbalanceatthedayofaccount,iftheyarenotsanctifiedtoourgreatwork!Asmen specially consecrated to God, we must labour as if our life was onecontinuedmovingoninthecourseoftheMinistry,andoursweetestrestwasfound in his service. As a beloved friend of the Writer once observed(exemplifying unconsciously his own character),—‘The true pastor is sodevoted to his parish, that his parish is, in some sense, thewholeworld tohim.Hewouldhavenoheart,asitwere,foranythingelse.Hisinvention,andeveryfacultyofthemind,shouldalwaysbestretchedtodiscoverandexecutemeans forbenefittinghisparish.’ Indeed,without this entiredevotednessofmind and powers, how can we practically be said to listen to the Divinemessage,“TakeheedtotheMinistrywhichyoureceivedintheLord,thatyoufulfilit”?2029454VIEWOFTHECHRISTIANMINISTRY

V.DoestheSpiritoflovecharacterizeourMinistrations?Letusenquiregenerallyastoourinterestinourwork.“Notbyconstraint”isthespiritofouroffice;at leastbynootherconstraint than“the loveofChrist.”2030 ItmustbeIrksome indeed to someonewho onlymakes it subservient to his own selfishpurpose.ButunderChristianconstraint,ourdutywillbeourdelight;ourworkourwages.2031 Indeed, even under depressing circumstances, the obligation tostand up as a witness for Christ, and the excitement of setting forth hisexcellencetosinners,bringasensiblerefreshmenttoourownsouls,sothatourlabourofloveisamostblessedservice.Yetitmayoftenbewelltoask,“Whatfellowshipdowehavehere,withthedelightwhichfaithfulservantsofGodhavealways experienced in theirMaster’s work 2032—a delight strongly connected

withitseffectiveness?Forithasbeentrulyremarked—that‘justicecanneverbedonetoanyprofession,whichispursuedwithaversionorindifference.

RECOLLECTIONS.455Without loving his profession, no one can become an able and faithfulMinisteroftheGospelofChrist.Buttothosewhodo,thelovewhichDavidhadforthepriesthood,foritsoccupationsandduties,willbecomethelivingprincipleoftheirconduct.AfaithfulMinisterwilllovehisprofession,forthesake of Him who founded it; for the sake of the church and brethren, forwhom Christ died; and for the invaluable advantages, which it possessestowards theacquisitionofhappinesshereandhereafter.’ 2033 ‘AMinister’—observes a serious writer—‘who dislikes the business of his calling—wholacksanardentloveforit,mustleadaveryunpleasantlife.Hesauntersawaylife in listlessness;he turns tohisownproper functionswith reluctance:hetoils through themwithdistaste;heperforms thembadly,and isdissatisfiedwith himself and, from this dissatisfaction, he again performs themworse,andismoreuneasyinhisownfeelingsandreflections.’2034Itisnotnecessarythathebedistinguishedbytalent,orbyecclesiasticaldignityorpreferment;butitisoffirstimportancethatloveisthemainspringofhiswork.2035Letthisenquiryalsobemorespecific,withregardtoourloveforourpeople.The exercise of this love is one of the most valuable Ministerial gifts. Itregards each individual committed to our charge in connection with hiscapacityfortheeternalhappinessofthegospel—theinfinitevalueofhissoul—his perishing condition—the ransom found by God—and his consequentredemption by the application of this ransom to his soul.According to ourperception of these important detailswill be the enlargement of our lovinganxietyonhisbehalf.ThisPastoral connection, in its full extent of interestand responsibility is, we fear, too little considered and felt among us. Ageneralconcernononeside,anda respectful regardon theother,conveyavery inadequate expression of the sacred and affectionate character of thiscementing bond.2036 Butwe cannot conceive of aMinister’s usefulness—atleastofhisextensiveusefulness—withoutacordial love forhispeople.Hispowerful456VIEWOFTHECHRISTIANMINISTRYmind or fine imagination may command their admiration; but love is the

magnet thatwill draw them to himself.Therefore let himbear themonhisheart,as theHigh-Priestbore themonhisbreast-plate.2037Lethimlivewiththem as a father liveswith his children. ‘Bishops’ (as Jerome remindedhisfriend) are ‘not Lords, but Fathers.’ 2038 The Pastoral work, without thehabitual influence of this principle, is indeed amost severe task; while itsprivileges are either wholly unknown or misconceived; and the reciprocalaffectionofourpeopleisconsideredarelicofPopishveneration,ortheeffectofinterestedmotivesoremotionalfeelings.Butintruth,nonebutthosewho“watchforsouls,asthosewhomustgiveanaccount,”canknowourpainfulanxiety “untilChrist is formed in our people, the hopeof glory;” none canunderstand our intense interest in superintending the various stages of their“growth to the perfect man.” 2039 They cannot be safely left to grow upwithout food and instruction, on the strength of some supposed innateprincipleoflife.Nordotheyeverarriveatastatewhichdoesnotrequireourconcentrated watchfulness and care. They need exhortation, not only in acareless and backsliding state, but as the appointed means of maintainingtheirstedfastness,2040andof“goingontoperfection.”Allthekindlyofficesofneighbourlyconsiderationarevaluable‘meansofendearingMinisterstotheirpeople,andofopeningapassageintotheirheartsforspiritualinstructionRECOLLECTIONS.457

ofallsorts.’2041Itwillnotthenbenecessaryforthemtobetoldthatwelovethem.Thiscondescensiontoalltheirsympathies—thisinterestintheirtrials,theircomforts,andtheirfamilies—willconstrainthemtofeelit.Indeed,wedo not hesitate to say that there is no feeling of the parentwithwhich theexperienceoftheChristianMinisterdoesnotsympathize.2042Evennecessaryreproofwillbeconveyedinparentallanguage;2043andtheexhortationofthetruePastorwilldifferaswidelyfrommereofficialadviceorremonstrance,asthe tender counsel of a loving father from the accurate tuition of a well-principled instructor.2044 If indeed,on lookingrounduponour flock,wecanseenoonewho,inthelanguageoftheApostle,“oweshissoultous,”2045wecan have no conception of that endearing bond of attachment that unites afaithfulshepherdtohisdeeplyindebtedflock.But toprovetheexistenceofsuchabondwouldbeamostsuperfluoustask.Everyparochialvisitremindsthe affectionateMinister of its happy influence;—binding him as awillingservanttohisDivineMaster,andtothechurchforwhichhedied.2046

NowletusapplytheApostle’sdescriptionofhisownMinisterialfeelingstoourselves.HisEpistles to thePhilippians andThessalonians present amostexcitingpictureofPastoralendearment,inhisthankfulnessforhispeople,hisprayers for them,anddelight in them.Markhiscontinual“longings tosee”hisdifferent flocks, for theirmutual enlargementandcomfort. “Taken fromthem”sometimes“inpresence,butneverinheart,”hisreturntothemis thesubject of his constant prayers, in which he entreats them to unite withhim.2047Norcouldhemeanwhilebesatisfiedwithoutsendingmessengerstohearoftheirstateandprogress;asifgoodtidingsofthemwerethelifeofhisownlife,andanexcitementtohis458VIEWOFTHECHRISTIANMINISTRY

continualthankfulness.2048Hecouldnotforbeartellingthem,howhis“mouthwas opened,” and “his heart enlarged” towards them—that hewas lookingwithafather’sexpectationstobe“somewhatfilledwiththeircompany”—and(as if a father’s tenderness was inadequate to convey the overflow of hisheart)thathewasreadyto“cherishthem,asanursing-mothercherishesherchildren;” being “affectionately desirous to impart not only the Gospel ofGod,butalsohisownsoul to them.” 2049Hishabitofcarrying themalways“in his heart, to die and to live with them;” his anxiety during hisimprisonment,employedmoreontheirwelfarethanonhisownlife;no,evenhisreadinesstobedetainedfromtheimmediatepresenceofhisRedeemerfortheir sakes; and the joy with which he anticipated the offering of his life“uponthesacrificeandserviceoftheirfaith,”2050arefarbeyondourstandardofMinisterial sympathy.Hewaseverwilling, tomoreeffectuallyattainhisobject, towave the right of command, for the language of entreaty.2051 Hisdisinterestedloveforgotallpersonalinjury,andalloccasionofresentment,inthegrandobjectofhispeople’srestorationtothesimplicityoftheGospel.2052

No,heiswillingtolosetheirheartsforhimself,ifhecouldonlywinthemtoChrist; overcoming ungrateful returns with the continued overflowing ofaffection;“seekingnottheirs,butthem;verygladlyspendingandbeingspentforthem,thoughthemoreabundantlyhelovedthem,thelesshewasloved.”2053“Hewasgladevenofhisownweakness,ifonlytheywerestrong,”havinghismindabsorbedwithonegreatdesire—“theirperfection.”2054Whetherornot theApostlewas raised up as a Pastoralmodel to his successors in the

Ministry—thisatleastisthetruespiritoftheoffice,embodiedandmouldedto real life and experience. For remember that this care, solicitude, andtenderness expressed in prayers, tears, continual sacrifices of personal easeand indulgence, and frequent exposure to imminent peril2055 were not theeffectofdirectmiracleor inspiration,but theeffusionsofaheart lamentingover the miserable condition of perishing sinners; yearning over his ownchildren in the faith; glowing with the love of Christ, and filled with hisSpirit.RECOLLECTIONS.459TheWriterdoesnotknowwhenhehasmoresensiblyfelthisalmostinfinitedistancefromtheScripturalstandardofobligation,thanwhilesketchingoutthisimperfectoutlineofwhataMinisteroughttobe,andwhathemightbe.ForletitnotbesupposedthatthesearegracesanddutiesuniqueeithertotheApostle or theApostolic age. Theymark the standardwhich allwho havepledged themselves to the sacred function, would do well to habituallycontemplate; and thepractical influenceofwhichconstitutes the lifeofourMinistrations. ‘He who does not have this solicitous care and Apostolictenderness,doesnotknowwhatitistobeafatherandaPastor.’But‘happyisthatPastor towhomhis life, his labours, his zeal, and the testimonyof hisconscience,givethejustconfidencetosaythathelovestheflockofChrist;and that he loves it only for and in Christ, only by his charity, and in hisspirit.’ 2056 That he should have a shepherd’s eye and a shepherd’s heart, isequally important for his acceptance with the flock, and with the chiefShepherd. The former will often bear the most repulsive truths in such aspirit;2057 and if the Pastor is not in everyone’smouth, he is at least in theheartsofthepeopleofhischarge.Thelatterexpectstoseeinhimtheimageofhisowntendernessandlove—“feedinghisflocklikeashepherd;gatheringthe lambs in his arms, and carrying them in his bosom, and gently leadingthosethatarewithyoung.”2058Butifthisloveforourpeopleisthespringofsuccess,itisequallycertainthattheprincipleofthisloveforsouls,isloveforHimthatpurchasedthem.Fromthisflowallourpains,patience,andcare:fromthedelightof“spendingandbeing spent” in the service of one whom we supremely love. Under thisconstraint,wecannotbeloiterers.Therearemanytracksoflifebeforeusoffargreatertemporalindulgence.Buttherecollectioncomeswithpower—“He

is worthy, for whom we should do this.” The awful immensity of ourobligation enlivens the endurance of theMinisterial cross, and itmakes usfeelthatallthatwehaveattemptedscarcelyexpresseseventheconsciousnessof our infinite debt. This love ‘is the great endowment of a shepherd ofChrist’sflock.’Hedoesnotsay460VIEWOFTHECHRISTIANMINISTRYto Peter—‘Are you wise, or learned, or eloquent?’ but “do you loveme?”“Thenfeedmysheep”2059—asifhewouldnotentrust themtoonewhodidnot love him. Surely the under-shepherds cannot forget the attractiveinfluenceofthatthrice-repeatedcommand,2060enforcedasitisbythepowerofhisexample,andbytheconstrainingmotivesofhislove.Ourwholechargemust thenbeour“dearlybelovedand longed for;”manyof themdoubtlesswillbeour“joyandcrown;”andtheprospectofmeetingthemassuch“inthepresence of our Lord Jesus Christ at his “coming,” is an auxiliary joybelongingtoouranticipationofthatgloriousconsummation.2061

VI.Doweprayforourflock?Itisoflittleusetobedevotedtolabourforourpeople, ifwe are not equally devoted to prayer on their behalf.Godmake usMinisters ofmuch prayer! Forwithout this devotional spirit, we possess onlythat negative existencewhichwill eventually cut us off from theChurch as auseless incumbrance, instead of an instrument of good. AMinistry of powermustbeaMinistryofprayer.ThusMoses,Aaron,andSamuel,2062stoodinthegap. Jeremiah’s intercession seemedas if it could restrain theexecutionof theDivine purposes.2063 This was the Apostle’s chief mode of expressing his“longing after” his people, “in thebowels of JesusChrist.”He seems as if henever bowed his knee before hisGodwithout expressing his interest on theirbehalf.2064Could sucha spirit fail to “havepowerwithGod, andprevailing?”WithoutthisprevalencewithGod,wecanneverhopetoprevailwithmen.‘TheMinister of theGospel should indeedbe as the angels ofGod, goingbetweenhim and his people; not only bringing down useful instructions from God tothem,butputtingupearnestsupplications toGodfor them.Without this, therecanbelittleanswerofsuccessintheother;therecanbelittlespringingupofthisseed,eventhoughMinisterssowitplentifullyinpreaching,unlesstheysecretlywateritwiththeirprayersandtears.’2065

RECOLLECTIONS461Ourconstantneedofthisdutyismostpalpable.Ourresponsibilitiesonbehalfofourpeople aregreat and awful.The consciousnessof thedangerswhichsurroundthem—themultitudeofeyesthatareuponthem—theirhelplessness,discouragements,andperplexities—alldemandourremembrancebeforeGod.More affecting and stimulating excitements may be found in their toofrequent insensibility toourglad tidings,anddeterminedopposition to theirreception.And indeed,herewemayask—Whydoweso seldommarkanysignificantdisplaysofAlmightypower—anyextendedawakeningofsouls?Itisbecausethatspiritofintercessionisstraitenedwithinus,whichisatoncethe preparative and the forerunner of enlarged success.Why is it that ourwords—insteadofbringingourMaster’smessagefromheaven—oftenseemtodie in ourmouths, or drop anddie betweenus andour people—thatweseldomspeakasifwehopedtoprevail—thatwearereadytolosehopeunderprotractedunfruitfulness—unlessitisbecauseoursecretexercisesonbehalfofourpeoplearesocoldandinfrequent?Dowenotcomplainofaspiritofformality with our people? Time was, when we worked together on newground,whensincrouchedunderus,whenourmachinefromtheimpulseofexcitement seemed to move by itself. Perhaps now the attendance on ourlectureshasfallenshort.Ourchurchesarelesscrowded.TherestraintsofourearlyMinistryarewornout. Indifferencehascrept in.EvenChristianshavewaxedcold.Ourformerplanshavelost their interest.Theedgeofardourisblunted.Has themainspring of themachine beenweakened?Has pleadingintercessionbeenneglected?If theemergencydemandsanincreaseoffaith,howmuchbetter is it to rejoice in thepromisedstrength, than to indolentlymournover the increaseofdifficulty!Whatevervariationofsystemmaybeattempted (and some occasional variation will be necessary), nothing willpermanently maintain the real interest among us, when the excitement ofnovelty has subsided, except increased energy and faith in Ministerialprayer.2066Revivalsinourcongregationsmustcommence

462VIEWOFTHECHRISTIANMINISTRY

withourselves.Whether thestateof theChurch isdeclining,orprosperous,maybeestimatedbythestandardofourownreligion.Largersupplicationfortheoutpouringof theSpiritwouldbringincreasedpowerto the leverof thepulpit.Oursermonswouldbemanifestlysentdownfromheaven.Ourwordwouldcome“withmuchassurance” 2067—with immediateauthority—witha

distinct message from God. Such a Ministry—connected with enlargedexpectations of faith, a higher standard of devotedness, a richer unction ofspirit—would“addtotheChurchdailysuchasshallbesaved.”2068TheLordhastenhispromisedblessing.

Ohforadueimpressionofourvastresponsibilityinthismatter!2069WhatisthemostEvangelicalMinistrywithoutthisheavenlyinfluence,butbatteringthe wall of China with our breath? “What avails any completeness ofMinistration,unlesseveryatomthatformsthiscompletenessis impregnatedwith Divine life? How else can we maintain that affectionate self-denyingdevotion to theserviceofourpeople,which isoneof themaster-springsofour work? Thus we learn how to preach to them; we endure theirdiscouragements; and the spark or flame of love is kept alive undersuccessiveprovocationsanddisappointments.2070Individualcases,whetheroftemptation, perplexity, or obstinacy, should be carried with specialearnestnessandparticularity“tothethroneofgrace.”‘WithouttheabilitytospreadthecasesofthepeoplebeforeGodonalloccasions’—CottonMathertells his Pastor and Student—‘I should not judge you qualified for anordination to the pastoral care of a flock among the churches of God, butworthytohaveanANAZIOScriedoutuponyou.’2071Theencouragementtothisdutyis fullandexplicit. ItwaswhenDanielwaspresentingsupplicationforhispeople,aswellasforhimself—“whilehewasspeakinginprayer”atthebeginningofhissupplication,“thecommandmentcameforth.”2072AndRECOLLECTIONS463ifprayerwassubstitutedforcomplaint—ifinsteadofmourning”thattherearenonewhocalluponyourname”—weweretosendupthecry,“Ohthatyouwould rend the heavens, that you would come down, that the mountainsmightflowdownatyourpresence!”—ourgraciousLordcouldnot“longbeangryagainsttheprayerofhispeople.”2073Surelyinpenitentreturningtohim,andfaithfulwaitinguponhim,“aftertwodayshewillreviveus;onthethirddayhewillraiseusup,andweshallliveinhissight.”2074Butconstancyinthisworkisindispensabletothefullreceiptofitsblessings.‘Itiswellforus,ifinthemidstofourdiscouragementswecanappealtoour

flock—“GodforbidthatIshouldsinagainst theLordinceasingtoprayforyou!”2075—ifourreturnfromconcludingtheserviceofthetempleisnottheinterruptionofthecourseofourwork,butonlyatransitiontoanotherpartofit—iftheseedjustsownissecretlyfollowedandwateredwithprayer.Butisitwithus,as itwaswith theApostle—anunceasingemployment?Havewebeen“giving accountwith joy,” or “with grief”?Has our “watching for thesouls”2076ofourflockshowntheprogress,orthedecline,oftheworkofGodamong them? The subjects of our intercession should have respect to thesuccess of thework of God in the awakening, enlightening, strengthening,andconsolinginfluencesofhisHolySpirit;andhaverespecttohispresenceinourcongregations(onwhich,aswejustobserved,ourefficacysupremelydepends—notontheabilityandfervoroftheMinistrations);andhaverespecttothesupplyofunction,life,andcomfortproportionedtotheweakness,andwants, and temptation of each of our people: and finally to the generaleffusion of hisHoly Spirit on theChurch, to consummate the glory of thelatterdays; to“establish themountainof theLord’shouse in the topof themountains,” that “all fleshmay see the salvationofGod,” and thevoiceofZionmay be heard, “lifted upwith strength, saying to the cities of Judah,BeholdyourGod.”2077ThisspiritofMinisterialprayerisasnecessarytoformthecharacterofaPastor,asthespiritofpersonalprayerisnecessarytoformthecharacterofaChristian.Norcantherebehopeofacceptancefordiligencein every department of our momentous labour, unless it is constantlycherished.2078Letusthereforeexhibitourcharacter,464VIEWOFTHECHRISTIANMINISTRY:as “watchmen set upon thewalls, who shall never hold their peace day ornight;givingourGodnoresttillheestablishes,andtillhemakesJerusalemapraiseintheearth.”2079Theblessedinfluencesofthisspiritofintercessiononourpublicworkwillbemanifesttoallmen.‘Whilehabituallyprayingforourpeople,weshallfindourpeopleprayingwithusandforus,sothat“forthegiftbestowedonusbythemeansofmanypersons, thankswillbegivenbymanyonourbehalf.”2080Inshort—let us sow in faith,water the seed in prayer,wait for the fruit inpatience; and we shall reap in joy. We must not expect to advance persaltum;2081but” indueseason,weshall reap, ifwedonot faint.” 2082Letusaim at great things, but be thankful and encouraged by “the day of small

things;”neverallowingdespondency;quietlywaitingforgreaterresults,andexpectingtheminthefullassuranceoffaithandhope.Ourwholeworkisthedisplay of Divine” strength made perfect in weakness,” so as to make itabundantlymanifest,“thattheexcellenceofthepowerisofGod,andnotofus.” 2083 Its obligationscall the life of faith into practical exercise, and canonlybemaintainedbythedailyhabitsofthatlife.Itsdifficulties—scripturallyviewed—are “the trials of faith”—operating as incentives to effort, and asencouragementstoperseverance.Thismakesitameansofgracetoourownsouls,aswellasagrandmediumofexaltingourBlessedMaster,andbuildinguphisChurch.ItsobjectisnolessthantogathertherevenueofGod’sgloryfrom theworld, to “complete the number of the elect,” and to prepare theBrideforherHusband.2084Itsrecompencewillbeacrossfromtheworld,2085

and a crown from ourMaster.2086 Andwe know but little of the character,privilege,andgloryofourwork,ifwelookforanyotherrecompence.What remains then,but tohonourourgreatcommissionbyahighstandardand completeness of Ministry—and for the accomplishment of its grandresults,topleadwiththatmosteminentservantofGod—Moses—foramorefulldisplayoftheDivinepowerandgloryintheChurch:—RECOLLECTIONS.465“MAKEUSGLADACCORDINGTOTHEDAYS INWHICHYOUHAVEAFFLICTEDUS,ANDTHE YEARS IN WHICH WE HAVE SEEN EVIL. LET YOUR WORK APPEAR TO YOURSERVANTS,ANDYOURGLORYTOTHEIRCHILDREN.ANDLETTHEBEAUTYOFTHELORDOURGODBEUPONUS;AND ESTABLISH THEWORKOFOURHANDS FORUS; INDEED,ESTABLISHTHEWORKOFOURHANDS.”2087

APPENDIX.

THESUBSTANCEOF

AN

ADDRESS

MADETOABOUTTHREEHUNDREDANDFIFTYOFTHE

IRISHCLERGY,

(AFTERANEARLYBREAKFASTTOGETHER)

ATTHEROTUNDA,INDUBLIN,

ONFRIDAYMORNING,APRIL14,1837;

BEFORETHEANNUALMEETINGOFTHEHIBERNIANAUXILIARY

CHURCHMISSIONARYSOCIETY.

THE Author sends out this Address with much reluctance, and only indeference to the kind and earnest expression of those who were mostinterestedinit.Hehasmadeafewadditions,whichtimedidnotallowhimtogiveinthedelivery;andhebegshisdearbrethrentoreceiveitasdeprecatingallassumptionofauthority,anddictatedonlybyanaffectionatedesireto“stirup”hisownmindandtheirs“bywayofremembrance,”uponafewmattersofprimaryimportancetothosewhoarechargedwiththehighresponsibilityoftheChristianMinistry.OLDNEWTONVICARAGE,MAY3,1837.

ADDRESSTOTHEIRISHCLERGY.BELOVEDFATHERSANDBRETHREN,“IAMwithyouinweakness,andinfear,andinmuchtrembling.”IcanonlyfeelthatIamstandingbeforemanyatwhosefeetIshouldmostgladlysit;Ican only thank you for the strengthening sympathy of your prayers. I havelongedthesemanyyearstoseeyou,notasthoughIcould“imparttoyouanyspiritual gift;” but trusting “that we might be comforted together by ourmutualfaith”andlove.Andnowthatweare“cometogetherwithjoybythewillofGod,mayweberefreshedwitheachother!”WehavelookeduponyouasaChurchinthefellowshipofthesufferingsofourcommonLord.Wehaveviewedyouintheconsecratedfurnace,stampedwith the special seal of God’s election,2088 the cheering badge of fatherlylove;2089andhaving“theSpiritofGlory,andofGodrestinguponyou.” 2090

Wecome,therefore,nottosympathizewithyoursorrows,buttojoininyoursongs of praise—“You causemen to ride over our heads;wewent throughfireandthroughwater,andyoubroughtusintoawealthyplace.”2091Bearwithme,however,dearbrethren,whileIbringbeforeyouonepracticalrecollection connectedwith theLord’s dispensationwith you. “TheRefinerpurifies thesonsofLevi,andpurges themasgoldandsilver, that theymayoffertheLordanofferinginrighteousness.”2092Therefore,welooktoseeinyou theshiningof thefurnace, thecharacterofourGodvisiblyreflected inyou. We look for this manifestation mainly in the grand object of yourministration—theexaltationofChrist.Thisistheobjectforwhichwearetolive; tosetupChristbeforeourpeople,andnonebesidehim;Christ forus,the ground of our faith; Christ in us, the life of our souls; his blood andrighteousness, thematterofour trust;hisSpirit, thequickeningprincipleofour souls; Christ, “the way, the truth, and the life;” Christ, the refuge andconsolation, the present and eternal salvation of his people. Ah! when welookat thehopesofa fallenworldcentering inhim, this fixesourpurpose,notto“knowanythingbutJesusChrist,andhimcrucified;”2093thisgivesusourtext,thisfurnishesthematerialsofoursermon;thisbringsout470ADDRESSTOTHEIRISHCLERGY.

the commanding truths of the Gospel before the Church, in a more vividapprehensionoftheperson,glory,andworkofChrist.In referring, however, to this point, I would state two features that areessentialtoacompleteministrationoftheGospel.First, that it should be a continually advancing ministration. Though thewholesubstanceofourmessageiscontainedinthesinglesentence—“ChristJesuscameintotheworldtosavesinners”2094—yetwhodoesnotknowthatinthiscompassisincludedtheinfiniteandeternalloveofGod—“theheight,anddepth,andlength,andbreadth,ofthatlovewhichsurpassesknowledge?”2095Ifwemightbesatisfiedwithhavingafamilyoflittlechildren,“begottenintheGospel;”insteadoftrainingupyoungmenasthestrength,andfathersasthestay,oftheChurch;thenitmaybesufficienttodealouttheelementarytruthsofGod.Butifoursoulsgrow,ourMinistrywillgrow.Ifweregardtherealwelfareofourpeople,weshall“goontoperfection;”intheexerciseofthe work, “not laying again the foundation,” 2096 so as to stop there; but“buildingup”ourpeople“upon theirmostholy faith.”Weare to “speak tothemthewisdomofGodinamystery;”2097 thattheymaynotonly“receiveJesusChrist theLord;”but that theymay“walk inhim, rootedandbuilt inhim, and established in the faith;” adding to their “faith, knowledge;”“forgetting the things that are behind, and reaching forth,” in the path ofheaven,“tothethingsthatarebefore.”2098This,mydearfriends,Ifeeltobeamatterofveryprimarymoment.TheexerciseofitmustleadusfromSabbathtoSabbath,andfromyeartoyear,toadvancefromgeneralstatementstomoredetailedandenlargedexpositions;todescendintoamoreminutecontactwiththesympathiesofGod’speople;todescribenotmerelythepersonofChrist,but, as in the book of Canticles, his very feature; as in the Epistle to theHebrews,alltheOfficecharacteristicsconnectedwithhim.Icannotalludetothis point without the deepest humiliation before God. Often have I beentempted tocommit theMinistrationsof the last fewyears (though Ibelievethemtobescripturallyaccurate in theircharacter) to theflames.ButIhavefelt thepreservationof sohumbling amemorial of scantyknowledge tobeusefultome.Ihavethoughtitalsoimportantbythismeanstomarkcontinualprogress, or otherwise, in thought and experience. I have looked alsoprospectively tomake a valuable use of it in future time, by filling up themechanism with richer moulding; the result of more deep in-wrought

influence ofDivine teaching. But, be that as itmay, the real responsibilitybelongingtousisnotmerelytopreach,but“tofulfilthewordofGod;”tobegoingoninacourseofexpansionandenlargement,“warningeveryman,andteachingeverymaninallwisdom”—notsatisfiedADDRESSTOTHEIRISHCLERGY.471withtheearlystageoftheChristianlife—but“thatwemaypresenteverymanperfectinChristJesus.”2099Secondly, Iwould suggest the importanceof a completeministrationof theGospel. Thiswould include three points suited to the complex character ofman.Thereisdoctrineforthehead,experiencefortheheart,practiceforthelifeandconversation.Takeoneortwoofthesethingsseparately,andwhatapoor, starving, ineffective Ministration it is! What are doctrines withoutexperience, but dry, abstract notions? What are they without practice, butAntinomianungodliness?What,again,isexperiencewithoutdoctrine?Itisareligionoffeeling;areligionofdelusion;fosteredbyexcitement, insteadofconnectedwithprinciple;amereignisfatuus,2100insteadofthe“lightoflife;”inducingaspiritual“confidenceintheflesh,”insteadofa“rejoicinginChristJesus.” What is experience without practice? It shows only the power ofimpulse,insteadofpermanenthabit,andleavesthemanthewretchedvictimofhisowndelusions.Thus,again,whatispracticewithoutdoctrine,but“thebodywithout thespirit,which isdead?”withoutexperience—mereexternalformality,whollydestituteofthe“joyandpeaceofbelievinginChrist?”Webringthemattertoaverysimplepoint,whenweconnecteveryfeeling,andevery obligation, with a continual contemplation of Christ, and an entiredependenceonhim,“rejoicingwith joyunspeakableandfullofglory,” that“allourspringsareinhim.”I am led to dwell upon this point, because, so far asmy own observationshavegone,IhaveuniformlymarkedthatinstabilityofprofessioniscombinedwithpartialviewsofScripture,asortoffavouritismofScripture.Sometimesit may be favoritism for doctrines, or for some particular doctrines.SometimesitmaybethepropheticalpartsoftheWord—thosepartsthatgiveoccasiontotheindulgenceofspeculation,orwhichactmoredirectlyupontheimagination than they do upon the conscience and the conduct. It is verydifficulttopreserveawell-balancedmindinthereceptionordispensationoftheGospel.Where no positive error is introduced, important truths are too

often misplaced, or stretched beyond their scriptural dimensions. It littlematterswhichisthefavouritepoint.Apartialexhibition[ofthetruth]mustbeineffectual.Wecanneverupholdasteadfastconsistencyofconduct,exceptasitisconnectedwithawholeChrist,andawholerevelationofGod.Iaddone further responsibilityon thispoint.We“begetourchildren in theGospel;” but we domore; we educate our children in the Gospel, and wemustexpectourchildrentoshowthecharacteroftheireducation,whetheritisawiseandsoundeducation;oradefectiveandeccentriceducation.Intheformer case, we may expect them to set out the adorning of Christianperfection;inthelattercaseweobservetheabsenceor,atleast,theimperfectdevelopmentofsomefeature472ADDRESSTOTHEIRISHCLERGY.ofgodliness,ifnotsomespiritualdeformityintheprofessionoftheGospel.Doesnotthisview—slightasitis—bringoutthepracticalconvictionthatitisnolightortriflingmattertopreachtheGospel?Seehowitexercisedallthewisdom2101—alltheenergy2102—ofthegreatapostle!“Whoissufficientforthesethings?”2103Icanonlyhope,dearbrethren,thatourmindsaredeeplyimpressedwiththegrand moment of this matter—that it commands the best feelings and thewarmestglowofourhearts.Butitcallsformuchmorethanthis.Itinvolvesthe responsibility of the cultivation of all our talents, the enriching of ourminds, theconcentrationofeverypowerofman, theredemptionandproperuseofallour time, tobeconsecrated to thisprimarywork.Thosewhofeelthat less than this entirety is needed—that preparation, and thought, andexercisearemattersofsmallconcern—haveneverrealizedthoseviewsofthesacred office which (speaking for myself) I desire daily to impress morevividlyuponmyownmind.There is often much delusive misconception on this point, arising fromnaturalcauses.Fluencyofutterance,forexample,standswithsomeministersasawelcomeandindolentsubstituteformorelaboriouswork.This,indeed,whenitopensthecommunicationwithawell-storedmind,isamostvaluablegift.But,apartfromthisresource,it isamostseriousevil totheindividual,andastarvinginjurytotheChurch.Itleadstothehabitofsayingagreatdeal,whenwehavevery little to say. It leadsus tomistake a flowofwords for

solidinstruction.Itexhibitsalibraryofduplicates,insteadofawell-assortedstock of theology, or an ill-furnished house, crammed with a multitude ofarticles, butmost of themof the samekind.Now the results canobviouslyneverstretchbeyondalittletemporaryinterestandexcitement,whilethereisnothinghereofpermanentedificationtofeedtheChurchofGod.Aneminentminister relinquished for a while the practice of extempore preaching,because he often detected himself speaking without thought, knowledge,experience,orjudgment;2104andthoughIdonotseeitnecessarytofollowhisexample,yetitsspiritisgreatlytobecherished.Myhearttremblesundertherecollectionthatthemischiefofonecrudesentenceinthepulpitmayspreadthroughouteternity.Whatisdelivered,therefore,asfromthemouthofGod,needstobeweighedandexaminedwiththemostdeepandconsideratestudy.Asformyself,IconfessthatIwouldassoonthinkofbuildingahousefromtheresultofmyownunassistedlabour,oranavyfromtheoaksofmyownplanting,astofurnishmyselfforthediversifiedcasesofmypeoplewithoutanyenlargementofmyownresources,andwithoutawell-digesteduseofADDRESSTOTHEIRISHCLERGY.473theminpreviouspreparationandstudy.“How,”asksanoldwriter,“canthepeoplegrowif theministerdoesnotgrow—andhowcan theministergrowwithoutstudy—ifhedoesnotdailydrink inmore thanhepoursout? If thenurse does not feed, and feedmore than another, shewill soon bring bothherself and her child into a consumption.” 2105 Therefore, aswewould nothave the souls that are hanging upon our breasts languish for lack ofnourishment, and ourselves faint in the work, let us endeavour to recruitourselves for theexpenditure laiduponus.Thedistinguishingmarkof“thepastoraccording toGod’sownheart,” is thathe“shall feedhispeoplewithknowledge and understanding.” 2106 The “scribe well-instructed for thekingdom of heaven” has a “storehouse,” fromwhich he “brings out thingsnew and old.” 2107 I would have it, therefore, that we might bind it as aresponsibility resting upon all of us, to study and pray, to pray and studyagain;tolabourandwork;toconcentratemind,aswellasheartandsoul,inourgreatandgloriousobject—savingsouls—feedingsouls—winningsouls,and rearing families for heaven. In this way only, I hope to establish mypeoplesolidlyinthewaysofheaven,andtoanticipateajoyousmeetingwiththeminthepresenceofourGod.

Butwecomenowtoanobviousinquiry—Wherearethenecessarystoresforourworktobeobtained?Andhere,ofcourse,wefirstofallhaverecoursetothe sacredBook.This is indeed the libersacerdotalis,2108 towhichwemaywell apply the rule of the ancient critic—Nocturnâ versate manu, versatediurnâ.2109 This is our grand material for solidity, sobriety, clearness ofadaptation. No study is so enriching as the deep, diligent, accurate, andmeditative study of the Word of God. All other studies—be they ever sovaluableinthemselves—areutterlyunfruitful tous, if thisbook,withall itsrich unction and Divine influence, is not the ground, substance, andfoundationofall.Butoh!howbarren iseven thisBookofGod, if it isnotreadandstudiedonourknees!Howutterlyuninstructiveitistous,unlessweare living in fellowshipwithourLord andSaviour! It is onlywhenwearewalkingwithhim,andhewithus,“opening tous theScriptures,” that“ourhearts burnwithin us.” 2110 But on this point, Iwould observe that it is notriflingmatter to sit down to the study of this holy volume.Much time isfritteredaway,eveninScripturalreading.Ifeeldeeplythevalueofthisrule—“LettheWordofChristdwellinyourichlyinallwisdom”2111—asdirectingto aprofitable studyof theWord. In theneglectof this rule, I haveknownsermons full of scripture, yet most unedifying. The sacred treasury waslargelydrawnupon;buttheywere“profitable”neither“fordoctrine,norforreproof,nor forcorrection,nor for instruction in righteousness.”ThepoweroftheWorddependsnotuponitscarelessandpromiscuoususe,474ADDRESSTOTHEIRISHCLERGY.butupon its suitableandpracticableapplication. Iwould referespecially tothestudyoftheApostolicepistles,asformingthemouldingandfullcharacterofourministry.Theepistle to theRomansmarksacompleteandconnectedministry; to theGalatians, a controversialministry; to the Thessalonians, aloving ministry; to the Hebrews, an advancing ministry, well-balancedbetweentheawfulandenliveningviewsoftheGospel;theepistleofJames,apractical ministry; the epistle of John, a searching ministry to professors,showing the different features of heart-religion, grounded on the granddoctrines,andconnectedwiththehighprivilegesoftheGospel;theepistletotheCorinthianswill throw frequent lighton the treatmentofmanycasesofcasuistry in our parochial ministry, dealing with backsliders or conceitedprofessors. I need hardly commend theMinisterial epistles tomost carefuland constant meditation. In thus marking out some parts of the sacred

volume,Iwould,however,addmydeepconvictionoftheneedforadiligentexperiential study of thewhole Book, in order to “make full proof of ourministry,”andtomaintainandstrengthenthelifeofGodinourownsouls.I trust that Iwillnotbesupposed toderogate fromtheentiresufficiencyoftheWord of God, if I inculcate the high importance, to the extent of ouropportunitytopursueacourseofsoundtheologicalreading.Ifeelthat,insodoing,Iamonlyadmiringthat“manifoldwisdomofGod,”bywhichhehasmade man a helper to his fellow-man. I feel that part of the delightfulprivilegeof“thecommunionofsaints,” is thefellowshipwiththatworldofvaluableChristianmindwhichisembodiedinthewritingsoftheservantsofGod—a fellowship that extends to generations long since past. For, though“dead,theyyetspeak”2112withus,andwecommunewiththem.Ifeelthatourstoreisincreased;ourconceptionsobtainanenlargement,asimplicity,amorevivid power of interest and attraction, by the help we receive one fromanotherinasimpledependenceonGod,acarefuldistrustofman,andinthehabitofthesoulto“tryeveryspirit”bytheinfalliblestandard.Iwouldnotburdenyourmindsupon this subject. Iwouldonly suggest theimportanceofanacquaintancewiththewritingsofourReformerswhicharenowplacedwithinthereachofmostofus.2113ThefoundationsofourChurchshould be carefully examined in Hooker’s invaluable work. The Popishcontroversy may be carefully studied in the Disputations of the GrandConfessorsgiven in fullbyourgreatMartyrologist.2114Sound theologywillalways be brought out in the works of your own Usher, Downham, andHopkins;not tomentionBishopsHallandReynolds inourChurch,and thewritings ofOwen,Charnock, Flavel, andHowe, in the Puritan school. ThefieldofprophecymaybeADDRESSTOTHEIRISHCLERGY.475traversedwith the lightof theprofoundandpiousMede—with theaccurateinformationofBishopNewton;addingmuch that is intrinsicallyvaluable—though mixed with a portion of doubtful hypothesis—in the elaborateinterpreters of the present day—Faber, Cuninghame, etc. etc. I wouldobserve,ingeneral,thattheneglectoftheApostolicrule—“Giveattendancetoreading”—hasoftenstampedthemarkofunprofitablenessuponmindsofconsiderable power; while we often have powers of a more limited rangeconcentratedbyhabitsofapplication,soastobringforthvaluablestoresfor

enriching the Church of God. I would observe, also, the imprudence ofneglecting the responsibility of this work. The man who is living on hiscapitalwithout increasing it, isplainlyon thehigh road tobankruptcy.Thedemands that are dailymadeuponus for knowledge andwisdom, to directandtocontrol,toestablishandtouphold,tocomfort,reprove,andexhort,aredrawing upon our present resources, and call for increasing supplies to bepoured in, to meet the prospective and increasing exigencies. It is also aweightyconcerntokeeppacewiththeimprovingknowledgeoftheday.Anyfailureherewill bequicklydiscernible, andwill greatlydiminishonemaininstrument of influencewith our people; in the lack of which, ‘knowledgewillbepower’ofthemostfrightfulcharacterandthreateningevil.Butinspeakingoftheimportanceofstudy,weobviouslyallude—nottothepostureofstudy,ortothetimegiventoit,buttothesteadyandfixedhabitofmind.Wecanconceiveofsittingatthestudy-tablewithoutthought;orwithour thoughts“wandering to theendsof theearth,” for lackof thepowerorhabit of concentrating them. The time of study is often frittered away inpreparing for study; while indolence chains down every decided effort ofapplication,andvagrancyequallyrepelseverysuccessfulattempttodirectittoanyusefulpurpose.Thisremindsusofthehighvalueofintellectualhabits,as themediumof an effective communicationof truth. In this view, I havethoughtofrecommendingtomybrethrenasmallwork,perhapsuninvitinginitscharacter,butfullofprinciplesofactiveusefulness—Locke’sEssayontheConduct of theUnderstanding—or, if I could relieve the unexercisedmindfrom the dryness of this book, Iwould refer toWatts’s Improvement of theMind, inwhich, in the judgment ofDr. Johnson, its principles are ramifiedand brought out with a glow of illustration more suited to Irish minds. IrememberwhenIwasachild,onewhoknewmebest,andsawprospectivelywhat would be the needed discipline of my mind, put this book into myhands. And I never expect to live so old, or to attain such maturity injudgment, as not to be able to derive new and increasing benefit from theperusal of this inestimable book. I feel more deeply as I advance in myministry, the importance of disciplining themind to exercises of connectedthinking,suchasstrengtheningthehabitof476ADDRESSTOTHEIRISHCLERGY.meditationontheWordofGod—thusenrichingtheinnermanwithfardeeperand more profitable interest in these “treasures of wisdom and knowledge

hidden”inthesacredstore-house.Someofus,Ifear,havelittleconceptionofthepersonallossfromthisneglect.Forwhatemploymentcanbeconceivedsorich in privilege and so fruitful in blessing, as a combined intellectual andspiritualexerciseonthedeepestbookintheuniverse!Hereisafieldthatis,atonce,fortheexpansionofthemostsplendidintellect,andforthewarmthofthemostglowingheart.InthisspiritourMinistrywillcombine,whatoughtnevertobeseparated—instructionwithimpression.Itisprobablethatmydearyoungerbrethrenmayfeeldifficultyinperseveringat study. I will for a moment refer to a natural, and probably not veryinfrequentway,inwhichthisdifficultypresentsitself.Wehavebeenled,wesuppose, to choose a text for our Sabbath Ministration. On slightconsideration, it does not answer our anticipations—or, in other words, itrequiresmorelabourandactivityofmindthanwearedisposedtogiveitatthemoment.Hence,beforethecloseoftheweek,achangeoftextandsubjectisactedon—somethingthatpresentsarichersurfaceandaneasiertreatment.Now, I conceive this habit is to be watched and checked with the mostdeterminedresistance.TheScriptureselected—asaMinisterought toselectit,astheresultofprayer—shouldbeconsideredGod’stext—notours—God’sappointedmeansoffeedingourpeopleonthenextSabbath.Ifthematerialsof this text are not readily producible, it only proves that the “iron of ourspade” is somewhat “blunt.” But the Scripture rule is not to lay aside thespade,butto“putforthmorestrength.”2115Nevershallwefail inthis,orinanyotherexigencyintheminutedetailofourwork.Whenshallwecometothethroneofgrace,andnot“findgracetohelpintimeofneed?”2116Shallweevergo toourMaster’s feet,andseekhisDivine lightandcounsel invain?Andwhenwehavegonefirsttohim,andfoundsomelightreflecteduponourtextualdifficulty,wemaygonexttoourpeople,andbreakupthegroundworkin a simple application to a few suitable cases. And how our wonder willkindleintheviewoftherichnessofthesoilnowlaidopen—sofullofmatter—so fullofmind—and thatmind, themindofGod!Whereas,on theotherhand,theindulgenceofthischangeablespiritmakesseriousinroadsintothehabitofmentalperseverance—oneofthemostvaluableministerialhabitsforthe establishment of our own souls, and of the temperament of ourministry.2117ADDRESSTOTHEIRISHCLERGY.477In concluding these remarks upon pulpit considerations, a brother tells me

thathehasfoundhimselfgreatlyencouragedwhenhehasmade littleornopreparation,andontheotherhandmuchstraitened,whenhehasbeendiligentinthisexercise.Thenaturalinferencetherefore,tohisownmind,isthatitisbettertomakenopreparationatall.Nowthisisindeedjudgingbyfeelingandsense, instead of by the standard of theWord ofGod.We are to “walk byfaith.”Faithisanactiveprincipleofdiligence.Asitconcernsourselves—“thesoulofthediligentismadefat.”2118Asitconcernsourpeople—“thehandofthediligentmakesrich.”2119Withoutdiligencetherefore,weshallimpoverishbothourselvesandourflock.Again—GodisaGodofmeans;wetrustGod,therefore,intheuseofmeans;andwetempthimintheneglectofmeans.Tojudge the resultsofourworkbyuncertain impressionsuponourmindsandfeelings, would be a lamentable proof of misconception and self-delusion.AndIconfessinplainwordsmyownconvictionthat,tohabituallyneglectacarefulpreparationformywork,istoinsultbothmyGodandmypeople;myGod,byservinghimwith“thatwhichhascostmenothing”—mypeople,byalwaystreatingthemaschildren,andstuntingtheir“growthingrace,andintheknowledgeoftheirLordandSaviour.”Iwouldadd,however, that inallthathasbeen thrownout—Ipresuppose that themind is ina spiritualhabitand atmosphere; otherwise, while chalking out the work with accuracy ofjudgment, thevitalprinciplemaybeparalyzed,and thehealthfulglowmayevaporateintheintellectualprocess.Wecannotmakeunctionalandedifyingsermonswhile theheart is slumbering,orwhile it isdiverted from itsmainandsingleobject.Letmebrieflyalludetosomeoftheseriousevilsresultingfromthelackofawell-disciplined mind in the Ministrations of God. I will hint at a crudeexpositionofScripture.Oh!Thereisoneresponsibilitythatpressesuponmemoreheavilythanall—sittingdownas“aninterpreter,”withtheWordofGodbeforeme. Itwould seem, from the incidental allusion in theBookof Job,thatthisisaverydifficultandrarecharacter—“oneofathousand.”2120Yes,indeed, it is amatter of deep and anxiousmoment to expound themindofGod—not to showwhat the Biblemay bemade tomean, but what it wasintended to mean—not to exercise imagination, but faith, prayer, humility,and simplicity, in setting forth the Divine testimony. How often theundisciplinedmind indulges fancy and figures, insteadof being engaged inactive,reverent,self-instructingmeditation!Hencethatsystem,mis-calledthespiritualizing ofScripture, bywhichone set of opinions is ingeniously, butmostwrongly,

478ADDRESSTOTHEIRISHCLERGY.grafteduponanotherset,eventhemostopposite.Onerulemaystandinplaceofall—“Ifanymanspeaks,lethimspeakastheoraclesofGod.”2121Again, let us illustrate the wrong treatment of some of the doctrines ofScripture—for example, that doctrine of the most exciting interest in theChurch,theSecondAdvent.Oh!Whichofusdoesnotknowthetranscendentgloryandjoyousanticipationconnectedwiththisholydoctrine?Everydayischeerlessthatisnotilluminedwiththesunshineofthisgrandconsummation.Every exercise of practical obligation—every endearment of Christianprivilege—everyenliveninghopeof theGospel—is linkedwith thisblessedcoming.And yet how this doctrine has beenmarred by the subtlety of theenemy,actingontheundisciplinedmindandimaginationofman!Sothatthebondofunionhasbecomeanoccasionofdiscord;and“brethrenaregrudgingone against another,” in the profession that “the coming of theLord drawsnear.” 2122 The proselyte of a lively fancy pencils the circumstantials of theday, as if from the truth of God. The calculating mind finds the dates asdecisiveasDaniel’sweeks.Themindofactiveinterestconcentratesallonthemode—whetheritisaspiritualorpersonalreign:orthetime—whetheritisapre-millennial or post-millennial advent. These points, I fully admit, havetheir relative importance. Nothing can be unimportant connected with thisevent.ButIstronglyfeelthattheyhaveengrossedanabsorbinginterest—thatbyadisproportionatestressonthecircumstantials,thespiritualcontemplationofthegloryoftheeventhasbeenoverlookedinsomemeasure;thattoomuchdogmatism has been exercised on non-essential points—too littlediscriminationhasbeenshowninmarkingthematterofforbearance,andthematterof faith.2123Thus thepureandpractical influenceof thedoctrinehasbeendiverted into a speculative channel.Curiosity has been fed, insteadoffaithandlove,tothegreatinjuryoftheChurch.Letitbeconsideredthattherealpowerofthisgreatdoctrineflows,notfromitsappendages,butfromthebelievingapprehensionoftheeventitself.Muchcareisneededlestinrestingonuncertain calculations,we loosenour foundation from resting simplyonthetestimonyofGod.TheearlyChristiansrealizedthenearnessoftheeventeven in the distant horizon, and did that in the most safe and simpleassurance.“Faith,”was to them“thesubstanceof thingshoped for,and theevidenceofthingsnotseen.”2124ThisfaithseesaswiththeeyeofGod,“with

whomathousandyearsareasoneday.”Inthesamefaithwerejoicethat“oursalvation is now nearer than when we believe;” 2125 and in the posture ofconstantreadinessand“livelyhope,”weareloosedfromearth;wehave“ourconversationinheaven,fromwherewelookfortheSaviour,theLordJesus!”2126

ADDRESSTOTHEIRISHCLERGY.479Allowmetoclosewithtwoorthreepracticalrecollections,whichIprayGodmayenablemetoapplytomyself.ThereisnooneamongyouthatneedsawordfromGodmorethanIdo;andIcouldneverstandupbeforeyouifIdidnotexpect thatGodwould speak tome theword that I amenabled togiveyou.Wellthen,mydearfriends,letusremembertheimportanceoflivinginthespiritofourMinistry.Forhowclearisitthat,ifwearelivinginthisspirit,wemustgrowingrace,andintheknowledgeofChrist!OurworkistostudyChrist, inorder thatwemaypreachChrist.And“beholding,as inamirror,the glory of the Lord,we are changed into the same image, from glory toglory.” 2127 If, therefore, we are at a stand-still in our Ministry—if ourstatementsarenotmarkedbyincreasingfulnessandunction,Ifearthatthereisaneglectof thestudyofChrist;becausewecanneverstudyhimwithouthaving the moulding of his Spirit in our souls, and communicating a richmould upon ourMinistrations. In the spirit of ourworkwe should be likeMoses,goinguptoGod;receivingourmessageafreshfromHim;andthen,surely, whenwe stand up before our people, our faceswould shine beforethem.Receivingmuch fromGod,we should impartmore andmore to ourpeople,andthusweshouldgrowandrejoicetogether.Thisisnottheworkofa single Sabbath, but of a whole life; and happy, indeed, is that life spentundertheteachingoftheHolySpirit; learningtopreachwithmoreunction,and love,withmorefullanddirectapplication toourpeople.ThepowerofourMinistry is its simplicity: having only one object, living for this alone,subordinating everything to it—ExaltChrist.All our privilege, dignity, andhappiness, centre here. This is the object for which we were separated, towhichwewereconsecrated;theworkinwhichwelive,andinwhichwehopeto“finishourcoursewithjoy.”Allourpersonalspirituality,allourministerialeffectiveness, dependsnotupon talents, notuponadventitious endowments,notuponexemplarydiligenceandconscientiousness,butuponthesinglenesswithwhichwedevoteeveryexerciseofourmind,everyfeelingofourheart,every pulse of our soul, to this great object. A Divine influence will bemanifested on our character and message, always and only when we are

simply devoted to exalt ourMaster. But this is not pulpit work, though itought to be the work of every pulpit. It must be the exhibition of ourcharacters before our people.Wemust be ‘living epistles’ of ourMinistry.Our people cannot understand our pulpit expositions, except as they areexplained by our daily professions; and then, when they see the reflectedholinessandhappinessoftheGospel,whatamightymeanswillitbetodrawthemtotheSaviour,andtobringthemintounionwithhim!Butthisisaspiritwecannotmaintain,exceptasweareseparatefromtheworld.Andhere,Idonotdoubt,youareinvolvedinspecialdifficulties.Obligedasyouare,intheexercise480ADDRESSTOTHEIRISHCLERGY.ofyourrights(connectedastheyalmostseemtobewiththepreservationofreligion),toadheretoaparty;whatspecialcareandwatchfulnessyouneedtobeseparatedfromthespiritofparty!Astotheselfishpoliticsofthisworld,—“Letthepotsherdstrivewiththepotsherdsoftheearth.”2128OurMaster’smessage is,—“Let the dead bury their dead; but you go, and preach thekingdomofGod.”2129Ignoranceofthiscountryforbidsmefromenteringintodetail,as tothespiritofyourparochialMinistry.AllIwouldsayis that theMinisterwhoismostfulloftenderness,ofyearningsympathyfortheyoung,ofaffectionateconfidence, self-devotedness to the interestsofhispeople, isthe Minister, who will make them one with himself, and win them mostsuccessfullytohisMaster.I venture to add the importance of steadilyprosecuting ourwork upon ourownplatform.Oneobjectofmydesiringtoseeyouwas,underGod,tolinkmyselfwithyouinaffectionate,increasing,intelligentattachmenttoourownChurch.IfasomewhatdifferentsystemofdisciplineshouldopenadoorforMissionarypreachingtoourbenightedcountrymen,consistentwithcanonicalobedienceandChristianconsideration, IprayGod toblessyoua thousand-fold.Yetyoumustexpectyour loveandardency tobedisciplinedbymanypainful trials, andmuch patientwaiting uponGod. “He opens and nomanshuts.”2130IhavenodoubtthatindiligentlywaitinguponHim,manyadoorthat is now closed will be opened, and many stumbling-blocks that nowhinder, will be removed. Meanwhile it is yours to listen to the word ofwisdom,andtotheWordofGod—“Hethatbelieveswillnotmakehaste.”2131

Yet I cannot forbear reminding you of the importance of due “order” in a

ChristianChurch.Thesightofthiswasamatterof“joy”tothegreatApostle,and with good reason; for his own reflecting mind connected it with“stedfastnessoffaithinChrist.”2132Ifeelthereisgreatneedofcaution,lestarelaxationofdisciplinewouldproducearelaxationofthewholesystem.Andif you have greater liberty than your English brethren, you have so muchgreaterneedofwatchfulness,lestitdegenerateintodisorder.IwouldentreatyoutoconsidertheimportanceofjoiningthedistinctprinciplesofyourownChurchwiththefullpreachingoftheGospel—intheinstructionoftheyoung—inthecirculationofpropertracts—andinimbuingyoursermonswiththespirit andexpositionofour formularies.2133 Inneglecting this, ageneralizedministry, in a country of political turmoil and hostility to theChurch,mayleavethenextgenerationsunprovidedADDRESSTOTHEIRISHCLERGY.481with any intelligent principles of attachment to the Establishment, andexposed to all the tossing instability anderrorsofDissent.Be assured, youwill never be fettered in preaching Christ with such a system of doctrinalArticlesasthefoundationofyourGospelMinistrations.YouneedneverfearyourloveforsoulsorfortheSaviourbeingdeadened,whileyouconnectyourspecificordinationresponsibilitiesasMinistersoftheEstablishment,withthegeneral dispensation of preaching the Gospel. I want no broader or morescripturalplatformforpreachingtheGospelthantheplatformoftheChurchofEngland.IfeelmostthankfultomyGodforthisdefiniteground.Itsavesme fromwandering on thewide field of unsettled error, and it affords theprivilegeofidentifyingmyselfwithallthesympathiesofmydearbrethreninthiscountry,whoarelivingandworking,servingGod,andexaltingChristinthesameinterestwithmyself.Onemoreconsideration,andIamdone.Icannotforget toaddafewwordsaboutthespecialtrialsofyourMinistry.AsaChurch,youareinthefurnace,“heated”perhaps,“seventimesmorethanitisusuallyheated.”But,bethatasitmay,“theSonofGodiswalkingwithyouinthemidstofthefurnace,”and“notahairofyourheadsshallperish.”Youareinthefrontofthefight,andyouarecalledupontodescendfromyourlesserconflictstothegreatbattleofthe Lord. Youmust stand on your principles—Love for Romanists, but nopeace with Rome. Here you are prepared to suffer, indeed, even to “resistunto blood, striving against sin.” 2134 But though the conflict is awful, thevictoryissure.Thefieldisspreadwiththemarksofdefeat;butyouareonthe

conqueringside.Themystical“seedofthewomanshallbruisetheserpent’shead.” Meanwhile, let me remind you that an enlarged Missionary spiritwould greatly invigorate the principles, and strengthen the foundations ofyourownChurch.SmyrnawastheChurchofIrelandintheprimitiveera.2135

ThiswastheChurchthat,inthemidstofherafflictions,sentherlittlebandofmartyrs across theAtlantic intoGaul.And this is the singleChurch of theApocalypticseven,thatremainstothisday.LettheChurchofIrelandreadthelesson,and“goanddolikewise.”Astoyourmoreindividualtrials,liveasChristians,andyouwillnotbemuchdiscouraged as Ministers. “The life of faith on the Son of God” willstrengthen you to” fight the good fight of faith.” Everything ministers tohumiliation—nothingtodespondency.WehavesuchaMinistry,andwehavereceivedsuchmercy,thathowcanwefaint?2136Remember,itisourprivilegetorejoiceinhope.Trialswillcome,buttheywillissueinarichandabundantharvest.Theywillcastusoffourselves,anduponourGod.TheywillbringusnearertoGod.Theywillbecometherichesandgloryofourpeople.Wearecarryingnow482ADDRESSTOTHEIRISHCLERGY.alittleflocktoheaven.Iftheyburdenuswithanxietyontheway,attheendtheywillbe“ourcrownofrejoicinginthepresenceofourLordJesusChristat his coming.” 2137 Meanwhile, all our trials, personal and ministerial,strengthen our joyous expectation as “partakers of the sufferings of Christ,thatwhenheappears,wemaybegladalsowithexceedingjoy.”2138

INDEX.

Absolutiontothesickreferredto,344n.Acts,Bookof,33,218Adams(Melchior)lifeofLuther,134n.280n.

(Rev.T.)PrivateThoughts,450n.454n.Addisonreferredto,188AddressonUnitedprayer,415n.AdultSchools.SeeSchoolsAdvancingMinistry,importanceof,443,470,471AdvantageofpersonalreligionintheMinistry,29,30

totheMinistry,145-150AdventofChrist,second,409n.478,479Alleine,referredto,30,50,155,247n.312,448n.Allport’stranslationofBishopDavenant,462n.Ambrose,215n.446,457n.Americanchurches,customof,403Amusements,clerical,127-129Andrews(Bishop)441n.Antinomianism,206-208Apostles,ministryof,17,18,33,185n.225,241,152,254,258,277,278,279,300,325,328,330,352,

449Applicatorypreaching,243-249,286n.ArticlesoftheChurch,88n.225,241n.392-395,397n.399Burneton,44Assurance,thespringofexertion,167,168Athanasius,preachingof,282n.Attainments,spiritual,36,37Augustine,37n.45,48,76n.80n.143n.174,182n.184n.185,186n.190,192,193,211,215n.232n.

241n.258,262,275n.280n.281n.283n.293n.297n.301,303n.343n.347n.352,375n.392n.446,449n.459n.

Backslidertreated,336,337Bacon,Lord,52n.402Baptism,398-403

Infants,encouragementsto,399-401officefor,399n.400,401workson,403n.

Barrington,Bishop,charges,223n.344n.Barrow’sSermons,246nBasil,258Bates,Dr.quoted,167n.Bather,Archdeacon,Chargereferredto,354n.Baxter,33,34,47,48,125n.145,146,158n.167n.171,178n.198,253,265,276n.284n.287,290,

291,294,295,296,307n.311,325n.340,341n.350,377n.416,417,419n.423n.447,448n.449n.Bayle,referredto,134n.Bayley’s(Archdeacon)Charge,354n.Beachcroft,Rev.R.P.lifeof,451,455n.Beattie,Dr.referred,360n.Becher’s,Rev.Mr.FriendlySocieties,375n.Bedell,Rev.Dr.memoirof,390n.408n.Bennett’sDirectionsforstudy,108n.Benson’sLifeofChrist,245Bernard,quoted,66,94,232n.295n.453n.

R.FaithfulShepherd,176n.Berne,Synodof,263Beveridge,Bishop,quoted,107Beza,quoted,212,217n.310n.420n.BibleAssociations,423

Classes,318Bickersteth(Rev.E.)53,55,56,58,68n.86n.363n.395n.432n.

(Rev.J.)Catechisms,390n.403n.MemoirofMrs.J.158n.

Bingham,referredto,270n.352n.Blackmore’s,SirR.AccomplishedPreacher,254n.289n.Blackwell’sMeth.Evang.148,149,180n.336n.Blair’sLectures,248n.290n.Bloomfield,Bishop,quoted,351,352,352n.355n.456,457n.Blunt,Rev.J.J.referredto,43n.Boldnessinpreaching,267-269Bolland,Mrs.referredto,158n.Bolton,147n.212,341n.Books,choiceof,51-53Boos.Martin,referredto,320n.412,413n.442Boston,referredto,28n.Bowles’sPastor,15n.20n.27n.34n.47,55n.65n.142n.173n.180n.182n.185n.233n.283n.300

n.309n.314n.332n.443n.455n.460n.461n.Boyle,quoted,50Bradford,referredto,45,138,210n.484INDEX.Brainerd’sLife,48,106n.137,147n.166n.193,220,251,252,297Brewster,onOrdinationService,130n.Bridges,Rev.Dr.referredto,69n.BristolAdultSpellingBook,431n.

Tracts,357n.Brown,Rev.J.21n.107,188n.236n.300,353n.441,453n.462,455n.Bruce,Rev.R.197,197n.BucaniMeth.Concion.183n.184n.Bucer,15n.98n.103n.217n.323n.394n.Buchanan’s,Dr.Sermons,40,41,48,265n.Budd,Rev.H.quoted,86n.241,262n.265,281,443,444Bull,Bishop,quoted,149n.188n.262n.414n.Bullinger’sDecades,394n.Bunyan,quoted,448n.455Burder’sRev.Dr.Mentaldiscipline,quoted,182n.Burgess,A.quoted,147n.410n.Bishop,referredto,400n.444Burkitt,referredto,103n.Burnet,Bishop,15n.28n.44,47,49,50,51,53,56n.90,91n.94n.96,97n.104,108n.138n.169,170,

185n.188n.189,216n.251,260,262n.263n.341n.285n.292n.299,311,313n.314n.343n.349,353,383,398,411n.415n.441,447n.455n.

Butler,Bp.42,152,351,381n.Cadogan,Lifeof,86n.132,231,417n.

CalltoMinistry.SeeMinistryCalvin,12n.15,20n.23,45,49n.59,75n.94n.1?31n.134n.147n.162n.205n.206n.212,214.227

n.300n.310n.311,331n.332n.394n.399Campbell’s,Professor,Lectures,42.51,52,59,60,108n.128n.227,263,263n.274,282n.283n.284,

303n.CanonsoftheChurch,258,353,383,402Canterbury,Abp.Charge,354n.Careless,treatmentof,351,325,326Carey,Dr.referredto,161CarylonJob,192,193n.341Cases,treatmentof,323-342

ofsick,344-346Casuisticdivinityrecommended,341n.Catechism,353,354,356,357,391,392,395,396,404,405Catechizing,352-354Cave’sPrimitiveChristianity,173n.258n.261n.Cecil,46,53,54n.77,78n.80n.103,104,113n.114,117,118,156n.158n.177n.182,189,195n.202,

218,222,244n.259,263,276,347,417n.Chalmers,Rev.Dr.17n.78n.221n.251n.295n.415n.423Changeofsphere,314n.Charity,distributionof,318Charles,Rev.T.Lifeof,24n.353n.355n.CharlesV.referredto,287Charnock,43,47,79,80,474Chaucer’sParson,444,453n.ChoiceofTexts.SeeTextsChrist,Ministryof,32,33,78,92,105,113,122,123,245,251,257,267,269,270,273,275,276,279,

287,291,294,300,302,310,323,325,327,328,330,332,333,337,344,432Christ,Ministerialcharacterof.SeeBishopSumnerPreachingof,217-219,223-226,348,438,439,469,470,479,480Christian,confirmedandconsistent,339-341

unestablished,337,338young,332-336,424biographyrecommended,317Guardian,412Observer,Pref.vii.40n.53n.101n.265,376n.Remembrancer,234n.KnowledgeSociety,Tractsof,357n.474n.480n.

Chrysostom,15n.34n.47,48,186n.258,292,280,292n.301,377n.446,460n.Churchcommunion,408,411-422

historyrecommended,43principles,importanceof,44,357n.414n.416

Ciceroquoted,25n.133,145,149n.261,289n.Circulatingclasses,369ClarkontheAttributes,43

S.Lives,49n.319n.MarrowofEccles.History,147n.155

Claude’sEssay,186n.247n.48n.270n.Robinson’snoteson,280n.300n.

Clergyman’sInstructor,60n.133n.149n.188n.297n.311n.315,316n.348n.349n.414n.Clericalcommunion,409-411

meetings,410

ClothingSocieties,319n.Coleridge’sadvicetoayoungParishPriest,126n.128ColquhounonLawandGospel,quoted,209,210Comber,44,94n.154n.311n.352,377n.414,441n.ComfortsoftheMinistry.SeeMinistryCommentaries,useof,58-60,181CompletenessofMinistry,36,37,38,66,275,319n.441-443,462,471CompositionofSermons,179-190,270,271Confessional,Protestant,320n.Confidence,Pastoral,315,316,320,321,376,459.ConfirmationoffaithfromtheMinistry,29,30INDEX.485Confirmation,ordinanceof,376-390

workson,377n.380n.381n.ConfirmedChristian.SeeChristianConformitytotheworld,107-116ConnectedstatementsoftheGospel,229,230,442ConnectionoftheLawwiththeGospel,208-217ConsistentChristian.SeeChristianConviction,naturalandspiritual,330-332Conyers,Rev.Dr.220Co-partnershipintheMinistry,85CopyingSermons,187-189Corinthians,epistleto,277n.303n.474CorpusetSyntagmaconfessionum,45n.CottageReadings,260,432,433Cotton,Rev.J.49,299n.CountryMinistry,85,86Covetousness,spiritof,130-135Cowper,quoted,115,221n.299n.302n.Cradock’sKnowledgeandPracticerecommended,348n.Cranmer,45,396n.Crantz’sHistoryofGreenland,219n.Cureofsouls,employmentin,66-70Cyprian,65n.103,138n.300n.311n.393n.Cyril,referredto,352Dale’s,Rev.T.YoungPastor’sGuide,438n.Dangersofstudy,53,54

topersonalreligionintheMinistry,151-153Davenant,Bishop,16n.20n.202n.227n.233n.243,391,429,451,452,462,462n.Davison,Rev.J.onProphecy,58Dealtry’s,Rev.Dr.GospelMessage,268n.Decidedpreaching,253-255DenunciationsoftheGospel,302,303DesireoftheMinistry,92-95Ministerialsuccess.SeeSuccessDevotednesstothe”Ministry,70,102-114,449-454DifficultiesoftheMinistry.SeeMinistryDignityoftheMinistry.Ibid.Diligenceinpreaching,291-294

Discriminatingpreaching,250-253,274,275Dissent,evilof,86,480

plausiblegroundfor,286,414,415Dissenters,conducttowards,321,415,416Districtsystem,87,425-428Divineinfluence,needof,78-80Doctrinalpreaching,234-237,370-373Dod,Mr.referredto,190Doddridge,15n.41,48,60n.69n.105n.123,126,147n.150n.193,248,260,279n.288n.304,307n.

312n.316,350,353n.430n.448n.453n.454n.461n.463n.Dodwell,Mr.referredto,58n.Donne,Dr.Walton’sLifeof,446n.Douglas,J.Advancementofsociety,quoted,172,173DuPin,referredto,64n.Dwight,Dr.43,44,46n.222,244n.285,446n.459n.Ecclesiasticallaw,108n.EclecticReview,quoted,173,174n.Edward’s,King,Catechism,353Edwards,Dr.J.,203286n.

President,41,54n.56n.69n.142,178,252n.Elderchildren,instructionof,364,365Election,doctrineof,225,226,227,236n.Eliot,Rev.J.20,21,48,121,150,178n.217n.315,355,356,410Employmentincureofsouls,66-70EnchiridionTheologicum,133n.Encouragementinthedefectofaninwardcall,98,99

oftheMinistry.SeeMinistryoftheMinistryoftheyoung,350

EndandEssenceofSabbathSchoolinstruction,357n.Epaphroditusreferredto,33,102n.439n.Ephesians,epistleto,218Epistles,studyof,33,34,58,218,225,227,237,271n.272n.277,278,279,280,447,457,458,474

apostolical,45Erasmus,20n.31n.33n.34n.174,194n.262n.268Escreet,Rev.J.Memoirof,303n.381,382n.Evidences,studyof,42,43,324,357n.Example,importanceof,148-151,254,444,445

inourpeople,431Expectationofsuccess,76,161-167,448,449Experience,natureof,333Experientialpreaching,234-238,278,279ExpositionofLiturgy.SeeLiturgy

Scripture.SeeScriptureExpositorypreaching,257,258Extemporepreaching,258-260,262,263Faberreferredto,57

onRegeneration,393n.475Faith,conflictof,333

encouragementto,161-164groundof,162lackof,161

Ministry,workof,20,66,164-168,454Faithfulness,Ministerial,224-226,346,347486INDEX.Falseprofessors,treatmentof,328-330Familyorder,Minister’s,155,156

religion,154-157worship,160,161,257,260ofthepoor,316n.

Fathers,Christian,studyof,45oftheEnglishChurch,45,210n.227n.

Fearofman,116,120Fenelonquoted,148,176n.262n.264n.282,283n.295n.301Fervencyinpreaching,286-291Fisk,Pliny,Lifeof,52,312Flavel,48,143n.341n.452n.474Fleming’sFulfilmentofScripture,197n.462n.Fletcher,Rev.J.W.136n.141,157,198n.263n.304Fordycequoted,183Fox’sActsandMonuments,155,212,292,474Franck,Professor,51n.58n.127FriendlySocieties,374,375Friends,Societyof,128n.FugitivePreachers,184Fuller’s,Rev.A.Backslider,336n.

T.HistoryoftheChurch,173n.287n.400n.FulnessofScripture,53n.185,186,476Galatians,Epistleto,236,271n.326,474Garrick,referredto,289n.Gerard’sPastoralCare,279,349n.455Gibbon’sChristianMinister,264Gibson,Bishop,315,456Gifts,spiritual,36,37,90,95,275,460n.Gillies,Rev.Dr.460n.

Hist.Coll.313n.Gilly’s,Rev.Dr.HoraeCatecheticae,322n.354n.Gisborne’sNaturalTheology,43GlasgowAssociationofYoungMen,364,365n.Godeau’s,Bishop,PastoralInstructions,127n.296n.Gospel,scripturalpreachingof,217-256,414,415,442,469,470Gouge,Rev.T.319n.Grainger’sBiographicalHistory,293n.Graves’s,Dean,LecturesonthePentateuch,57,58Greenham,213,341n.GregoryNazienzen,15n.174,446

deCura,Pastor,38n.135n.142n.310,323n.446n.Grimshaw,Rev.W.123,214,293Grindal,Archbishop,173n.400,410Grotiusquoted,298,310n.Gurnalquoted,198n.213,341n.473

HabitsofMeditation,190-193

Study,39-54Hale,SirM.quoted,125n.Hall,Bishop,quoted,252,253,265n.285,353n.394n.395n.399

Rev.R.16,30n.187n.184n.239,240n.246,252,253,274n.283n.298,316n.T.SalTerrs,15n.78n.88n.

Halyburton’sMemoir,48,313n.330n.439n.Hammonds,Dr.,27n.189,310n.379n452n.458n.Harmonyofconfessions,45n.Hebrews,epistleto,248,341,457,461Helpers,officeanduseof,66-68,92,428-430Hemming,Prefaceix.20n.299n.331n.439Henry,Rev.P.16,17n.42n.48,55n.58n.95n.154n.155,156n.160,161,178,190n.198,244n.279,

312n.341n.390n.403n.405,419n.451M.48,55n.93n.95n.178n.219n.281n.284n.312n.401n.402n,408n.419n.438,439,448n.

Herbert,G.Preface,vii.viii.47,56,65,135,146,155,175,188,247n.288,303n.316n.319n.352n.413n.440

Heresies,riseandprogressof,86,314HermanofCologne’sconsultation,217,411n.Hervey,Rev.J.quoted,110,218,219n.Hildershamquoted,56n.244n.341n.Hindrances,local,85-88Hinton,Rev.J.quoted,296,297

J.H.quoted,36,37HintstoaClergyman’swife,158n.Hirelingdescribed,130n.Hoadley,referredto,395HomeandColonialSociety,publicationsof,368n.Homilies,44,175n.188n.280,391,396,404HonouringtheMinistry,16,17,438-440Hooker,17,19n.43,44,89n.172,175,180n.314,352n.391,392,395-398,400n.474Hooper,Bishop,292Hopefulimpressionsoftheyoung,370-372Hopkinsquoted,343,393n.396n.474Horacequoted,243n.258n.263n.Horne,Bishop,quoted,125,126n.149,222n.239,241,439n.

Rev.T.H.IntroductiontoScripture,58n.Horsley’s,Bishop,Charges,221,228,239,344n.HottingeriTypusPastoris,15n.372Howe’sWorks,47,80n.Hurd’s,Bishop,Charges,282n.Ignatiusquoted,310,438INDEX.487Ignorant,treatmentof,325,326Improvidence,Ministerial,135,136n.Inefficiency,Ministerial,causeof,76-101

symptomsof,76InfantBaptism.SeeBaptism

Schools.SeeSchoolsInfidels,treatmentof,323,324InstitutionoftheMinistry.SeeMinistryInstructionofelderchildren,364,365

thepoor,67,414servants,310n.

Islingtonschool,369James,King,Works,283n.285n.288Jebb,Bishop,108n.197n.280n.454n.Jeremiah,referredto,162,269n.460Jerningham’sEssay,289Jerome,25n.48,108n.148n.177n.215n.260n.284,295n.297n.395,456Jewell,Bishop,44,45,177n.293JohntheBaptistreferredto,121,439n.

(Apostle’s)Ministry,275,328,474Johnson,Boswell’sLifeof,123n.285n.

LifeofWatts,125Julian,Emperor,referredto,154n.Kenn,bishop,quoted,439n.Kingsbury,Rev.W.Memoirof,455n.Lactantiusquoted,148n.149n.301n.Latimer,bishop,106n.224n.262,292Laud’s,Archbishop,Manual,348n.Lavaterreferredto,244n.Lavington’s,Bishop,Charges,220n.Law,connectionof,withtheGospel,208-217Law,preachingof,202-217

usesof,204-206Law’s,Bishop,Charges,354n.

Rev.W.SeriousCall,462n.LayAgency,67,422,428,429

Influence,87Preaching,428

Leigh’sCriticaSacra,92n.Leighton,Archbishop,12,29n.41n.48,111n.121,126,147,242n.284,294,311n.340,377n.397,447

n.459,460Leland,Rev.Dr.,42,98Leyden,professorsof,judgmentonconfirmation,377n.Library,Parochial,431,432

SundaySchool,363n.Liturgy,Expositionof,402,403

Readingof,195n.403,413,414valued,399n.

Lloyd,Rev.T.Lifeof,48,462n.LocalhindrancestoMinistry,85-88Locke,51n.52n.145,475Loskiel’sMissionstoIndians,119,150n.LoveinpreachingtheGospel,299-304LoveforourMaster,459,460

people,455-460work,454,455

Lowth’sCommentary,59Luther,22n.45,64,64n.90n.117n.134n.135n.138,139,191,203,209n.211,264,265,268,280n.

282,353,394n.412n.Lyon’sVisitationSermon,240n.Macgill’sconsiderations,298nM’llvaine,(bishopofOhio)43,318M’Knight,Dr.15n.136,228n.M’Laurin’sEssay,329n.MaintainingtheinterestoftheMinistry,461,462Mant’s,Bishop,Prayer-book,107n.130n.154n.Manton,Dr.167n.182n.Marbury’sExposition,343Martialquoted,177n.Martyn,Rev.H.48,54n.55n.115n.126,140,143,152,182n.266,321.440,454n.Mason’sStudentandPastor,52n.347Massillon,52,53,95,108,113n.114,124,127n.138,138n.153n.198,244,298n.399,400n.410Mather,Cotton,Pref.vii.20,24n.27n.48,50n.51n.121n.142,156n.159n.161n.181,194,195,199,

218n.233,299n.312,319,359,375n.419n.431,453,462Matthew,Archbishop,293,410n.Medereferredto,58,475Meditation,habitsof,190-193Melancthon,Pref.viii.45,50,209n.217n.Memoritersermons,264n.Menelausreferredto,304Miller’sLettersonClericalHabits,50n.51n.131n.312n.Milnerreferredto,220,264,265

ChurchHistory,43,65,94,280n.Milner’s,Scott’scontinuationof.SeeJ.ScottMiltonquoted,263n.Minister’sfamily,154-156

wife,156-160,433worship,160,161,257,266

Ministerialbiography,48,451n.Register,315n.386

MinistrationoftheSpirit,comfortfrom,26,27MinistryoftheApostles.SeeApostles,

St.Paul.Christ.SeeChristChristian,callto,88-99Christian,characterof,66,164-168comfortsandencouragementsof,26-31,462—desireof,92-95

488INDEX.Ministry,difficultiesof,20-25,342,369,449

dignityof,14-17,438institutionof,11-14necessityof,17-19originof,11-13

pastoral,307-435preparationfor,38-70public,171qualificationsfor,31-38,91n.—recollectionsof,437-449responsibilityof,321,351,430-436spiritof,33,479,480trialsof,20-25,481,482usesof,17-28,338totheyoung,309,350,390

MiraclesillustrativeofDoctrines,360n.MissionaryAssociations,433,434Mitchel,Mr.referredto,199Modeofscripturalpreaching,256-267MoravianMissions,219More’sWisePreacher,246n.MorningExercisesrecommended,341n.Mosheim’sEcclesiasticalHistory,19n.43,173n.Mudge’sClergyman’sAdvice,430n.Musculusreferredto,185NecessityoftheMinistry.SeeMinistryNeff,Pastor,Gilly’sMemoirof,48,123,322Nelson,Mr.quoted,440Newton,Bishop,onProphecy,58,475

Rev.J.31,208,214,220n.234,264n.432NicholsontheCommonPrayer,154n.Nicholson’s,Rev.W.CallupontheChurch,445Norton,Mr.Lifeof,50n.NoviceunfitfortheMinistry,24n.34,35Nowell’sCatechismreferredto,353Oberlin’sMemoirs,48,123n.322,401n.411n.434n.Œcolampadius,epistleof,17,35Olneyhymns,26n.Oratorios,attendanceon,128OrdinationServices,64,.95n.104,104n.120n.125,130,154n.226,305,311,441,451Origen,147,150,215n.352OriginoftheMinistry.SeeMinistryOriginallanguages,studyof,56n.Orton’sLetters,346,347n.

LifeofDoddridge.SeeDoddridgeOstervaldquoted,38n.311n.316n.344Ottee,Mr.referredto,447n.Owen,Dr.21,35,46,65,121n.153n.190n.198,213,276,294n.340,341n.353n.418,463n.464n.

474Paley,42,137,153,154n.299n.Pare,referredto,215n.Parlourpreaching,317,318ParkerSocietyreferredto,45n.474n.Pastor,Christian,portraitof,322,456-465

PastoralAidSociety,425n.PastoralConfidence.SeeConfidence

—Ministry.SeeMinistryTheology,47Work,307-322,345responsibilityof,440,447

Patrick’s,Bishop,Commentary,59Places,210n.216n.Paul’s,St.Ministry,33.36,106,123,150,236,240,242,255,268,269,274,277,278,280,287,303,310,

314,315,324,328,339,437,447,447n.457,458,460SeeApostles

Pavilion,BishopofAtet,referredto,286Payson’s,Rev.Dr.Life,47,166n.301n.439,450n.Pearson,Bishop,ontheCreed,44Pentateuch,studyof,57,58Periclesquoted,194n.Periodicalsreferredto,53n.Perkins,104n.146n.212,341n.Perpetualapplication,methodof,inpreaching,248,249Personalreligion,dangerto,fromtheMinistry,151-153importanceof,148-150,169,170,434PhiliponExperience,341n.PikeandHayward’sCasesofConscience,Ibid.Plainnessinpreaching,279-286Platoreferredto,453Pluralitiesreferredto,131n.314Politics,cautionagainst,114n.480Polycarp,referredto,168Poole’sSynopsis,59,60,112n.Poor,instructionof,67,424Porter’s,Dr.Homiletics,180n.188Porteus’s,Bishop,Charges,223n.441n.PowerofSatan.SeeSatanPracticalpreaching,221,222,238-243Prayer,special,64-66,138-141,193-199

—forourpeople,139-141,195,196,460-468fortheoutpouringoftheSpirit,462,463ofourpeople,helpfrom,28,428,429,463unitedAddresson,414n.

Preaching,Ordinanceof,172-175Modeof,256-267Preparationfor,66,67,175-202,330,442,472-477spiritof,267-304oftheGospel.SeeGospel

INDEX.489PreachingoftheLaw.SeeLawPreston,Dr.140n.299n.Pride,spiritual,140-144,295-299PrimitiveMinistry,258,262,310,352Pupillizingsystem,134Prophecy,studyof,58,272n.474,475

Prynne’sInvectiveagainstPrelates,293n.PuritanDivines,studyof,46,67,341n.474QualificationsfortheMinistry.SeeMinistryQuesnel,16,25n.28n.33,39n.54,65n.88n.90n.91,94,103,106,109n.113n.115,116,120n.135,

136n.137n.142,143n.150-154,164n.192,275n.281n.296n.314n.321n.443,448n.459Quintilian,247n.282n.289n.Raikes,Rev.H.onClericalEducation,57n.179n.Ranschenbush,Lifeof,476,477n.RecollectionsofMinistry.SeeMinistryReformers,writingsof,45,462ReformedChurches,judgmentonConfirmation,377Relaxation,129,130ReligiousTractSociety,45n.121n.198n.316n.363n.462RepetitionofSermonsrecommended,292Reproof,Ministerial,268,269,301,459n.Residence,importanceof,106n.314,315Retirement,importanceof,136-141RevivalofReligion,461Reybazquoted,183n.Reynolds,Bishop,quoted,149n.180n.216,229,229n.233,234Richmond,Rev.Leigh,48,53n.55n.69n.91,104n.109n.Illn.125n.128n.155,157n.226,237,259,

265n.284n.298,374n.422n.Ridley,Bishop,quoted,227n.394,395,404

Rev.H.C.Parochialduties.157,433Riland’s,Rev.J.Antichrist,115n.Roberts’sCallupontheChurch,414n.Robinson’s,Rev.R.NotesonClaude.SeeClaude

T.44,86n.175n.185n.243n.248n.259,264,266,382n.406n.418,449RogersofDedhamquoted,213,315n.Rollinreferredto,282n.Romaine,Rev.Wm.218n.340Romans,epistlesto,211,225n.277n.290n.326,474Rutherford,446n.450n.454n.457n.Sacrament,invitationoftheyoungto,390Sacramentalinstruction,390-408meetings,408n.414Sanderson,Bishop,quoted,37n.139n.193n.Satan,powerof,83-85Saurin,referredto,187Schism,natureandevilof,411,412

preservationfrom,314,412-416Schools,Adult,354,375,430,431

Infant,365-368Sunday,165,354-365Weekly,364,368-370

Schwartz’sLifereferredto,Scott,Rev.T.31,40n.48,53,57,58,59,60,65n.73,86,98n.103,103n.108,109n.114n.116,125,

127,132n.134,149,160,161n.172n.196,214n.226n.251n.390n.393n.418n.449,449n.450,452,462n.

J.ContinuationofMilner,Pref.viii.41n.57n.88n.122n.134n.135n.209n.217n.280.n.Scougalquoted,20n.443n.466n.ScripturalpreachingoftheGospel.SeeGospel

oftheLaw.SeeLawScripture,expositionof,180,181,184,387

studyof,55-64,185,473,474,476Seeker,Archbishop,51,56,108n.110n.111,120n.127,128n.132n.140n.154n.158n.222,243,244,

263n.266,281,287,288,310n.311n.315n.377n.382,413Self-denial,importanceof,120-130Selfishness,sinof,144Self-righteous,treatmentof,326,327Seneca,quoted,49,51,130Sermons,compositionof.SeeCompositionServants,qualificationof,311n.

Tractsfor,Ibid.Shaftesbury,Lord,referredto,451Shepard,Rev.T.23,24n.50n.147n.190n.196n.Shuttleworth’sMinistry,PocketCompanion,437n.Sick,visitationof,67,68,165,343

Servicefor,343,344,345Simeon’sWorks,182n.247n.248270n.274n.304Singlenessinpreaching,294-299Skeltonquoted,218n.Smith’sLecturesontheSacredOffice,263n.297,343n.

J.referredto,447n.Socialmeetings,418,419

visits,316,317-350n.Soundmind,spiritof,334,335,422Southquoted,41n.288n.Southeyquoted,198n.Spanheim’sAnnals,43n.

Wright’s,Rev.E.translationof,43n.490INDEX.Spectatorreferredto,188Spencer,Rev.T.198n.SpiritofPreaching.SeePreachingSponsors,officeof,402,406Spratt,Bishop,referredto,60n.188n.414n.Stearne’s,Dr.Tractatus,315n.348n.349n.Stewart’s,Rev.J.H.Sermons,409n.Stillingfleet,Bishop,174,246,265n.286n.Stockton,Owen,Lifeof,120n.192n.Stonehouse,Rev.SirJ.SickMan’sFriend,315n.349n.Strong,Rev.W.referredto,190n.Strypereferredto,173n.410n.Study,habitsof,39,54,473-477

ofScripture.SeeScriptureUniversity,42,68self-denialin,124-127

Sturtevant’sWorks,185n.

StyleofSermons,186,187,280-284Success,Ministerial,71-74

desireof,447-449expectationof,76,161-166,448mistakesinjudgingof,74wantof,76,77warrantof,30,72,73,76,162

Sumner,BishopofChester,30n.42,227,228,351,354n.425n.454n.Winchester,75,82,105,114,117n.120n.137n.149n.177n.194n.199,221n.245n.270n.273n.289,301n.304,305,319n.333n.351,352,354n.355,358,361,381n.408n.414n.450,456n.459n.460n.

SundaySchools.SeeSchoolsHymnBooks,359n.Workson,361n

Supper,Lord’s,sacramentof,403-408,414Lord’s,invitationofyoungto,390

Sympathiesofourpeople,encouragementfrom,28Synopsis,PuriorisTheol.377n.SyntagmaConfessionum,45n.Taylor,Bishop,16n.114n.129n.133,149n.283n.297TeachersofSundaySchools,67,360-362helpsto,359,361n.meetingsof,362Tenison,Archbishop,referredto,410,411n.Tertullianquoted,173Texts,choiceof,179-181,476,477Theophylact,(ChristianFather)149

(Patriarch)129n.Thomason,Rev.T.Lifeof,48,123n.472Thorndike,Mr.quoted,174Tillotson’sSermons,188n.246n.282n.Time,valueof,49Timothyreferredto,33,48Tindal,Reformer,quoted,211Topicalpreaching,257Town,Ministryof,85,86TractsfortheTimes,175n.228n.Trent,Councilof,148n.174n.353,385,392n.TrialsoftheMinistry.SeeMinistryTrinity,Doctrineof,13,240Turner,Bishop,referredto,159n.UnestablishedChristian.SeeChristianUniversityStudy.SeeStudyUsesofMinistry.SeeMinistryUsher,Archbishop,quoted,61n.212,287n.293n.475Utterance,Ministerial,37Venn’s,Rev.H.Life,48,124n.268n.438,450n.

Rev.J.Sermons,23n.Virgil’sGeorgicsquoted,314n.VisibleMinisterialsuccess,73,437VisitationoftheSick.SeeSickVitringaquoted,34n.64n.180,181,187n.200,201,203,204,248n.

Waldenses,Testimonyof,toConfirmation,377Walker’s,Rev.R.Sermons,248n.Walker,Rev.S.48,98n.116n.143n.198n.220,264,268n.336n.341n.354n.413n.420-422Walton’sLives,56,440,446n.Warburton’s,Bishop,DirectionstoStudentsinDivinity,288Ward’sCoalfromtheAltar,283,284.448n.WardlawonEcclesiastes,277n.Warnings,Evangelical,importanceof,340,446Waterland,quoted,395n.406Watts,Dr.,51n.52n.54,110,122n.185n.187n.221n.251n.297n.315n.316,475

Dr.Johnson’sLifeof,125Weisman’sHistoriaSacra,43n.Welsh,Rev.J.quoted,118n.462n.Wesleyreferredto,160n.293Whateley,Archbishop,onRhetoric,186,187Wheatlyreferredto,377n.Whitby’sCommentary,59,450n.White,H.K.quoted,92,93n.284n297n.Whitfield,124n.287,300n.Wickliffe,65,287n.453n.WilberforceontheParochialSystem,312n.INDEX.491Wilks’e,Rev.S.C.Essay,124,152Wilkins,Bishop,51,183,246n.262,282n.345Willet,Dr.A.65n.Williams,Archbishop,referredto,27n.

Rev.D.31Dr.E’sChristianPreacher,126n.

Wilson,Bishop,(SodorandMan)122n.124n.133n.136n.279n.284,307n.311n.315n.322,381n.441n.445,446(Calcutta)43,116n.126n.202n.313n.377n.425Mr.T.419n.Rev.W.366,368n.

Winchester’sSermons,343Winter,Jay’sLifeof,111n.292n.415n.WisdominPreaching,33-37,269-279Witherspoon,Dr.quoted,321n.WitsiiOration,27n.62-64,65,174n.187n.231n.236,455n.460n.Woodward’s,Dr.AccountofReligiousSocieties,375n.400n.410Wordsworth’s,Dr.Eccl.Biogr.Prefaceviii.n.WorkingParties,318Wright’s,Rev.E.TranslationofSpanheim.SeeSpanheimWrittenSermons,260,261,263-266Yates,ModelofDivinity,213YoungChristian,treatmentof.SeeChristian

Men,373-376underReligiousImpressions,370

YoungMinistryto.SeeMinistry

ZepperiArsConcion.185n.195n.197n.253n.309n.Zwingle’sStudyoftheScriptures,56n.,394n.

SCRIPTURESILLUSTRATED

Gen.3.15……………………………..358n.Job23.23………….…………………..464Prov.17.3……………………………...143n.

26.6…….…………………………...96n.Isaiah9.7…...……………….………….162

46.13…..……………………………17n.Jer.1.19…………………….………….120

3.15…..………………...176,179,438Ezek.2.6…………………………….…120Hosea14….……………………………337n.Matt.8.1-4……………………………..360n.

10.19,20…………………………..258n.Mark1.32-38………….…..105n.123,143

9.38-40……….……………………416Luke21.14,15….……..………………..258n.John3.1-21……………..………………345

6….………………………345,348,34910.1…………………………………130n.20.22,23………..…………………..344n.

Acts6.4…..……………………….102,13920.17-35………..…………34,106,106n.

Rom.8…………………………..225n.2379.4,5…….…………………………397n.

1Cor.2.1-5…..………………………….217n.3.9…..……………………………….15n.5.7………………………………….219n.9.13…..…………………………….314n.12,13…..…………………………...413

2Cor.2.10……………………………….344n.2.15,16…..…………………………..224.1…………………………………16,274.2…...………………………………4346.4…..……………………………….469n.

2Cor.6.5….……………………………...44617…………………………………...114n.11.28………………………………..430n.12.14….…………………………….458n.

Gal.1.10…………………………………118n.17……………………………………1363.27…..……………………………...399n.

Eph.1.17-193.14-19…….………………………..460n.

Eph.4.7-16.…....…..………………...12-146.21,22….….…………………….123n.

Phil.2.19-22……………………………3325-30…....……….………….33n.123n.

Col.1.29..…..………….………...33n.452n.2.5…..……………………...405n.417n.

1Thes.2…………..…..…………………33n.1Tim.3.1………………………………...92n.

2………………………….….95n.,444n.

10…………………………………..444n.6……………………………..24n.34,3512…………………………………..1544.6…..………………………………19212…………………………………...45013……………………………39,48,5415,16………………………………..102

2Tim.2.15………….…………..217n.273n.24…………………………………....95n.

Titus1.6,7……………………………...444n.Heb.6.1….………………………………276

12.15……….……………………....418n.13.17...…47n.307n.322n.446n.463n.

James5.15………………………………344

Notes[←1]

ChristianObserver,March,April,1828.

[←2]1Cor.2.3.

[←3]G.Herbert’sPrefaceto‘TheCountryParson.’

[←4]Rom.2.21.

[←5]1Peter5.9.

[←6]TheChristianspiritinoneofthedignifiedadvocatesofourEstablishmentistrulyadmirable,whichadmitted the Life of Philip Henry (often referred to in these pages) into his collection ofEcclesiasticalBiography—withtheadmission,thatanyNonconformistofsuperiorpietywouldalsohavefoundaplaceinhiswork.Wordsworth’sEcclesiasticalBiography—Preface,p.xviii.

[←7]Esther10.3.

[←8]Prefaceto‘TheCountryParson.’

[←9]ConclusiontoMather’s‘StudentandPastor.’

[←10]Scott’sContinuationofMilner,ii.180

[←11]Nic. Hemmingii Pastor. Pref. As his book is little known, theWriter is tempted to transcribe thebeautiful dedicatory prayer, in the spirit of which he has endeavoured to conduct his own moreextendedwork—‘Te,principempastorem,DomineJesuChristeinvoco;quisolusanimamtuamproovibus dedisti, ut eas e faucibus lupi, qui est Diabolus, eriperes. Solus oves tuas in ovile tuumhumeris tuisportasti.Solussanguine tuopretioso lavisti.Spiritu tuosanctosanas,etpabulosternavitae pascis. Tibi supplico, ut mihi indignissimo servo tuo adesse tua gratia velis, et ea scribentisuggerereexfontibusverbituidigneris,quaeadpiamfaciantinstructionemeorum,quibusovestuaspascendas commendasti, quibusque nomen quod tibi soli proprium est, commendasti; nempe utdicantur.oviumtuarumpastores,tuamsoliusvocemsonantes,quamsolumutovestuseagnoscunt;ita tesolumnorunt,etsequunturpastorem.Namin teunoomnessinceripastoresunumsunt;quiaunaestvoxomnium,quatuaggregasovestibi,quaquepascisinamaenissimistuispratisaggregatas,ac fontibus salutis liberalissime potas ac reficis. Ut igitur Ministris tuis, quos pastorum nominedignaris,optimivivendi,agendiquemodumpraescribam,tuefficito:etsimuldagratiam,utipsecumillisjuxtadisciplinaepraescribendaenormam,vitamtotamperagam;donee,curriculovitaeprsesentisexpleto, tibi, qui Episcopus animarum nostrarum es, tradam spiritum quern dedisti. Tibi pastorianimarumnostrarum,acsoliDeocumPatreetSpirituSancto,sitbenedictio,etgloria,etsapientia,etgratiarumactio,honoretvirtus,etroburinseculaseculorum.Amen.Amen.

[←12]Thequalityofbeingbrightandemittingraysoflight.

[←13]SeeEphes.3.10.

[←14]See1Peter1.12.

[←15]Matt.10.1-6;28.18-20;Mark16.15;Luke24.47.

[←16]SeeJohn20.21.

[←17]Acts6.1-6;14.23;20.28.

[←18]2Tim.2.2.Titus1.5.

[←19]Matt,28.20.

[←20]SeeCalvin’s Instit.Book iv.c. iii.1.CompareLeighton’sExpositionof Isaiah 6.8.Works,Vol. ii.406,407,Jerment’sedition.

[←21]Leightonon1Peter5.2.

[←22]Compare1Kings19.18,withRom.11.4,5.

[←23]Gal.1.1;Acts13.2,3.

[←24]1Tim.1.11.

[←25]ComparePsalm68.7-18,withEphes.4.8-10.

[←26]Verses8-10.

[←27]Verses11,12.

[←28]Verses12,13.

[←29]Verse14.

[←30]Verses15,16.

[←31]2Cor.5.18.

[←32]Matt,27.19,20.

[←33]Psalm68.18.withEph.4.10,11.

[←34]Gal.1.1.

[←35]2Cor.3.9.

[←36]Acts13.2.

[←37]Ibid.16.6,7.

[←38]1Cor.12.7-11.

[←39]SeeIbid.4-6.

[←40]Isaiah6.5-8.

[←41]2Cor.2.16.

[←42]Ibid.12.9.

[←43]Ibid.3.5.

[←44]Luke10.16.

[←45]1Cor.3.9.2Cor.6.1.ThisassociationisevidentlythatofaMinisterwithGod—andnot,wethink(asDoddridgeandMacknighthavesupposed)—ofoneMinisterwithanother.Comp.Rom.16.3,9,21.Phil.2.25,4.3.Philemon1,24.“YetallisofGod.”Forthisco-operationis“Godworkinginustowill and to do.” The strength for the work is imparted—not natural; nor was there any “fellow-worker”inthefirstprinciplesofstrength,orinitssubsequentincrease.‘EximiumelogiumMinisterii,quod, cum per se agere possit Deus, nos homunciones tanquam adjuteres adsciscat, et tanquamorganisutatur.’Calvinin1Cor,3.9.–“Instantly,withaserviceclause,manthinksthatsincehecanactbyhimself,GodtakesusdwarfsasHishelpers,asitwere,andmakesuseofusasorgans.”

[←46]CalvinonJohn3.29.

[←47]John18.36

[←48]Burnet beautifully illustrates the honourable designations of the holy office.PastoralCare, ch. 1.Comparealso,ChrysostomDeSacerdotio,bookiii.GregoryNazianzen’sOration,appendedusuallytoChrysostom,andBowles’PastorEvangelicus—1665.12mo.Pref.Anoldwriterexpatiatesuponnolessthanforty-threeScripturalappellationsofitsdignityandusefulness.SalTerras,cap.ii.byT.Hall. 12mo. Francof. 1658. Another writer counts sixty names, more or less applying to “thediversitiesofoperations,”intheMinistry.HottingeriTypusPastorisEvangelici. l2mo.Basil.1741.TheremarkofoneoftheReformerscarrieswithitavaluablelesson,—‘Denomineobservandum—vocariMinisteriumnonMagisterium.’BuceriDeVietUsuS.Min.‘ThechargeisnamedaMinistry,notaMagisterium.’

[←49]Mather’sStudentandPastor,p.161.

[←50]Isa.6.5.

[←51]SeeEph.3.8.1Tim.2.12.

[←52]SacraPrivata.Comp.2Cor.5.20.

[←53]1Thess.2.4.

[←54]Matt. 5.13-16. See an awakening appeal in the conclusion ofBishopTaylor’s first sermon on theMinister’sdutyinlifeanddoctrine.Works,Vol.vi.

[←55]1Tim.4.14.2Tim.1.6.

[←56]PasquierQuesnel (1634-1719). French Jansenist theologian (salvation is limited to those who aresubject to supernatural determinism, and the rest are assigned to perdition). In 1672 he wroteRéflexionsmorales,whichwasattackedbytheJesuits.HemovedtoBrusselstoescapeharassment.Louis XIV engineered Quesnel’s arrest by Philip V of Spain, but Quesnal escaped to ProtestantHollandwherehelivedouthislife.

[←57]On2Cor.3.8.Comp.Daven.inCol.1.1.

[←58]HallontheDiscouragementsandSupportsoftheMinistry,p.51.

[←59]2Cor.4.1.–or“donotloseheart.”

[←60]Aminister-in-trainingwhoisundergoingatrialorprobationaryperiod.

[←61]SeeRom.11.13.

[←62]TheviewsofPhilipHenrywere trulyworthyof his highoffice.Thushewrote on the dayof hisordination—‘IdidthisdayreceiveasmuchhonourandworkaseverIshallbeabletoknowwhattodowith.LordJesus!proportionsuppliesaccordingly.’Twoscriptureshedesiredmightbewritteninhis heart. 2Cor. 6.4, 5. and 2Chron. 29.11. And so influential were these views inmaintaining acourseofdeep-tonedhumility,‘thathelaidhimselfoutwithasmuchdiligenceandvigour,’inaverycontracted sphere, ‘as if he had the oversight of the greatest andmost considerable parish in thecountry.’P.Henry’sLife(Williams’sEdition)p.38;whichDr.Chalmershasjustlycharacterized,as‘one of themost precious religious biographies in our language.’ Oh! for a large supply of suchMinistersineverydepartmentoftheChurchofGod!

[←63]Hooker,bookv.76.TheDivinepurposerespectingtheChurchmostharmoniouslycombines thesetwoends—“IwillplacesalvationinZionforIsraelmyglory.”Is.46.13.

[←64]See1Cor.3.6.

[←65]Seetheinscriptionstotheseveralepistlestothoseindividuals,andPhilemon19.

[←66]Eph.4.12.

[←67]Comp.1Cor.2.6.Heb.6.1,2.

[←68]See1Thess.3.10,11.

[←69]2Peter1.12.

[←70]1John2.21.

[←71]Ezekiel34.4.

[←72]Luke12.42.

[←73]Ezek.33.7.

[←74]1Cor.3.9.

[←75]Ibid.10.

[←76]1Peter2.5;Eph.2.20-22.

[←77]1Cor.5.20.

[←78]Comp.James1.18.Eph.4.12,13.

[←79]Rom.10.13-16.1Cor.1.21.ThusalsothedestitutionoftheMinistryisthedarksignofthedepartureofthepresenceofGodfromtheChurch.Compare2Chron.15.3.Hosea3.5.

[←80]Acts9.10-17.

[←81]Ibid.10.3-6.

[←82]ItisaweightyremarkofHooker’s,that‘religionwithoutthehelpofaspiritualMinistryisunabletoplant itself.Which assertion,’—he says,—‘needs no further confirmation. If it did, I could easilydeclare,howallthingswhichareofGod,hehasbywonderfulartandwisdomsolderedtogether,asitwere, by the glue of mutual assistance, appointing the lowest to receive from the nearest tothemselves what the influence of the highest yields. And therefore the church, being the mostabsoluteofallhisworks,wasinreasontobealsoorderedwithsimilarharmony,thatwhatheworksmight,nolessingracethaninnature,beeffectedbyhandsandinstruments,dulysubordinatedtothepowerofhisownSpirit.’Bookv.76.Mosheimobservestothesamepurport,thatthebestsystemofreligion must necessarily either dwindle to nothing, or be egregiously corrupted, if it is notperpetuallyinculcatedandexplainedbyaregularandstandingMinistry.’Eccles.Hist.Cent.i.part.ii.chap.ii.‘Noteven,’—saysCalvin,—‘isthelightandheatofthesun—notevenismeatanddrink,sonecessaryforthesupportandcherishingofourpresentlife,astheApostolicalandPastoralOfficeforthepreservationofthechurchonearth.’Instit.lib.iv.c.iii.3.

[←83]For some serious and important views of this subject, wemay refer to Scougal’s Sermon on theMinisterialfunction.

[←84]Luke14.28-30.Erasmusjustlylamentstheevilresultsofthisinconsideration—‘Verumadconcionessacrasadmittuntur,interdumetiamassiliunt,adolescentes,leves,indocti,quasinihilfitfacilius,quamapud populum, exponere Divinam scripturam, et abunde sufficiat perfricuisse faciem, et abstersapudorelinguamvolvere.Hocmalumexeofontemanat;quodnonperpenditur,quidsitecclesiasticiconcionatoristumdignitas,tumdifficultas,tumutilitas.’(Eccles.Lib.i.p.1.Ed.1535.)Thusalsoanexcellentoldwriterreflectsuponsuchthoughtlesscalculators—‘Hisanenontamsolicitiquaererentonus,cuiparesnonsunt;sicogitarentqualissit resovileChristi;siperpenderent,quampulchraetDeogratasitoviumChristisocietas;incujusmedioDominusilleest,cuisoletlunafamulantur,cuiadsunt ministri ejus millia millium, et decies centena millia; si intelligerent, quantae molis sit,Christianam condere gentem; hoc est, regnum Christi erigere, et Satanae palatia demoliri.’ N.HemmingiiPastor.12mo.Lips.p.124.Comp.Bowles’sPastor,Lib.i.cxiii.

[←85]2Tim.2.1-3.

[←86]‘Evangelium Christi sincere praedicantibus nun quam deest crux.’ Erasm. The Apostle connectsenduranceofafflictionwiththeworkofanevangelist.2Tim.4.5.SeeDaven.inCol.1.24,29.

[←87]Alludingtothecongregationalformofchurchgovernmentandunion,whichwasmostprevalentinAmericainEliot’stime.

[←88]Mather’sMagnalia—HistoryofNewEngland,bookiii.pp.183,184.

[←89]Nuncsireputemusineodumpopulo,quantasitvarietassexuum,aetatum,conditionis, ingeniorum,opinionum,vitaeinstitutionis,consuetudinis,quantâ,oportetessepraeditumprudentiâecclesiastum,cui sit temperandaoratio!—ErasmiEcclesiastes,Lib. i. p. 9. –Now to the extentwe consider thepeople, howgreat their variety on account of gender, age, condition,wit, opinions, the life of theinstitution,thepractice,itisnecessarytobeenduedwiththewisdomofEcclesiastes,andtosetthetemperatureofthespeechaccordingly!

[←90]Luke2.34.‘SinceIwasordained’—saysMr.BrownofHaddington—‘Iknownothowoftenithasbeen heavy to my heart to think howmuch this scripture (Isa. 6.9, 10) has been fulfilled in myministry.FrequentlyIhavehadananxiousdesiretoberemovedbydeathfrombecomingaplaguetomypoorcongregation.Often,however,Ihavetaskedmyself,andhaveconsideredthiswishasmyfolly,andbeggedoftheLordthat,ifitwasnotforhisglorytoremovemebydeath,hewouldmakemesuccessfulinmywork.’LifeandRemains,p.18.

[←91]2Cor. 2.15, 16.—Luther entered deeply into the feelings of the Apostle—‘Etsi jam senex, et inconcionandoexercitussum,tamentimeo,quotiessuggestumconscendo.’

[←92]Thatis,thecallingtoministryputsusatoddswiththeworldandourfellowbelievers.TheonlywaytoescapethatconfrontationistobedisloyaltoChristwhocalledustoit.

[←93]Gal.4.16.

[←94]Rom.8.7.John3.19,20,with1Kings22.8.‘Praedicarenihilaliudest,quamderivareinsefuroremmundi.’—Luther.–“Preachnothingelsethanashiftinthemadnessoftheworld.”

[←95]Ezekiel33.32.

[←96]Part.ii.chapteriv.

[←97]Calvinon2Cor.6.28.

[←98]‘When aMinister, deeply impressedwith the important difficulty of hiswork, looks into his ownheart, toexplore the resourceswithwhichhe is furnished for sodifficult a service, there, alas!hemeetswithlittlethatdoesnotservetoincreasehissenseofweakness,andtoconfirmhisfears.Foritmustberemembered,thatheisamanoflikepassionswithhisflock,inheritingabodyofcorruption—thatheisperhapsdeficientinability—perhapsunfortunateinthenaturalconstitutionofhismind—that at all events he has to struggle with infirmities, is exposed to temptations, has more toaccomplish than others, as well as greater difficulties to surmount; and that, while more will beexpectedfromhim, inhimselfhemayhavenoresourcesabove thoseofhiscongregation.’Venn’sSermons,vol.i.p.9.

[←99]2Cor.6.7.The followingextracts from thediariesof twoexcellentMinisterswillgiveagraphicaldelineation of painful exercises, familiar to many of us. ‘I almost constantly find the followingtemptations,theoneortheother,assaultingmeinthedischargeofmyofficeasaMinister.1st.IfIthink that I am unsuccessful, I am in danger, through an unbelieving despondency, of beingdiscouraged, of becoming remiss, and cold, and more indifferent respecting the success of myministry.Thoughthisshouldhaveaquitecontraryeffect,yetthisistheusewhichthedevilandmyowncorruptionstrytomakeofit.2ndly.IfIam,orthinkIam,successful,thisalsohasatendencytotake me off my guard, and to make me less careful in watching against sin, and in mortifyinguniversallyitswholebody.Spiritualpride,Isuppose,comesinthroughmysuccessandapplause,bydrawing a favourable comparison between me and others, as if I were better than they. And inproportiontomylackofconstantthoughtsofmyownvilenessinthesightofGod,andtothegoodopinion I have of myself, is always my remissness, and lack of vigilance and exertion to pressforward.IseenowthewisdomofthecautionwhichtheApostlegivestoTimothy,nottoadmit“anovice,” (1Tim. 3.6) onewhohas but little experience of theworkings and deceit of sin, and hasmadebutlittleprogressinthewaysofGod—nottoadmitsuchintotheofficeoftheMinistry,“lestheshouldbeliftedupwithpride,andfallintothecondemnationofthedevil.”TheApostlehimselfwasnotwithoutsomedangerfromthisquarter.(2Cor.12.)Consideringthegreatnessofmydanger,howshouldI“workoutmysalvationwithfearandtrembling?”NonebuttheLordcankeepme.’LifeoftheRev.T.Charles,ofBala,pp.133,134.‘IsawontheSabbathfourevilswhichattendmeinmyMinistry.First,eitherthedeviltreadsmedownbydiscouragementandshame;fromthesenseofthemeannessofwhatIhaveprovided inprivatemeditations.Or,secondly,carelessnesspossessesme;arisingbecause I havedonewell, andbeen enlarged, andbeen respected formerly; hence it is notsuchagreatmatterifIamnotalwaysalike.Thirdly,infirmitiesandweakness,suchaslackoflight,lackoflife,lackofaspiritofpowertodeliverwhatIamaffectedwithforChrist;andhenceIsawmanysouls thatwerenot set forward,norwasGod felt inmyMinistry.Fourthly, lackof success,when I have donemy best.’” From the diary ofMr Shepard, ofNewEngland, author of severalvaluabletreatisesuponexperientialdivinity—Mather’sNewEngland,bookiii.p.91.

[←100]1Tim. 3.1. ‘Opus, non dignitatem; laborem, non delicias.’—Jerome. ‘The sacredMinistry is not astateofidlenessorofdelight;butaholywarfare,inwhichtherearealwaystoilsandfatiguestobeendured. Whoever is not resolved courageously to maintain the interests of Jesus Christ, and tolabourcontinuallytoenlargehiskingdom,isnotfitforthiswarfare.’—Quesnelon1Timothy1.18.

[←101]Neh.4.17.

[←102]Fraught:filledwith.

[←103]Isaiah1.4.

[←104]SuchasExodus4.10-12.Jer.1.6-10.Matt,28.20.2Cor.12.9.

[←105]Zech.4.6.

[←106]‘Magnumopusomninoetarduumconamur;sednihildifficileamantiputo.’Cicero.–‘Thattallanddifficulttask,weendeavortowork,butIthinkthereisnothingtoohardatallfortheonewholoves.’

[←107]1Cor.2.3.

[←108]Thatis,someonewhoprofessesbeliefinJesusChrist.

[←109]Ibid.9.7.

[←110]2Cor.1.8.

[←111]SeeanexquisitehymnonMinisterialExperienceintheOlneyCollection,Bookii.26.Comparealso2Cor.6.6-10.

[←112]2Corinthians1.5.

[←113]Witsius’spiritonenteringuponthedutiesofhisprofessorshipwasfullofencouragement—‘Quidniergojucundissimamihi illaDominiverbaapplicem,quibusservumsuumJosuamquondamaffatusest? ‘Nonne ego precepi tibi?Confirmare igitur et fortis esto; quia tecum estDominusDeus tuusquocunque iveris.’ Licet infirmitatis me meae conscientia anxium reddat, reficit tamen Divinaegratise, nunquam suos deserentis, ad sustentandum prompta facilitas—illius autem gratiae cuilubitum est virtutem suam in infirmitate confirmare, quaeque abjectissimis saepe et rei gerendaeminimeidoneisinstrumentsutitur,uttotiusoperisgloriainsolidumacillibatasibiremaneat.’OratioDeVeroTheologo.Misc.Sacra,ii.851,852.

[←114]2Cor.2.16.

[←115]Ibid.3.5-9;4.1.

[←116]‘Iwillremindyou,’saysCottonMather,—‘thatoneofthegreatestpersonages(anArchbishopandaLord-Keeper) in theEnglishnation (ArchbishopWilliams)onceuttered thismemorable speech. ‘IhavepassedthroughmanyplacesofhonourandtrustbothinChurchandState,morethananyofmyorderinEnglandforseventyyearsbefore:butwereIassured,thatbymypreachingIhadconvertedbutonesoultoGod,Iwouldtakemorecomfortinthis,thaninallthehonoursandofficesthathaveeverbeenbestowedonme.’Youareenteringonawork,thatwillkeepyoucontinuallyinthewayofthisincomparablesatisfaction;andIhope...thatthesaving,orenlighteningandedifyingofonesoul,atanytime,willbeamatterofmorejoytoyouthanifallthewealthofOphirweretoflowinuponyou.’Mather’sStudentandPastor, pp. 159, 160. Itwas agolden sentenceofDr.Hammond,wellworthytoberecorded,‘Ohwhatagloriousthing—howrichaprizeitwouldbefortheexpenseofaman’swholelife,tobetheinstrumentofrescuingonesoulfromruin!’IndeedtheChristianPastor—asBowlesremarks—wouldreadilymakewiththehireling,thecompactofthekingofSodomwithAbraham,—“Givemethepersons,andtakethegoodsforyourself.”(Gen.14.21.)Lib.iii.c.9.

[←117]Luke15.10.

[←118]2John4.

[←119]1Thess.3.7-9.

[←120]Phil.2.l.

[←121]Quesnel thus beautifully expresses the mutual relation between the Pastor and the people—‘Thelatteroughttoalleviatethetroubleswhichattendthepastoralfunction,byafilialrespect,“obedienceandfear.”Theformeroughttomakeasuitablereturnonalloccasionsbyhiscare,andcontinuallytocherishtheflockbyfreshtestimoniesofsatisfaction,joy,andtenderness.’On2Cor.7.15,16.Alsoon2Cor.2.3.Phil2.26.

[←122]2Cor.1.14.

[←123]See thisclearly illustratedbyBishopBurnet—PastoralCare, ch.viii.Mr.Boston, thewell-knownauthor of ‘The Fourfold State,’ dates his earliest thoughts and desires of the Ministry from theconsideration—‘becauseofallmenministersweremosttakenupaboutspiritualthings.’‘Isitnotourunspeakableadvantage,beyondall thegainful andhonourableemploymentsof theworld, that thewholeworkofourparticularcalling isakindof living inheaven;and,besides its tendency to thesavingof thesoulsofothers, isallalongsoproperandadapted to thepurifyingandsavingofourown!’ Leighton’s Letter to the Clergy of Dumblane. Compare also his Works, ii. 452. We shallafterwards (Part. iii. ch. viii.) be led to remark upon the particular hindrances arising from thissource.Yetthese—beitremembered—aretheworkingsoftemptation,actinguponacorruptnature;whilethedirecttendencyofaspiritualfunctionmustbetheadvancementofspiritualreligionintheheart.

[←124]ComparePsalm119.25,withIsaiah40.31.

[←125]ComparePsalm65.4;84.4.

[←126]2Tim.2.4.

[←127]Luke8.14.

[←128]Proverbs11.25.

[←129]2Peter 1.16. See this point admirably drawn out in a somewhat varied view in the Bishop ofChester’sinterestingsermonsontheChristianMinistry,pp.37-44.

[←130]Partii.c.1.

[←131]Isaiah53.10-12,with1Cor.1.21;2Cor.1.20.

[←132]1Cor.15.58.

[←133]Prov.11.30.Dan.12.3.1Peter5.4.Foramagnificentviewofthegloryoftheministerialcrown,seeHall’sSermonontheDiscouragementsandSupports,etc.pp.51-53.

[←134]1Cor.3.8.

[←135]2Cor.2.15,16,withIsaiah49.4.

[←136]Matt,28.20.

[←137]D.WilliamsontheMinisterialOffice,1708.pp.43,44.

[←138]Ab humi repentibus curis erigat animum tuum considerata functionis dignitas: a prevaricationedeterreret delegantis dignitas: Socordiam excludat muneris difficultas. Industriam ac vigilantiamexstimuletpraemiimagnitudo,quodnonabhominibus,sedaDeoeritexpectandum.Erasm.Eccles.p.193.

[←139]Scott’sLife,pp.343,344.

[←140]Newton’sWorks,Vol.v.p.62.

[←141]2Cor.2.16.

[←142]1Cor.12.4,5.

[←143]Heb.3.1.

[←144]Matt.20.28.

[←145]Ib.7.29,withLuke4.22.

[←146]Thatis,distance.

[←147]1Thess.2.;andagain,twenty-one,fromapartonlyofanotherchapter(2Cor.6.1-12);tenfromtwoversesinathirdchapter(Col.1.28,29.)Indeedhiscommentarythroughoutexhibitsadeepstudyofthe Pastoral Office, and an accurate exhibition in detail of its duties, obligations, andencouragements.

[←148]Phil.2.25-30.SomebeautifultouchesaregivenalsoofthecharacterofTimothy,verses19-22.

[←149]Titus1.8.Compare2.7.2Cor.6.4-6.1Tim.4.12,withExodus28.36.

[←150]ItisexcellentlyremarkedbyErasmus—‘QuicupitjuxtaPaulumesseδιδακτικόςdetoperam,utpriussitQeodidaktoς—i.e.Divinitusedoctus.’Eccles.Lib.i.pp.4,5.–“WhoeverwouldnextbetaughtofPaul,mustfirstintendtobetaughtofGod.”

[←151]Acts20.17-35.

[←152]ReformedPastor.

[←153]SomeofErasmus’ termsarefar toounmeasured—‘InEcclesiastahaec imprimisspectandasunt,utcorhabeatabomnibusvitiisetcupiditatibushumanismundum.’—(Hegoeson,however,inhisbeststyle of terseness and accuracy of description), ‘ut vitam habeat non tantum a criminibus, sed etsuspicione, specieque criminum, puram, inculpatam; ut spiritum habeat adversus omnes Satansemachinasfirmum,adamantinum,inconcussum:utmentemigneam,etadbenemerendumdeomnibusflagrantem; ut animum habeat sapientem ad condiendam populi stultitiam, cor habeat prudens etoculatum;utfaciledispiciatquidsilendum,quidvedicendum,etapudquos,quotempore,quomodo,temperanda oratio. Qui cum Paulo sciat mutare vocem. et omnia fieri omnibus, utcunque videritsaluti auditorem expedire.Nam hunc unicum oportet esse scopum, ad quern Ecclesiastes rationessuas omnes dirigat; a quo si deflecteris oculos, continuo fit, ut quo magis instructus fueris addicendum eo majorem invehas perniciem in gregem Dominicam.’ Eccles. Lib. i. p. 10.We maycomparewiththis,anotherfinishedportraitoftheChristianMinisterfromthepenoftheadmirableVitringa. ‘Quanti igitur facias fidum servum Christi, doctorem evangelii, animo rectum, gloriaeDivineetsalutishominumstudioflagrantem;nonquaerentemqucesinthominum,sedhomines;nonquae sua sunt, sed quaeDomini; a Spiritu Sancto doctum, viarumDei per experientiam peritum;castis purisque moribus; virtutes pietatis, modestias, mansuetudinis, zeli, prudentise, gravitatis,docentem exemplo; qui instar lampadis impositus candelabro, omnibus, qui in domo sunt lucempraefert; omnibus salutis suss cupidis, tumviam salutis demonstrat, tum ipsamgratiamet salutemconditionibusevangelicisdispensat!Quoquoincedit,luxest.Quoquosevertit,salusest.Ubiaperit,sal est.Ubique carus, venerabilis, nonminus solatii aliis impertit, quam ipse sibi solatio est; postdecursumvitaeaclaborumstudiumtandemausurusseDominoacJudicisuosisterecumfiducia,etlibero ore, administrationes suae reddere rationem, secundum formulam: ‘Duo talenta a te accepi.Domine: totidemlucratuscumsorte tibireddo.”Pref.animadv.admethod.Homil.A third strikingsketchwillbefoundChrysost.DeSacerd.Lib.iii.16.

[←154]1Tim.3.6.Comp.note2,pp.14,15.Bowles’Pastor.Lib.i.c.13.

[←155]SuchasJohn3.16,or1Tim.1.15.

[←156]2Tim.3.16,17.

[←157]Malachi2.7.

[←158]Matthew 13.52. ‘The cursory perusal of a few books,’ (as Dr. Owen well observes) ‘is thoughtsufficienttomakeanymanwiseenoughtobeaMinister.Andnotafewundertakeordinarilytobeteachersofothers,whowouldscarcelybeadmittedas tolerabledisciples inawell-orderedchurch.Butmorebelongstothiswisdom,knowledge,andunderstandingthanmostmenareawareof.Ifthenature of it were duly considered, and along with that, the necessity of it to theMinistry of theGospel, probably some would not so rush upon the work as they do, which they have not beenprovided the ability to perform. It is, in brief, such a comprehension of the scope and end of theScripture,oftherevelationofGodinit;suchanacquaintancewiththesystemofparticulardoctrinaltruthsintheirrise,tendency,anduse;suchahabitofmindinjudgingspiritualthings,andcomparingthemonewithanother;suchadistinctinsightintothespringsandcourseofthemysteryofthelove,grace,andwillofGodinChrist,thatitenablesthoseinwhomitisfound,todeclarethecounselofGod,tomakeknowntoothersthewayoflife,offaithandobedience,andtoinstructthemintheirwholedutytoGodandmaninthesethings.TheApostlecallsthishis“knowledgeinthemysteryofChrist,”whichhemanifestedinhiswritings.ForastheGospel,thedispensationanddeclarationofwhich iscommitted to theMinistersof theChurch, is“thewisdomofGod inamystery;”so theirprincipal duty is to become sowise and understanding in thatmystery, that theymay be able todeclare it toothers;andwithoutwhich theyhavenoMinistrycommitted to thembyJesusChrist.’Owen’sPneumatologia.

[←159]1Cor.14.3.

[←160]Thefurnishing,equipping,orsuppliesgiven to thesaints forworksofministry:“AndHeHimselfgavesometobeapostles,someprophets,someevangelists,andsomepastorsand teachers, for theequippingofthesaintsfortheworkofministry,fortheedifyingofthebodyofChrist...”(Eph4:11-12NKJ)

[←161]CompareEph.4.8,9,with1Cor.12.4-11.

[←162]2Peter3.15.

[←163]SeethecloseofquotationfromErasmus,utsupra,p.34,note.

[←164]Exod.35.30-35.

[←165]2Tim.2.15.

[←166]1Cor.4.1.Luke12.42.

[←167]Eph.6.19.

[←168]2Cor.6.11.

[←169]Titus2.1,7,8.

[←170]Astrongcreativeimpulse;divineinspiration

[←171]BishopSandersonobserves—‘ItwasSimonMagus’ error to think, that the gifts ofGodmight bepurchasedwithmoney;andithasaspiceofhissin,andsoitmaygoforakindofsimony,tothinkthatspiritualgiftsmaybepurchasedwithlabour.Youmayriseupearlyandgotobedlate,andstudyhard,andreadmuch,anddevourthemarrowofthebestauthors;and,whenyouhavedoneall,unlessGodgivesablessingtoyourendeavours,beasleanandmeagreinregardtotrueandusefullearning,asPharaoh’sleankinewere,aftertheyhadeatenthefatones.ItisGod,thatbothministerstheseedtothesower,andmultipliestheseedsown:theprincipleandtheincreasearebothhis.’Sermonon1Cor.12.7.

[←172]1Cor.12.11.

[←173]HintononCompletenessofMinisterialQualifications,pp.11,12.‘Itwillnotfailtobeobjected,’—remarksMr.Ostervald—‘that if nonewere to be admitted into holy orders, except thosewho arepossessedofeverynecessaryqualification,therecouldnotpossiblybeprocuredasufficientnumberofPastorsforthesupplyofourChurches.’TowhichIanswer,thatasmallnumberofchosenPastorsispreferabletoamultitudeofunqualifiedteachers.AtallhazardswemustadheretothecommandofGod,andleavetheeventtoProvidence.Butinrealitythedearthofpastorsisnotsogenerallytobeapprehended. To reject those candidates for holy orders, whose labours in the Church would bewhollyfruitless,isundoubtedlyaworkofpiety.Others,onthecontrary,whoarequalifiedtofulfilthedutiesofthesacredoffice,wouldtakeencouragementfromthisexactnessandseverity;andtheMinistry would every day be rendered more respectable in the world.’ Ostervald on Sources ofCorruption.

[←174]OnusAngelicishumerisformidandum.—Augustine.

[←175]Nulla ars doceri praesumitur, nisi intenta prius meditatione discitur. Ab imperitis ergo pastoribusmagisteriumpastoralesuscipiturinmagnatemeritate,quoniamarsestartiumregimenanimarum.

Greg,deCuraPastor,cap1.

[←176]Gen41.35.

[←177]Quesnel’s remarks are in his own style, but are well worthy consideration. ‘The duties of anevangelicalPreacher,beforehebeginshisministry,are,1.Togrowinpiety,byfeedingonthebreadof prayer (gathered in by prayer.) 2. To give his zeal time to grow strong by reading the HolyScripturesandFathers.3.Tocontinueinsilenceandretirement,tillGodispleasedtobringhimoutandshowhimtotheworld;mendeceivethemselveswhentheyimaginethattheyoughttoproduceand employ their talents without delay, and that they cannot hide them without violating thecommandofGod.Onthecontrary,theyviolateitinnotwaitinghispropertime,butinmakingthewantsoftheirneighbouraloneasufficientcall.’OnLuke1.80.

[←178]1Tim.4.13.

[←179]2Tim.4.13.

[←180]1Cor.12.7.

[←181]Mr.Scottrefersthisrule‘tothestudyoftheScriptures,orofanyotherbookswhichcouldaddtohisfundofprofitableknowledge.’Hisearliernotionsonthesesubjects(hecandidlyconfesses)‘weretoocontracted.’Matureconsideration,however,formedhisstudiouslifeuponmoreenlargedprinciples,which he never failed strongly to inculcate; marking at the same time, the importance of a duesubordinationtothemainend.‘Theobjectofallyourstudies,’(hewritesinoneofhisletters)‘shouldnotbecelebrity, advantage,orknowledge for itsownsake,but furnishings toenableyou to serveGodinyourgeneration.’Life,pp.102,103,330.AMinisterofthepresentdaysaidtoafriend,whofoundhimreadingGibbon’sHistory—that‘hereadeverythingwithaparticularviewtohisMinistry,thathecollectedsomematerialsfor thepulpitfrombooksofalmosteverydescription,andthathemade all his readings contribute something towards what was necessary for Sunday.’ ChristianObserver,October,1828,p.608.Indeed,torestrictourreadingtomattersofimmediateconnectionwithourgrandsubject,wouldexcludeusfrommuchvaluablecollateralknowledge,andexposeustoprejudiceandmisconception.

[←182]SuchasActs17.28.1Cor.15.33.Titus1.12.

[←183]Acts7.22.

[←184]1Peter3.15.

[←185]Col.2.8.

[←186]Dr.Buchanan’sSermons,pp.249-251.SeesomevaluableremarksinScott’scontinuationofMilner,volii.pp.385,386.‘Iamconfidentlypersuaded,’—saysDr.South,—‘thatthereisnoendowment,nonaturalgiftwhatever,withwhichthegreatFatheroflightshasfurnishedthemindofman,butthatitmay, in its highest operations, be sanctified, and rendered subservient to this great work of theMinistry.Real religion engagesnoman,particularly noMinister, to be dull, to lounge, and to beindolent;butonthecontrary, itstirsupall theactivepowersof thesoul indesigningandbringingaboutgreatandvaluableends.Leightondeclared—‘that therecouldnotbetoomuchlearning, if itwerebutsanctified.’Atthesametimepointingtohisbooks,hesaid—‘Onedevoutthoughtisworththemall,’—meaning,nodoubt,thatnoaccumulationofknowledgeiscomparableinvaluetointernalholiness.’LifebyRev.J.N.Pearson,p.120.

[←187]Edwards’Works,Vol.viii.p.589.[CCELtwo-volumedigitaled.Vol.II,p.771]

[←188]Perhaps some of us in the recollection of this important era may be led to make Philip Henry’sconfession; andwould that itmight bemadewith equal sincerity and tenderness of spirit! ‘Whatmustbedoneincollegeexercise,forarguingeverydayinTermtime,forthemesandversesoneaweek,andfordeclamations—whenitcametomyturn,Ididasothersofmystanding,andsometimesreceivedpraise for it.Butas for thatwhichwecallhardstudy, givingmyself to reading, late andearly,anddigestingwhatIreadbydailyseriousreviews,Iwastoomuchastrangertoit.’

[←189]LecturesonPulpitEloquence—Lecture1.

[←190]CourseofLecturesdeliveredinNewYorkbyC.P.McIlvaine,D.D.BishopofOhio.

[←191]SeeClarkeontheAttributes.Charnock’sWorks,vol.i.Paley’sandGisborne’sNaturalTheology.

[←192]TheVeracityoftheGospelsandActsarguedfromunintendedcoincidences.ByRev.J.J.Blunt,8vo.1828.VeracityoftheBookofMoses,8vo.1828.

[←193]Dwight’sTheology,chap.v.p.227.

[←194]Weisman’sHistoriaSacra(2vols.4to.1745,byadiscipleofDr.Spener’sschool)isconsideredbyMr.Conybearetocombineeruditionandpiety,butitislittleknown;andbeingshutupinLatin,itisscarcelypopularenoughtofill thevacuum.Spanheim’sEcclesiasticalAnnals,fromthecreationoftheworldtothereformation(containedinthefirstvolumeofhisworks)isastore-houseofvaluableinformation.A translationofhisownabridgmentof thisworkhasbeengivenby theRev.GeorgeWright.PhilipSchaff took up Bridge’s challenge. From 1858 to 1892 he produced an 8-volumework that remains the standard of Church History, and also a 3-volume work (1919 ed., DavidSchaff),CreedsofChristendom,whichlikewiseremainsthestandard.

[←195]RichardHooker(1564-1600);Bridgesreferstohisonlywork,OftheLawsofEcclesiasticalPolity(8-vols).

[←196]1Chron.29.2.

[←197]Mal.2.7,withMatt.13.52.

[←198]The Parker Society promises to put the most important works of this School into extensivecirculation.

[←199]TheHarmonyof theConfessions, 4to. 1643 (ofwhich anewand enlarged editionhas latelybeenpublishedbyRev.P.Hall),andCorpusetSyntagmaConfessionum (4to.1612),arewellworthyofconsiderationintheStudyoftheSchooloftheReformers.

[←200]Wordiness.

[←201]Wedonot refer tohisdecidedviewsof independence,but tohisaggressive spirit in interspersingcriticismsabouttheEstablishmentthroughouthismostspiritualanddiscursivewritings.DwighthasdefendedtheprinciplesofDissentfromEpiscopacywithequalpoweranddetermination;butinthatspiritofChristianmoderationwhichconciliatesrespect,evenwhenitfailsofconviction.

[←202]ThoughhisworkswillbetheMinister’sconstantcompanionthroughhiscourse,yetaretheymostvaluableparts of his preparatory study, as exhibitingScriptural doctrines in an experientialmouldandinpracticalinfluence—acompletepatternofthatformofMinistry,whichequallyadaptsitselftothevariouspurposesofouroffice.

[←203]Resolvingmoralproblemsthroughreason,usingfixedScripturalprinciples;axiology.

[←204]Wemust, however, remark upon the evident deficiency of Chrysostom’s Treatise in those livelyviewsandexercisesoffaith,whicharethegrandstimulantstoourwork.Butforthecharacteristicwehavementioned,combinedwithpracticalexpositionsandanelevatedstandardofministerialconductandobligations,itisonlytobeequalledbyBaxter’scelebratedandinvaluablework.Hisdeficiencydisableshimindeedasasustainingcomforter to thedespondingMinister.But theman,whocouldexclaiminfearfulastonishmentandhesitation—qaumazw,eitina>estitwnarcontwnswqhnai(Homil.onHeb.13.17–Imarvelifanyoftherulerscanbesaved),andwhodeclaredthathewasshakenaswithanearthquakeeverytimehereadthesewords(DeSacerd.vi.i.)hemusthavemuchto teach us of more serious, self-abasing, and exciting views of our sacred work. We may alsoobserveofBaxter’swork,thathisheart-stirringexhortationswouldhavelostnoneoftheirpungency,hadtheyflowedmorefullyandnaturallyfromtheenliveningandconstrainingprinciplesoffaithinthepromisesofGod,andarealizedapprehensionoftheloveofChrist.

[←205]Robert Leighton (1611-1684) – Scottish prelate and scholar, Bishop of Dunblane, Archbishop ofGlasgow,andPrincipaloftheUniversityofEdinburghfrom1653to1662.

[←206]See1Tim.4.12.13.

[←207]ChurchMissionaryProceedings,FourteenthAnniversary,p.353,note.

[←208]2Tim.3.15.

[←209]‘You heard yesterday—you shall hear tomorrow’—very commonly occurs in their Homileticalwritings.

[←210]‘What shall I say of his indefatigable industry, even beyond the power of nature, which beingparalleledwithourloitering,Ifearwillexceedallcredit,andmaybeatrueobjectofadmiration,howhislean,worn,spent,andwearybodycouldpossiblyholdout?Hereadeveryweekintheyearthreedivinitylectures,andeveryotherweekoverandabove;hepreachedeveryday,sothat(asErasmussaysofChrysostom)Idonotknow,whethertoadmiretheindefatigablenessofthemanmorethanhishearers.Indeed,somehavereckonedup,thathislectureswereyearlyonehundredandeighty-six;hissermons two hundred and eighty-six, besides. Thursday he sat in the presbytery,’ etc. etc.Clark’sLives.Calvin’sownaccountinoneofhisletterstoFarel,says,‘Whenthemessengercalledformybook (theCommentary on theRomans), I had twenty sheets to revise—to preach—to read to thecongregation—towriteforty-twoletters—toattendtosomecontroversies—andtoreturnanswerstomorethantenpersons,whointerruptedmeinthemidstofmylabours,foradvice.’

[←211]Alleine’sLifeandLetters,p.94.

[←212]JohnCotton,thematernalgrandfatherofCottonMather,anexcellentscholar,formerlyofEmmanuelcollege,andoneofthefirstsettlersinNewEngland.OneofhiscotemporariesinNewEngland(Mr.Xorton) if he foundhimselfnot somuch inclined todiligenceand study, as atother times,wouldreflectuponhisheartandways,lestsomeunobservedsinshouldprovoketheLordtogivehimuptoaslothfullistlessframeandspirit.Inhisdiaryhesometimeshadthesewords—‘Levedesideriumadstudendum: ponam ex peccato admisso.’ – If my desire to study is light, I will commit a sin. –Mather’sHistoryofNewEngland,Bookiii.

[←213]‘OccasionalMeditations’ designated ‘meletetics’ byRobert Boyle (educingmeaning out of rocks,trees,clouds,cometsorotherstrangeandwonderfulsigns).

[←214]Boyle’sReflections,pp.9.10.

[←215]PastoralCare,ch,vii.

[←216]Seeker’s Charges.Mather remarks upon the importance of habits of study—‘There never was aneminentman,whowasnotanindustriousman.Youmustbediligentinyourbusiness,ifyouhopetostand in any desirable circumstance before thatGreatKing, towhose service you are dedicated.’StudentandPastor,pp.195,196.‘Ihavedirectedcloseattentiontothissubject’(remarksaprofessorinanAmericanTheologicalSeminary),‘andtheresult,withoutonesolitaryexceptionis,thatIneverknewanindividualtogainanyconsiderablemassofreallydigestedandvaluableknowledge,withoutunwearied industry.’ Professor Miller’s Letters on Clerical Habits addressed to a Student in theSeminaryatPrinceton,N.J.p.256.Itwasanexcellentreplytoacomplaintofabadmemoryasadiscouragementfromstudy;Lege,lege;aliquidhorebit(thelaw,thelaw,somethingofHoreb–Exo3.1;1King19.8).Thatsentence inProv.14.23,deserves tobewritten in lettersofgolduponyourstudytable—“Inalllabourthereisprofit.”ToanotheryoungMinisterialstudentitwassaid—‘Abhoronehourofidleness,asyouwouldbeashamedofonehourofdrunkenness.’—LifeofMr.ThomasShepard,inMather’sNewEngland,BookIV.

[←217]‘Asitisinthebody,’—observesMr.Locke—‘soitisinthemind:practicemakesitwhatitis;andevenmost of those excellenceswhich are looked at as natural endowments,will be found (whenexaminedmoreminutely) tobe theproductof exercise, and tobe raised to thatpitchby repeatedactions’—Again—‘The facultiesof the soul are improvedandmadeuseful tous, in just the samewaythatourbodiesare.Wouldyouhaveamanwriteorpaintwell,orperformanyothermechanicaloperationdexterouslyandwithease?Howevermuchvigourandactivity,suppleness,andaddresshehas,nobodyexpectsthisfromhim,unlesshehasbeenusedtoit,andhasemployedtimeandpainsinfashioningandforminghishandorotherpartstothesemotions.Justsoitisinthemind—Wouldyouhaveamanreasonwell?Youmustgethimusedtoitearly,exercisehismindinit.’—ConductoftheUnderstanding.

[←218]Examiningorconsideringwithattentionandindetail;readingcarefullywiththeintenttoremember.

[←219]‘Patientapplicationis literallyeverything.Without ityoumayhaveanumberofhalf-formedideasfloating inyourmind;butyouwillnevergaindeep,connected, large,andconsistentviewsofanysubject.Impatienthasteisthebaneofdeepintellectualwork.Ifyouareinvestigatinganyimportantdoctrine,donotbereadytoleaveit.Cometoitagainandagain;seekinglightfromeveryquarter;andperusingwithattentionthebestbooks,untilyouhaveentered,asfarasyouarecapable,intoitsprofoundestmerits. And, if compelled by any circumstance to leave the subject before you havereachedthispoint,holditinreserveforanotherandmoresatisfactoryexamination.Inshort,letyourmotto be, and as far as practicable, let your habit be, to leave nothing till you have thoroughlymasteredit.’ProfessorMiller’sLetters,pp.256-258

[←220]Distrahit animum librorum multitudo. Itaque, cum legere non possis, quantum habueris, sat esthabere quantum legas. Sed modo, inquis, hunc librum evolvere volo, modo ilium. Fastidientisstomachiest,multadegustare;quae,ubivariasuntetdiversa,coinquinant,nonalunt.Probatositaquesemperlege;etsiquandoadaliosdiverterelibuerit,adprioresredi.’Seneca,Ep.i.

[←221]Eccles.12.12.

[←222]Wilkins, Eccl. p. 44. Dr. Watts has remarked,—‘It is of vast advantage for improvement ofknowledge and saving time, for a young man to have the most proper books for his reading,recommended by a judicious friend.’—On the Improvement of the Mind, ch. iv. This and ch. v.abound with most valuable instructions upon Christian study. Professor Franck accompanies thesameadvicetoyoungstudentswiththefollowingadmonitions.‘Theyshouldreadlittle,butreadthatlittlewell; theyshouldprefer thoseworks,whose tendency is to laya solid foundation,andprovetheminasedateandattentivemanner;nevercommencinganyotherbook,until thesubjectof theformer is perfectly understood and digested. If these monitions are neglected, they may becomesciolists[Anamateurwhoengagesinanactivitywithoutseriousintentionsandwhopretendstohaveknowledge], but never men of learning; sophists [a teacher who used plausible but fallaciousreasoning], but never truly wise; the mind will be possessed with an intemperate thirst after“knowledge that puffs up,” and filledwith unholy indifference for “thewisdom that comes fromabove.”Franck’sGuidetotheReadingoftheScriptures,ch.iii.

[←223]SeequotationfromSeneca,utsupra.

[←224]Anovice:someonenewtoafieldoractivity.

[←225]LecturesonSystematicTheology,lect.i.Mr.Lockespeaksmostexcellentlytothispoint—‘Therearefundamental truths,which lieat thebottom, thebasisuponwhichagreatmanyothers rest,and inwhichtheyhavetheirconsistency.Theseareteemingtruths,richinstore,withwhichtheyfurnishthemind;and like the lightsofheaven, theyarenotonlybeautifulandentertaining in themselves,buttheygive lightandevidence toother things thatwithout themcouldnotbeseenorknown.These,andsuchasthese,arethetruthsweshouldendeavourtofindoutandstoreourmindswith.’ConductoftheUnderstanding,§43.

[←226]Thishasalwaysbeentheviewofthemostjudiciousmastersofstudy.Dr.Wattsagainobserves,—‘Awell-furnishedlibrary-andacapaciousmemoryareindeedofsingularusetowardtheimprovementof themind;but ifallyour learningisnothingbutamereamassmentofwhatothershavewritten,withoutaduepenetrationintoitsmeaning,andwithoutajudiciouschoiceanddeterminationofyourownsentiments, Idonotseewhat titleyourheadhas to true learningaboveyourshelves.’OntheImprovement of the Mind, ch. i. Thus again Mr. Locke—‘Reading furnishes the mind only withmaterialsofknowledge;itisthinkingthatmakeswhatwereadours.Weareoftheruminatingkind;andit isnotenoughtocramourselveswithagreat loadofcollections.—Thereareindeedinsomewritersinstancesofdeepthought,closeandacutereasoning,andideaswell-pursued.Thelightthesewouldgivewouldbeofgreatuse, if theirreaderwouldobserveandimitatethem—butthatcanbedoneonlybyourownmeditation.’ConductoftheUnderstanding,§43.LordBacon’sdirectionsonthismatter,arerepletewithadmirablewisdom:—‘Donotreadtocontradictandrefute,nortobelieveandtakeforgranted,nortofindtalkanddiscourse;buttoweighandconsider.Somebooksaretobetasted,othersaretobeswallowed,andsomefewaretobechewedanddigested;thatis,somebooksaretobereadonlyinparts;otherstoberead,butnotcuriously;andsomefewaretobereadwholly,andwithdiligenceandattention.Somebooksalsomaybereadbydeputyandextractsofthemthataremadebyothers.Readingmakesafullman;conferencemakesareadyman:andwritingmakesanexactman:andthereforeifamanwriteslittle,heneedstohaveagoodmemory;ifheconferslittle,heneedsmuchcunning toappear toknowwhathedoesnot.’Masonobserves—‘that somebooksbetter deserve to be read over ten times, than others once, and recommends the examination ofimportantdiscussionswithin thebook, as a test of its solidor superficial character.’—Perhaps theperiodicalsofthepresentdaymayproveensnaringtothestudiousmind.Thoughmanyofthemarerepletewithvaluablematter,yetfromtheirslightanddiscursivecharacter,theyshouldbeconnectedwithhoursofrelaxationratherthanwithhoursofstudy.

[←227]Life of Pliny Fisk, Missionary to Palestine; a most valuable piece of Missionary, and indeed ofMinisterial Biography, p. 25. Mr. Fisk was one of the instances of subsequent conviction of themistake,thatindustriousstudyisinconsistentwithardentpracticalreligion.

[←228]Burnet’sConclusiontotheHistoryofhisowntimes.

[←229]Massillon’sCharges,p.222.

[←230]Scott’sLife,pp.600,601.Mr.Richmond’s advice tohis son looking forward to theMinistrywas—‘FromthedaythatayouthonChristianprinciplesisdevotedtotheMinistry,heoughttobecomeaDivinityStudent,andallhisstudiesshouldbendtotheonegreatobject.’

[←231]Bickersteth’sChristianHearer, pp. 243, 244. Thewhole chapter is replete with valuable thoughtupon Christian study. ‘How few read enough to stock theirminds?And themind is nowidow’scruse,whichfillswithknowledgeasfastasweemptyit.Whyshouldaclergymanlabourlessthanabarrister, since in spiritual things aswell as temporal, it is “the hand of the diligentwhichmakesrich”?Doestheconscience,infact,neverwhisperuponanytopicintheology—“AreyouamasterinIsrael,anddonotknowthesethings?”‘ChristianObserver,1828,p.420.

[←232]SeesomevaluableremarksonthissubjectinBickersteth’sChristianStudent,ch.viii.

[←233]Watts’HumbleEndeavourforaRevival,pp.17,18.HowcloselyHenryMartynlivedinthespiritofthiscaution—‘MayIbetaughttorememberthatallotherstudiesaremerelysubservienttothegreatworkofministeringholy things to immortal souls!May themostholyworksof theMinistry, andthosewhichrequiremostdevotednessofsoul,bethemostdeartomyheart!’Martyn’sLife,p.269.

[←234]It may be important to add to this Section the course of study for proficiency in the ChristianMinistry pursued by one of themost profoundTheologians of his or of any age. ‘Mymethod ofstudy’(PresidentEdwardsinformsus),‘frommyfirstbeginningtheworkoftheMinistry,hasbeenverymuchbywriting—applyingmyself in thisway to improveevery importanthint;pursuing thecluetotheutmostwhenanythinginreading,meditation,orconversationhasbeensuggestedtomymindthatseemedtopremiselightinanyweightypoint—thuspenningwhatappearedtomemybestthoughts on innumerable subjects formy ownbenefit. The longer I prosecutedmy studies in thismethod,themorehabitualitbecame,andthemorepleasantandprofitableIfoundit.ThefurtherItravelledinthisway,thewiderthefieldopened;whichhasoccasionedmylayingoutmanythingsinmymind to do in thismanner (ifGod should sparemy life),whichmy heart has beenmuch setupon.’Life,Works,vol.i.pp.79,80.Cecil’srulemust,however,becarefullyregarded.‘Everymanshould aim to do one thing well. If he dissipates his attention on several objects, he may haveexcellent talents entrusted to him, but theywill be entrusted to no good end.Concentrated on hisproperobject,theymighthavevastenergy;butdissipatedonseveral,theywillhavenone.Letotherobjectsbepursuedindeed;butonlysofarastheymaysubservethereader’spurpose.Byneglectingthisrule,Ihaveseenfrivolityandfutilitywrittenonmindsofgreatpower;andbyregardingit,Ihaveseenverylimitedmindsactinginthefirstrankoftheirprofession.Ihaveseenlargecapitalandgreatstockdissipated;andIhaveseensmallcapitalandstockimprovedtogreatriches.’

[←235]‘Iwishhim,’—saidMr.Richmondrespectinghisson—‘tobediligentinhisstudies;buttheBibleistheproperlibraryforayoungmanenteringintotheChurch.’Life,p.602.‘Ireadotherbooks,’(P.Henrywouldsay)thatImaybebetterabletounderstandtheScripture.’Again—‘PreferhavingeyestoreadtheScripture,andbeblindtoeverythingelse,ratherthantoreadeverythingelseandneglecttheBible.’Life,p.24.206.‘Studyclose,’(saidhisexcellentson,addressingyoungMinisters)‘studyclose: especiallymake theBible your study.There is no knowledgewhich I ammore desirous toincrease in than that.Men getwisdomby books; butwisdom towardsGod is to be gotten out ofGod’sbook;andthatisgottenbydigging.Mostmenonlywalkoverthesurfaceofit,andpickupaflowerhereandthere.Fewdigintoit.Readoverotherbookstohelpyoutounderstandthatbook.Fetch your prayers and sermons from there. The volume of inspiration is a full fountain, ever-overflowing,andalwayshassomethingnew.’Life,p.293.‘Scripturarumeaestprofundioraltitudo,quaenunquamexhauritur;eaimperviadifficultas,quae,utcunqueindiesindagatur,nunquamtamenpleneeruitur;eaperennisefficacia,quaemulti totiesrepetita,denovosemperoperatur incordibusfidelium.Necidquisquammiretur,cuminfinitussitspiritus,quiiniisloquitur,hispraealiisadest,etperhassuampraecipuiexseritenergian.’Bowles,lib.i.c.

[←236]Martynappearstohavebeenmosttenderlysusceptibleonthispoint.‘SodeepwashisvenerationforthewordofGodthat,whenasuspicionaroseinhismindthatanyotherbookhemightbestudyingwasabouttogainanundueinfluenceonhisaffections,heinstantlylaiditaside;norwouldheresumeit till he had felt and realized the paramount excellence of the divine oracles. He could not restsatisfied till all those lesser lights thatwere beginning to dazzle him, had disappeared before theeffulgenceoftheScriptures.’Life,p.59.

[←237]Bickersteth’sChristianHearer,p.232..ThefollowingremarksofavaluablePuritanwriterarewell-worthy of attention—‘When scholars furnish themselves with stores of other writers, besides theScriptures, draw theScriptures to the authorswhom theymost affect, andnot their authors to theScriptures, theirdivinityprovesbuthumanity,and theirMinistryspeaks to thebrainbutnot to theconscience of the hearer. But he that digs all the treasures of his knowledge and the ground ofreligionoutoftheScripture,andmakesuseofotherauthors,notforshowingoffhimself,norforthegroundofhis faith,nor for theprincipalornamentofhisMinistry,but forbettersearchingout thedeepwisdomof theScriptures, such apersonbelieveswhathe teaches, notby ahumancredulityfromhisauthor,butbyadivinefaithfromtheword;andbecausehebelieves,thereforehespeaks;and speaking from faith in his own heart, he speaksmuchmore powerfully to the begetting andstrengtheningoffaithinthehearer.’Hildersham’sAddressprefixedtohisExpositionofJohn4.

[←238]LiberSacerdotalis:theSacredBook.

[←239]Herbert’sParson,chap.iv.‘Abook,’(asIsaacWaltonremarksinhischaracteristicstyle)‘sofullofplain,prudent,andusefulrules,thattheCountryParsonthatcansparetwelvepence,andyetlacksit,isscarcelyexcusable;becauseitwillbothdirecthiminwhatheoughttodo,andconvincehimfornothavingdoneit.’

[←240]Ezra7.6.2Tim.2.2. ‘Thecapitalerror’ (asBurnetobserves in theconclusion to theHistoryofhisowntimes)‘inmen’spreparingthemselvesforthatsacredfunctionisthattheyreaddivinitymoreinotherbooksthanintheScriptures.’ItisneedlesstoalludetothegreatadvantageresultingfromtheknowledgeoftheoriginallanguagesofScripture,andtothepowerfulmotivesthaturgeustostudythem.Apartfromtheinterestof thisstudy—itismostdesirable,amidst theconflictingopinionsofcommentators,toarriveatanintelligentandsatisfactoryjudgmentfromourownresources.

[←241]Seeker’sCharges,p.267.

[←242]1Thess. 5.21. ‘I find,’ (said President Edwards), ‘it would be very much to my advantage to bethoroughly acquainted with the Scriptures. When I am reading doctrinal books, or books ofcontroversy, I canproceedwith abundantlymore confidence, and can seeuponwhat foundation Istand.’Life,Works,vol.i.p.24.

[←243]Prov.2.4.John5.39.SeeMatthewHenry’sCounselutsupra,andcomparetheaccountofZwingle’sdiligent study of theScriptures in Scott’sContinuation ofMilner,Vol. ii. Part ii.Upon thewholesubjectofthissectionthewriterbegstorecommendamostvaluablevolume—‘RemarksonClericalEducation.’BytheRev.HenryRaikes,ChancelloroftheDioceseofChester.

[←244]Life,p.328,329.

[←245]Acts20.20.

[←246]Comp.Eph.4.12.Col.1.28.

[←247]Profesor Francks’s Guide to the Reading of the Scriptures gives most admirable rules for theintelligent,devotional,andpracticalstudyoftheScriptures.Mr.Horne’sIntroductionalsofurnishesavaluabledigestofthoughtfulmatter.Vol.ii.Partii.Mr.DodwelljudiciouslyrecommendsmakingtheBiblethecommon-placebookforallourotherstudies.(LettersofAdvice,p.235.)PhilipHenryinhispreparatoryMinisterial studyusedan interleavedBible for shortnotesonScripture—aplanwhichherecommendedtohisyoungmen;addingthatsuchexpositionsandobservationsaremorehappy and considerable sometimes than those that are found in the professed commentators. ‘Iprofess’(hewouldsay)‘toteachnootherlearningbutScripture-learning.’Life,p.206.

[←248]Campbell on Systematic Theology, Lecture ii. This was Dr. Doddridge’s Plan from thecommencementofhisstudies.Orton’sLife:Chap.i.BishopSprattmentionstheinstanceofaBishopinthetroubloustimes,whowasconfinednearlytwentyyearsintheTower,plunderedofhislibrary,andapplyinghimselftotheexclusivestudyoftheScripturesasthefaithfulcompanionofhissolitudeand solace of his afflictions. ‘But what was very remarkable (observes the Bishop in giving thishistory)‘andforwhichIamboldtoproducehimasaninstanceworthyyourimitation—Iknowhewas often heard to profess solemnly, that in all his former studies, and various readings andobservations,hehadnevermetwithamoreusefulguide,orasurerinterpretertodirecthispathsinthedarkplacesofthelivelyoracles,togiveinformationtohisunderstandingintheobscurepassages,orsatisfactiontohisconscienceintheexperientialtruthsofthem,thanwhenhewasthusdrivenbynecessitytotheassiduouscontemplatonoftheScripturealone,andtoweighitbyitself,asitwere,inthe balance of the sanctuary.’—Charge to the Diocese of Rochester—Clergyman’s Instructor, pp.265,266.

[←249]1Cor.2.5.

[←250]Criticsofthesacred.

[←251]CriticalForest.

[←252]Apositivefeelingofwantingtopushaheadwithsomething.

[←253]Theprincipleofthiscourseofbiblicalreadingisexcellentlyillustratedbythehabitofthevenerablewriterjustreferredto:Havingperhapsheardorreadtheopinionsofdifferentmenonanydisputedsubject,Ihave,inmydailyreadingoftheScriptures,constantlykeptthoseopinionsinview,thatImightatlengthformmyjudgmentonwhichsidetruthlay.Indoingthis,Ihavealwaysaimedtokeepmymind from the twoextremes—on theonehand,ofgivingupmyownopinion, fromakindoffalsehumility,anddeferenceformen,withoutbeingpreviouslyconvincedthatIhadbeenmistaken;and,on theotherhand,ofassumingmyopinion tobe truth, soas toexclude light, especially if itcamefromanenemy,orapersonnotentitledtomuchdeference.SothatIhavealwaysaimedtobeopentoconviction;tobringeveryman’sprobableopiniontothetouchstone,andtogiveitafairtrial,ifnottriedbefore;butnottoreceiveit,withoutplainlyperceivingitsagreementwiththeScripture;andat the same time to aim, thatmyheartmightbe suitably affectedwith the conclusionsofmyunderstanding—inwhich I have principally failed.’ Scott’s Life, pp. 329, 330, and some valuableremarksofhissoninenforcingthisparticularfeatureofhisfather’sexample,pp.667,668.

Upon the same principles, Archbishop Usher gave the following wise instructions to youngMinisters:

‘1.ReadandstudytheScripturescarefully,whichcontainsthebestlearning,andonlyinfallibletruth. They can furnish youwith the bestmaterials for your sermons; the only rules of faith andpractice; the most powerful motives to persuade and convince the conscience; and the strongestargumentstoconfuteallerrors,heresies,andschisms.

‘2.Do not hastily take upwith othermen’s opinionswithout due testing; nor vent your ownconceits; but compare them first with the analogy of faith and rules of holiness recorded in theScriptures,whicharethepropertestsofallopinionsanddoctrines:LifeofUsher,byhisChaplain,Dr.Parr,prefixedtohisvaluableCollectionofLetters,p.87.

[←254]Agoodtextuaryisagoodtheologian.(Textuary:Onewhoiswell-versedinScripture;atextman.)

[←255]1Cor2.8-9.

[←256]Isa8.20.

[←257]SeeWitsiiMisc. Sacra, vol. ii. Compare also similar thoughts, expressedwith the same spiritualholiness,inVitringaTypusDoctr.Prophet,pp.106-108.SomevaluablequotationsaregivenfromtheFathersinDuPin’sMethodofStudyingDivinity,chap.xiii.

[←258]TheLifeofDr.AndrewWilletfurnishesuswithanimportantandencouraginghint—‘Asheappliedhis heart to know, and to search, and to seek out wisdom, and to that end, according to thatApostolical direction, “gave attendance to reading:” so likewise he followed that godly advice ofCyprian to Donatus, Epist. lib. ii. Epist. 2, to mingle frequent prayer with diligent reading:‘Sometimes,’(hesays),‘speaktoGod—andsometimesletGodspeaktoyou;’andheprofessedtohisfriendshowmuchhehadtherebyimprovedhistalent.’

[←259]Milner’sChurchHist.,iv.134.

[←260]Spareanchorforuseinemergency.

[←261]Seehisworkon theSpirit.Mr.Scottbears thesametestimony—speakingofhisScripturalstudiesremarks—‘Aspiritofcontinualprayer,mixedwithreading,hasbeenmypracticalhelpinall thesethings.’ Life, p. 330. Quesnel, speaking of the importance of the study of the Scriptures to theChristianMinister,adds—‘Hemustlearnthemotherwisethanbystudy.TheunctionoftheSpiritisagreatmasterinthisscience:anditisbyprayerthatwebecomehisscholars.Muchprayerandalittlestudyadvance theworkofGod,more than an abundanceof studywithoutprayer.’On John7.17.‘JanuasScriptura remcustoditSpiritusSanctus:nondatur aditus,nisipropriaecaecitatis conscius,hujusopemimploraris.’Bowles,Lib.i.c.18.–ThedoorsofScripturearekeptbytheHolySpirit:accessisnotpossibleunless,awareofhisownblindness,oneimplorestheSpirit’sassistance.

[←262]CountryParson,chap.ii.

[←263]Mark9.29.

[←264]Luke6.12-16.

[←265]Acts13.2,3.

[←266]Jeremiah14.3.

[←267]Acts14.27;15.3,4.

[←268]1Cor9.7.

[←269]Isa49.24.

[←270]Comp.John12.32.1Cor.1.21-24.

[←271]Acts1.8,14,with2.1.

[←272]Lessonsareuseful–learningisuseful–butanointingismorenecessary,whichclearlyteachesaboutall.

[←273]Isaiah41.14,15.Zech.4.7.

[←274]1Tim.4.7.

[←275]1Tim.3.10,withActs6.3.

[←276]Eccles.7.2.

[←277]‘Oneofthebestuniversities,andonefartoounvisited,istheretiredapartmentofsufferingpoverty,thecottageorthegarretoftheafflicted;andoneofthebestlecturesindivinity,andmostfruitfulofChristianconferences,isconversationaboutthethingsofGodwiththose“poorofthisworld,”whom“God has chosen rich in faith.” Many a Minister has there first learned the lesson of savingknowledgeforhisownsoul,andtherehascarriedthebestlessonswhichhecouldgivetohispeople.’Bickersteth’sChristianStudent,p.37.

[←278]Ilostaday.

[←279]Luke16.10.

[←280]AmongwhichDr.Doddridgeenumerates—1.Increasetoourownstockofknowledge:2.Excitementtoourownspirits:3.Theconciliationofrespectamongourpeople:4.Theformingofanexperientialstrainofpreaching.SeehisLecturesonPreaching.

[←281]Justbeginning,comingintoexistence.

[←282]PresidentEdwardsremarksinhisDiary.—‘Morethaneverconvincedoftheusefulnessofreligiousconversation.Ifindbyconversingonnaturalphilosophy[i.e.physics],Igainknowledgeabundantlyfaster,andseethereasonforthingsmuchclearerthaninprivatestudy.Therefore,[Iam]resolvedtoearnestlyseekreligiousconversationatalltimes,andthosepersonswithwhomIcanconversewithprofit,delight,andfreedom.’Works,i.25.

[←283]The lateRev.Dr.Bridges,VicarofWilloughby,Warwickshire. ‘Recommend this toHenry,’—wasMr. Richmond’s earnest dying counsel respecting his son—‘as the very best preparation for theMinistry.Tellhim,hispoorfather learnedhismostvaluable lessonsfor theMinistry,andhismostusefulexperienceinreligion,inthepoorman’scottage.’Life,pp.602,603.

[←284]2Cor.5.9.

[←285]Isa.53.l.

[←286]John7.37,38.

[←287]Rom.10.16.

[←288]SeeLuke1.17.

[←289]Acts18.9,10.

[←290]SeeIsa.55.10,11.

[←291]SeeMal.2.6.CompareJer.23.22.

[←292]SeeJohn15.16.

[←293]See1Tim.4.16.

[←294]Matt.18.20.

[←295]Acts2.37-47.

[←296]AtAntioch,Acts 11.21; 13.48. Philippi, 16.14, 34.Thessalonica, 17.4, 5.Athens, 32-34.Corinth,18.8.1Cor.11.2.2Cor.3.1-3.Ephesus,19.17-20.Rome,28.24.TheedificationoftheChurches,16.4,5.

[←297]Matt,13.3-8.

[←298]Psalm.72.16.

[←299]John6.37.

[←300]1Cor.3.6.

[←301]Ibid.10.

[←302]St. Paul longed to impart to his Roman and Thessalonian Churches spiritual establishment andconsolation.Rom.1.11,12.1Thess.3.10.

[←303]SeeMark4.26;Luke17.24.

[←304]Scott’sLife,p.387.

[←305]SeeMatt.3.5.

[←306]Gal.4.14-16.

[←307]Ezek.33.32.

[←308]Matt.3.6,7.

[←309]John5.35.

[←310]2Cor.4.2(aslightchangefromtheoriginaltext,replacing‘ourselves’with‘itself.’)

[←311]SeeJohn4.36-38.

[←312]Eccles.11.1,6.

[←313]BishopofWinchesteron theMinisterialCharacterofChrist,pp.544-550. (2ndEdit.)ThusCalvinremarksontheparableoftheseedcastintotheground—‘ChristseemsearnestlytoapplyhisspeechtotheMinistersofhisword,lesttheygrowcoldintheiroffices,becausetheirfruitdoesnotquicklyappear.Thereforehe setsbefore them thehusbandmen to follow,which inhopeof a time to reap“casttheseedintotheearth,”andarenottroubledbygreedinesswhichisneverquiet;buttheygotorestandriseagain;thatis,theyordinarilyapplytheirdailylabour,andrefreshthemselveswiththeirnightlyrest,untilatlengththecorngrowsripeinitsduetime.Thereforethoughhehidtheseedofthewordforatime,asifitwerechokedordrowned,yetChristcommandsthegodlyteacherstobeofgoodcomfort,lestdistrustabatestheirdiligence.’OnMark4.26.

[←314]SeeActs16.WithEpist.toPhilippiansandThessalonians.

[←315]Psalm126.5,6;Rom.15.16.

[←316]Isa.5.19.

[←317]Incaelocathedramhabet,quicordamovet.Augustine.–Hewhohasathroneinheaven,movestheirhearts.

[←318]Psa90.10.

[←319]Isa.64.7.Matt.13.14,15.

[←320]Isa.59.1-15.Jer.5.23.10,etc.

[←321]Hag.1.4-10.

[←322]Numb.21.5.2Tim.4.3.

[←323]2Chron.18.1;19.2.Ezra.9.2.

[←324]Acts2.47.

[←325]Exodus17.7.

[←326]Isaiah64.1.Hab.3.2.

[←327]Forsomestrikingviewsonthissubject—seeDr.Chalmers’SermononthenecessityoftheSpirittogiveeffecttothePreachingoftheGospel.

[←328]Cecil’sRemains.

[←329]Isaiah5.6.

[←330]SeeDeut.29.4,5.Isaiah53.1.John12.39,40.

[←331]SeeJohn6.44,65.

[←332]Ibid.15.1-5.

[←333]Acts2.SeethisaccountedforJohn7.39;andindeedpromisedJohn14.12.‘Ioncesaidtomyselfinthefoolishnessofmyheart,‘Whatsortofsermonmustthathavebeen,whichwaspreachedbySt.Peter, when three thousand souls were converted at once!’ What sort of sermon! Such as othersermons. There is nothing extraordinary to be found in it. The effect was not produced by hiseloquence,butbythemightypowerofGodpresentwithhisWord.ItisinvaintoattendoneMinisterafteranotherandtohavesermonaftersermon,unlesswepraythattheHolySpiritmayaccompanyhisWord.’—Cecil’sRemains.WhowillnotjoinwithapiousoldwriterinardentlongingforanotherPentecost!‘Osihiscepessimisetultimistemporibusconsimilirorevespertino(utillimatutino)siccaEcclesiasChristipomeriairrigarenturacfaecundarentur!’T.Hall’sSal.Terrae.

[←334]Acts11.21.

[←335]Ibid.16.14.

[←336]CompareEph.2.1;4.18;Acts26.18.Rom.8.7.John3.19,20.etc.

[←337]CharnockonRegeneration,Works,vol.ii.200.

[←338]Zechariah4.6.

[←339]CharnockonRegeneration,vol. ii.201.‘Alas!’(exclaimsMr.Howe)‘whatwouldpreachingdo, ifwecouldsupposeitneversogeneral,whiletheSpiritofthelivingGodrestrainsandwithholdshisinfluences!Wemayaswell attempt tobatter strongwallswith thebreathofourmouths, as todogood upon men’s souls without the Spirit of God.’ Sermon 14.on the Work of the Spirit in theChurch.Works,v.356.‘Spiritussanctusopereturoportetintrinsecus,utvaleataliquidmedicina,quaeadhibeturextrinsecus;nisihiecordiadsitaudientis,otiosusestsermoloquentis.’Augustine.

[←340]Isaiah 32.15. ‘In preaching,’—said Mr. Cecil—‘I have no encouragement, but the belief of acontinuedDivineoperation.TobringamantoloveGod—tolovethelawofGod,whileitcondemnshim—toloathehimselfbeforeGod—totreadtheearthunderhisfeet—tohungerandthirstafterGodinChrist—withmanthisisimpossible.ButGodhassaid—Itshallbedone—andhebidsmegoforthand preach, that by me, as his instrument, he may effect these great ends: and therefore I go.’Remains.

[←341]CompareIsaiah44.3-5.Joel2.28.

[←342]Matt.11.26.

[←343]2Tim.1.6.

[←344]John16.45,withActs2.36,37,10.43,44.

[←345]1Cor.3.5-7.

[←346]2Kings2.14.

[←347]2Cor.5.18-20.

[←348]Mark16.15.

[←349]Conciseandfullofmeaning.

[←350]Matt.20.16.

[←351]SeeGal.1.7-10.

[←352]2Cor.2.17.

[←353]Ibid4.2.

[←354]1Kings22.8.

[←355]Life,p.232-237.

[←356]BishopofWinchester’sMinisterialCharacterofChrist,p.552,553.

[←357]Romans8.7.

[←358]John6.24-66.

[←359]2Cor.10.4,5.

[←360]1Peter5.8.

[←361]Luke11.21.22.

[←362]Matt.13.19.

[←363]2Cor.4.4.

[←364]Luke11.21

[←365]2Tim.2.26.

[←366]Isa.44.20.

[←367]1John2.16.

[←368]Ephes.2.2.

[←369]CompareGen.3.15.Rev.12.17.

[←370]John12.31.2Cor.4.4.John8.44.Rev.12.9.

[←371]2Thess2.10.

[←372]2Cor.11.14.

[←373]1Thess.3.5.Forthisreason,whenIcouldnolongerendureit,Isenttoknowyourfaith,lestbysomemeansthetempterhadtemptedyou,andourlabormightbeinvain.

[←374]Matt.13.24-28.

[←375]2Cor.11.3.

[←376]Ibid.2.10.

[←377]1Thess.2.18.Thereforewewantedtocometoyou...butSatanhinderedus.

[←378]Acts5.1-5.

[←379]Luke22.3.Rev.12.3,4.

[←380]Gen.3.1-3.

[←381]Job1.6.

[←382]1Chron.21.1.Luke22.31.

[←383]2Cor.12.7.

[←384]Matt.16.23.

[←385]Eph.6.16.

[←386]Ibid.4.27.

[←387]1John3.8.

[←388]2Cor.4.6.

[←389]‘Hominesinstrumentaliter,mundusmaterialiter,Satanasefficienter’—wasthepithydistinctionofanoldwriter.–meninstrumentally;theworldmaterially;Satanefficiently(asthecauses).

[←390]Eph.6.12.

[←391]Isaiah41.6.

[←392]1Cor4.6.

[←393]1Cor3.21.

[←394]See1Cor.1.3.4.

[←395]Cecil’sLifeofCadogan.(Works,i.252.)Vaughan’sLifeofRobinson,pp.188-195.

[←396]2Cor.12.7.

[←397]See some valuable remarks on this subject byMr. Budd, in his work on Baptism, pp. 282, 283.ComparealsoBickersteth’sChristianStudent,p.290.

[←398]James3.5.

[←399]Jas3.13.

[←400]1Thes1.3.

[←401]Revelation2.1.

[←402]SeeExod.3.10-12.Jer.1.4-19.

[←403]Jer. 23.21, 32.Comp.Articlexxiii.Luther’s language is very strong—‘Expectavocantem; interimesto securus; imosi esses sapientior ipso Salomone et Daniele; tamen, nisi voceris, plus quaminfernumfuge,neverbumeffundas.Situieguerit,vocabitte.Sinonvocabit,nonterumpatscientiatua.—Nunquam enim Deus fortunat laborem eorum, qui non sunt vocati; et quanquam quaedamsalutaria afferant, tamen nihil aedificant. E regione, magna semper fecerunt, qui, Deo vocante,docuerunt.’QuotedinSalTeroe,utsupra.Comp.Scott’sConti.ofMilner,i.156.‘Iwishitwerewellconsideredbyallclerks,whatitistorunwithoutbeingcalledorsent;andsotothrustone’sselfintothevineyard,withoutstayingtillGodbyhisprovidenceputsapieceofhisworkintohishands.Thiswillgiveamanvasteaseinhisthoughts,andgreatsatisfactioninallhislabours,ifheknowsthatnopracticesofhisownhaveputhiminapost,butmerelythedirectionsofprovidence.’Burnet’sPast.Care, ch. vii. ‘TheMinistry is a matter of pure grace and favour; who then will dare to enter itwithoutaDivinecall’?Thereisnothinginwhichakingwouldwillinglybemoreabsolutethaninthechoice of hisMinisters.And shallwe dare to contest, and take away this right from theKing ofkings’?’QuesnelonEphes.3.2;Col.1.1.

[←404]SeeNumb,18.7.2Chron.26.16-20.

[←405]Isa.48.16.61.1.

[←406]Matt.3.16,17,also17.5.John12.28-30.

[←407]John8.16,42.

[←408]Ibid.10.1,2.

[←409]Thosewho are called,Heb. 5.4.Separated, Acts 13.2. Rom. 1.1.Sent, John 20.21;with Isa. 6.8.Made,Acts20.28.Thrustout,Matt.9.38.(Gr.)etc.Hookeradmirablyobserves—‘TheyarethereforeMinisters of God, not only by way of subordination, as princes and civil magistrates (whoseexecutionofjudgmentandjusticethesupremehandofDivineProvidenceupholds);butasMinistersofGod,fromwhomtheirauthorityisderived,andnotfrommen.ForinbeingChrist’sambassadorsandhislabourers,whowillgivethemtheircommission,exceptHimwhosemostinwardaffairstheymanage?’Bookv.c.77.1,2.

[←410]Romans10.15.

[←411]1Cor.14.33.

[←412]Quesnelon2Cor.1.1.Gal.1.1.‘Intimespast,’observesLuther,‘whenIwasbutayoungDivine,Ithought Paul did unwisely in glorying so often in his calling in all his Epistles; but I did notunderstandhispurpose;ForIdidnotknowthattheMinistryofGod’swordwassoweightyamatter.’OnGal.1.1.

[←413]Rom.1.9.

[←414]1Tim.1.12.

[←415]PastoralCare,chap.vi.

[←416]QuesnelonHeb.5.4.

[←417]Prov.28.26.

[←418]Life of LeghRichmond, p. 475.Thewhole letter isworthy of the deep consideration ofChristianparents in theultimatedesignationof their children for theChristianMinistry.ThepiousQuesnelputsupaprayerinreferencetothisdeadlyevil—‘Lord,granttoputastoptothetorrentofthiscarnalloveinparents.Youseehowyourchurchisalmostoverwhelmedwithit.’OnJohn7.5.

[←419]Quesnelon1Cor.1.1.

[←420]Conclus:ontotheHistoryofhisOwnTimes.SeealsoPast.Care,chap.vii.Evenforthechargeofthe poor—probably connected with the preaching of the Gospel—spiritual qualifications wererequisite.Acts6.3.Comp.1Tim.3.8-10.

[←421]Acts18.25.

[←422]Phil.4.3;Rom.16,etc.

[←423]Prov.8.31.

[←424]Comp.Psalm40.8.withHeb.10.5-9.

[←425]John4.32-34.

[←426]‘Thisisatruesaying,’—(hisparticularmarkofemphasis—1Tim.1.15;4.9;2Tim.2.11,with1Tim.3.l), ‘Oregomai, Appeto. It signifies an earnest desire, quasi porrectis manibus prehendere etarripere,1Tim.6.10.Heb.11.16.Quoverbovehementiorappetitusacdesideriumsignificator.Estiusad locum.Orexis apudPliniumdesiderium.’Leigh’sCritica Sacra,kalonerganepiqumei. Thelustingofthespirit.

[←427]CompareJer.20.9.ThusMosesseparatedtheDivinely-appointedbuildersofthetabernacle,Exodus35.21.

[←428]CompareIsaiah6.5-8.

[←429]ItisdifficulttoalludetotheexperienceofHenryKirkeWhiteonthissubject,withoutsomefeelingof regret at his (to us) premature dismission.—‘Since the time Iwas awakened to a true sense ofreligion,IhavealwaysfeltastrongdesiretobecomeusefulinthechurchofChrist—adesirewhichhas increased daily, andwhich it has beenmy supplication that itmight be fromGod. It is true,beforeIbegantobesolicitousaboutspiritualthings,Ihadawishtobecomeaclergyman;butthatwasverydifferent.ItrustImaynowsay,thatIwouldbeaMinister,thatImaydogood;andalthoughIamsensibleoftheawfulimportanceofthePastoralCharge,Iwouldsacrificeeverythingforit,inthehope,thatIshouldbestrengthenedfaithfullytodischargethedutiesofthatsacredoffice.IthinkIhavenootherreasontoofferbutthis—thehopeofbeinganinstrumentinthehandsofGodtothepromotionofhisgloryismychiefmotive.’SeehisRemains.

[←430]Isaiah28.16.

[←431]Havingimportanteffectsorinfluence.

[←432]1Cor.7.20.

[←433]Inconscience.

[←434]Theactofwithdrawingorremovingsomething.

[←435]MatthewHenryadmirablywarnsagainstintrusionintothesacredoffice.‘Wemustnot’(hesaid)‘beforwardtoputforthourselvesintheexerciseofspiritualgifts.Prideoftenappearsinthis,underthepretenceofadesiretobeuseful.Ifthemotiveiscorrect,itisgood;buthumilitywillwaitforacall.’Life,p.294

[←436]ThefollowingScripturereferencesmayemploysecretandseriousself-inquiry:—1Sam.2.36.Micah3.11. Phil. 2.20, 21. 1Tim. 3.8. Titus 1.7-11. The command ofGod—Jer. 45.5. The appeal of hisfaithful servants—1Sam. 12.3. Acts 20.33. 1Thess. 2 4-9. ‘Ask yourselves often’—said BishopBurnet—‘wouldyoufollowthatcourseoflife,iftherewerenosettledestablishmentbelongingtoit,andifyouweretopreachunderthecross,andindangerofpersecution?Fortillyouarriveatthat,youarestillcarnal,andcomeintothepriesthoodforapieceofbread.’ConclusiontotheHistoryofhisowntimes.

[←437]Milner’sChurchHistory,Vol.iii.409.

[←438]QuesnelonRom.1.1,andJohn10.1,2.Calvingivesthesameview—‘Estautembonumcordisnostritestimonium, quod neque ambitione, neque avaritia, neque ulla alia cupiditate, sed sincero Deitimore,etaedificandseEcclesiaestudiooblatummunusrecipiamus.Idquidemunicuiquenostrum(utdixi), si volumus Ministerium nostrum Deo approbare, necessariumest.’ Instit. Lib. iv. c. iii. 11.Comber supposes that our Reformers had this definition in their view in framing the importantquestion in the Ordination Service, which was written a few years after the publication of theInstitutes.PhilipHenrygaveamostbeautifulexpositionofthisdesire,inanswertothequestionputtohimathisOrdination.—‘AsfarasuponsearchandinquiryIcanfinduptonow,thoughthereisthat within me that would seek great things for myself (if indeed they were to be found in thiscalling),yetwithmymindIdonotseekthem.ButitistheimprovementofthetalentwhichIhavereceivedintheserviceoftheGospel,forthegloryofGod,andthesalvationofsouls,Ihopeisinmyeyes.Ifthereisanythingelse,Idonotadmitit—Idonotallowit.Whilesomany“seektheirown,”it ismy desire, and it shall bemy endeavour, to “seek the things of JesusChrist.” ‘Life, p. 34—MatthewHenry’sself-inquiryatthesamesacredseasonwasofasimilarspirit.‘1.WhatamI?’HaveIbeenconvincedofmycondition,andbeenhumbled formysin?Have Iheartilygivenmyself toChrist? Have I a real hatred of sin, and love of holiness? 2. What have I done? Time trifled!opportunitieslost!engagementsbroken!conversationunprofitable!forgetfulnessofGodandofduty!3.FromwhatprinciplesdoIundertakethiswork?ItrustfromapersuasionoftheDivineinstitutionoftheMinistry,ofthenecessityofaDivinecall,andofmycalltothework:fromzealforGod,andloveforprecioussouls.4.Whataremyendsinthiswork?Nottakingitasatradetoliveby;nottogetmyselfaname,ortomaintainaparty;butaimingatthegloryofGod,andthegoodofsouls.5.WhatdoIwant?ThatGodwouldfixmyheartindedicationtothework;thathewouldbewithmeatmy Ordination; that he would fit me for my work with the gifts of knowledge, utterance, andprudence;andwithallMinisterialgraces,especiallysincerityandhumility;andthathewouldopenadoorofopportunitytome.6.Whataremyresolutions?Tohavenothingtodowithsin;toaboundingospelobedience;toconsidermyOrdinationVowintheemploymentofmytalents,themaintenanceof the truth, the charge of my family, the superintendence of my flock, and the endurance ofopposition.AbridgedfromM.Henry’sLife.p.34-44.

[←439]See1Peter5.2.

[←440]1Cor.9.17.

[←441]Massillon’sCharges,p.60.

[←442]ComparePsalm45.7.Isaiah11.2-4;42.1;61.1.Hisownmessengerexhibitedthesecredentialstothepeople—John3.34.

[←443]2Tim.2.2.Elsewherehemarks thisqualificationbyaword,whichour translatorshavegivenwithsufficientaccuracy—“apttoteach”—didaktikov—1Tim.3.2.2Tim.2.24.Compare2Cor.3.6.

[←444]PartI.chaptervi.OnMinisterialQualifications.

[←445]SuchasMatt.11.28.John3.16,etc.

[←446]SeePhilippians3.7,8.

[←447]Matt.13.12;25.29.

[←448]Incommonlife.“hethatsendsamessagebythehandofafool,cutsoffthefeet,anddrinksdamage“—Prov.26.6.Couldwethensuppose,thatDivinewisdomwouldcommittheadministrationoftheChurchtocapacitiesinadequatetotheresponsibilityofthatmostimportanttrust?

[←449]1Kings8.18

[←450]Acts20.24.

[←451]ThisviewofthesubjectisnearlyidenticalwithBishopBurnet.Hisapplicationistoostrikingtobeomitted.‘Thisman’ (remarkstheBishopwithasolemnitytrulyepiscopal),‘andthismanonly—somovedandqualified,canintruthandwithagoodconscienceanswer,thathetrustsheisinwardlymoved by the Holy Ghost. And every man that ventures to say it without this, is a sacrilegiousprofanerofthenameofGod,andofhisHolySpirit.Hebreaksinuponhischurch,nottofeedit,buttorobit;anditiscertainthathewhobeginswithaliemaybesentbythefatheroflies;buthecannotbethoughtto“enterinbythedoor”whoprevaricatesinthefirstwordthathesaysinorderto[gain]hisadmittance.’—PastoralCare,ch.vi.

[←452]Isaiah30.21.

[←453]ImustaddthistotheencouragementandcomfortofsuchascanresolvetodeliverthemselvesuptotheconductanddirectionofProvidence,thatIneverknewanyoneofthosefew,whohavefollowedthismaximexactly,thathavenotfoundthefruitofiteveninthisworld—asiftherehadbeenasecretdesign of heaven, to encourage others to follow their measures—to depend on God, to deliverthemselvesuptohiscare,andtowaittillheopensawayfortheirbeingemployedandsettledinsuchaportionofhishusbandry,ashethinksfittoassignthem.”PastoralCare,ch.vii.

[←454]SeeLeland’sLife,prefixedtohissermons.‘Vocantur,quibusdatafacultas,voluntas,etlocus.OmniatriaDeidonatamenrequiruntnostrumstudium.Oratioetdiligentiaposcitur,quodiscasquoddoceas.Voluntas etiampetendaaDominoest.Locusdocendi itemquaerendus est; nec tacendum,nisi ubinemovelitaudire.’Bucer.DevietusuS.Min.

[←455]See Scott’s affecting reference to his own case—Force of Truth, and Practical Observations onNumbers 16.1-19. Also the same confession from Mr. Walker of Truro, a minister of particularsimplicity and most honoured devotedness to his Master’s work. See his valuable collection ofTracts,entitledPracticalChristianity,pp.190,191.Comparealso ‘HumblingRecollectionsofmyMinistry’—(Seeley’s)anedifyingMemorialbyadevotedMinisterlatelyremovedfromhislabours.

[←456]See1Tim.1.11-16.

[←457]For some valuable papers on this division of our subject, the reader is referred to theChristianObserver,182.2.

[←458]Acts6.4-7.MarkthisresolutionexemplifiedinafaithfulMinisteroftheprimitiveChurch,equallygiventoprayer,andthemoretoilsomeworkoftheLord,Col.1.7;with4.12.Phil.2.30.

[←459]Comp.Eph.4.8-12.

[←460]Rom.1.14.

[←461]2Cor.4.5.

[←462]Col.4.17.

[←463]2Tim.4.1,2.

[←464]Abishophavingjurisdictionoveradiocese(theassignedterritoryoverwhichherules).

[←465]2Sam.24.24.

[←466]QuesnelonRom.1.1.Ephes.3.1.John4.34.

[←467]2Tim. 2.4. Cypr. Epist. i. See Burkitt on Luke 9.61, 62. ‘Facile unusquisque intelligat, sacrumministeriumanemineposseulliecclesiae,quamvisexiguae,quinonhuicprocurandoministeriosetotumaddicatetimpendat.’BucerdeOrdinat.Legit.Minist.Eccles.

[←468]Scott’sLettersandPapers,pp.307,308.Inanotherplacehewritestoafriendinthesamespiritoffervidandhabitualdevotedness—‘Myconscienceisneverquietorjoyful,exceptwhenIambusyinsomeMinisterial employment; not merely in acquiring, but in communicating, the knowledge ofDivinethingsbymytongueandpen:notonlyendeavouringtoaffectmyownheartbymeditation,butbysomemethodorotherendeavouringtoaffectothers,andstirthemuptoseek,trust,love,andserve theLord.Andafter amultitudeof thoughtsaboutpride, ambition, etc. influencingme tobeactive(andtheywillinsinuatethemselves)IampersuadedSatanwouldhavemewhileawaymylifein inactivity, under pretences of modesty, diffidence, and humility; and he never is deficient infurnishingmewithexcusesfordelayingorshiftingservices.’—Life,p.213.

[←469]Neh.6.3,4.‘Ministerverbies.Hocage’—wasthequickeningstimulusoftheholyandlearnedMr.Perkins–Youareaminister:do.

[←470]Isaiah45.9.Luke9.59,60.

[←471]PastoralCare,chap.vi.

[←472]See Burnet’s Past. Care, ch. viii. Mr. Richmond’s Ministry may furnish a specimen of these‘undefinedextra-officialobligations.’BesidestwocompleteservicesontheSabbath—itconsistedofaSundayeveninglecturefortheyoung—CottagelecturesonTuesday,andlatterly,also,onThursdayevenings—a lecture in the church on Friday, with weekly instruction at the workhouse, and amonthly lecture before the sacrament. Combined with this system of public instruction was theconstantfulfilmentoftheApostolicalinjunction,ofgoingfromhousetohouse.SeehisLife,pp.114,115, 588, 589.Many devotedMinisters would be “pressed out of measure, above strength,” andwouldshortly“havethesentenceofdeathinthemselves”fromsuchincessantdemands;and‘Christ’(asanexcellentMinistersaidtohisbrother)‘istoogreataMastertoneed,andtoogoodaMastertorequire,his servants tokill themselves inhis service.’Some,however,profess tobe retained fromthese ‘extra-official ‘laboursby the fearof entailingheavyburdensupon their successors.But theLordwillnotrequireofthemthesameportionofworkwithdiminishedphysicalresources;whilehejustlydemandsofallhisservantsthat,asistheirstrength,sotheirworkshallbe.WhilethehigherandmostreasonabledemandsofmanyofourDiocesansarestimulatingustoincreasingexertions,letusbecarefulthatprospectiveconsiderationsdonotparalyzeourpresentenergies,andthatwedonotgrudgetoexpendahealthfulconstitutioninaserviceinwhichangelsmightthinkitanhonourtobe engaged.Where health, strength, talents, and opportunities are granted,whowill say that suchlaboursareuncalled-forbytheexigencyofthecase,bythevoiceofconscience,bytheconstraininginfluenceofourMaster’slove(John21.15-17),orbythosesolemnOrdinationengagementswhichwehavevoluntarilyundertaken?

[←473]BishopofWinchester’sMinisterialCharacterofChrist,pp.232,233.

[←474]Thatis,Christ.

[←475]Luke2.49.Matt.12.46-50.

[←476]Mark6.34-50.

[←477]John4.6-14.

[←478]Luke7.36-50;11.37;14.13-24.

[←479]John7.37.

[←480]Matt.16.23.

[←481]Isaiah1.5,6;John17.4.

[←482]CompareMark1.32-38.Theparables,Matt.13.seemtohavebeendeliveredintheafternoonofadaythathadbeenpreviously spent in theworkof instruction.Doddridge remarksonanotheroccasionthat‘notoneoftheprophetsthatwereadofintheOldTestament,appearstohaveworkedsomanybeneficialmiracles in hiswhole life as our Lord did on this one afternoon.’FamilyExpositoronMatt.9.33.Section72.

[←483]Rom.1.11,12.1Thess.3.8-11.

[←484]Rom.1.15.

[←485]Thatis,adversarialtrials;Acts20.19.

[←486]CompareActs20.18-36.OthercoursesofconsiderableextentaredescribedRom.15.18-28.

[←487]Rom.1.9.Brainerdshowsthenearestapproximationtothisspirit.HecouldscarcelygiveexpressiontothefullglowofhisloveforhisMaster’swork.—‘Ilongedtobe’—hewouldsometimessay—‘asaflameoffire,continuallyglowingintheDivineservice,preachingandbuildingupChrist’skingdomtomylast,mydyinghour.’

[←488]Jer. 3.15. Let us listen to Latimer’s plain and faithful exhortations. Speaking of “the Shepherdsabiding in the field, keeping watch over their flock by night,”—he adds—‘I would wish that allclergymen, thecurates,parsons,andvicars, thebishopsandallotherspiritualpersonswould learnthis lessonby thesepoorshepherds;which is, toabideby their flock,andby theirsheep—totarryamongthem—tobecarefuloverthem—nottorunhitherandthitheraftertheirownpleasure,buttotarrybytheirbenefices,andfeedtheirsheepwiththefoodofGod’sword,andtokeephospitality,andsotofeedthembothsoulandbody.ForItellyou,thesepoorunlearnedshepherdsshallcondemnmany a stout and great learned clerk; for these shepherds had but the care and charge over brutebeasts,andyetwerediligenttokeepthemandtofeedthem;andtheothershavethecareoverGod’slambs,which he boughtwith the death of his Son, and yet they are so careless, so negligent, soslothfuloverthem;indeed,andthemostpartdoesnotintendtofeedthesheep,buttheylongtobefedbythesheep:theyseekonlytheirownpastimes,theycarefornomore.ButsaysChristtoPeter—Whathesaid?“Peter,lovestyoume?”Petermadeanswer,Yes.“Thenfeedmysheep.”AndsothethirdtimehecommandedPetertofeedhissheep,etc.Luke2.8-12.CompareQuesnelonLuke13.22.

[←489]Brown’sLifeandRemains,p.267.

[←490]See his Sermon on the Institution ofMinisters, quoted inBishopMant’s notes on theOrdinationService.

[←491]1Cor.5.10.

[←492]Rom.12.2;2Cor.6.17.

[←493]Jerome,ifhelivedinourday,couldhavewrittenthus—‘Venatoremnunquemlegimussanctum?’[Isthehuntereversaidtobeholy?]Thefollowingsentimentsdeliveredexcathedrahavetheweightofauthorityaswellasof intrinsicexcellence. ‘Tospeakmysentimentsplainly,’ (said the lateBishopJebbathisPrimaryVisitation).‘Idonotseehowaclergyman,consistentlywiththesacrednessandseparationofhischaracterandoffice;consistentlywiththeedificationoftheflockcommittedtohischarge;orconsistentlywiththevowswhichhemadeathisordination,canpursuethesportsofthemountainorthefield;canresorttotherace-groundorthetheatre;canbefoundatthecard-tableorintheball-room.Inavowingthesesentiments,Iavowthesentimentswhichfromtheearliestagesofthechurch have been maintained alike by the old Catholic bishops and fathers, and by the mostdistinguishedandillustriouschurchmenofmoderntimes.’ThebodyofourownEcclesiasticalLaw,compiledbythirty-twocommissionersinthetimeofEdwardtheSixth,andpublishedunderhisroyalauthority, bearing the date April 1571, gives an accurate and elevated standard—‘Non sintcompotores,nonaleatores,nonaucupes,nonvenatores,nonsycophantae,nonotiosiautsupini;sedsacrarumliterarumstudiis,etpraedicationiverbietorationibusproEcclesiaadDominumdiligenturincumbant.’ - They are not drinkers, not gamblers, not trappers, not hunters, not sycophants, notpoliticiansortheirbackers,butforthestudyofscripture,andprayersfortheChurch,topreachtheword,andtodiligentlyapplythemselvestotheLord.

[←494]Massillon.

[←495]Jerome’sLettertoNepotian,thoughscantyinChristianDoctrine,containssomeimportanthintsonthegeneral subject ofClerical conduct. Itmaybe found appended to ‘Bennet’sDirections for theStudy of Divinity and the Articles of the Church,’ l2mo. 1715. An abstract is given by Burnet,PastoralCare,chap.iv.ProfessorCampbellhassomeforcibleremarksuponthesamesubject.OnthePastoralCharacter,Sect.ii.ComparealsoSeeker’sCharges,pp.242,243.

[←496]Jerome’s Tract just alluded to may convey a useful hint. ‘Facile contemnitur clericus, qui, saepevocatus ad prandium, ire non recusat.Nunquam petentes, raro accipiamus rogati.’ –A clergymansoonbecomesanobjectofcontempt, if,howeveroftenhe is invited todinner,hedoesnot refuse.Comp.QuesnelonLuke11.37.

[←497]Scott’sRemarksontheCharacterofDemas,inhisnotesonPilgrim’sProgress.Life,pp.395,396.AndcompareLettersandPapers,pp.476-482.Works,x.224,225.‘Theworldisadeadlyenemytospiritualattainments.Youcannottoosoonseethehighimportanceofbeinglessconformedtoitinallitsvanities,vices,follies,anditsunprofitablewasteoftime,gifts,andtalents.’LeghRichmond.Life,p.105.

[←498]SeeHag.1.4.

[←499]1Peter3.8.

[←500]Itislurkinginthegrass.

[←501]Eccles.3.7.

[←502]Matt.7.6.

[←503]Watts’shumbleattempttowardsarevival,pp.88,89.

[←504]Psalm39.2.SeehisAppeal.Psalm40.9.

[←505]SuchasMark8.38.ArchbishopSeekerremarks,that‘weareapttofailinnotalwaysappearing,inthe common intercourse of life, sufficiently penetrated with the importance of our function, orsufficientlyassiduoustopromotetheendsofourmission.’Hewarnsusalsothat‘talkingwithgreatearnestnessaboutworldlyaffairs,orwithgreatdelightaboutdiversionsandtrifles,betraysamindoverlyfixedonthem.No,ourbeinggoodjudgesofsuchmatters,onlyinaveryparticulardegree,orofanyothermattersthatareunconnectedwithourofficewill(unlesswehavesomespecialcalltothem)commonlybethoughttoimplythatwehavestudiedandlovethembeyondwhatweshould,totheneglectofourproperbusiness.—IfpracticalChristianpiety,andbenevolence,withconstantzealtopromotethem,arenotthefirstandchiefqualitieswhichourparishionersandacquaintanceascribetoyou;iftheyspeakofyou(asnoted)onotheraccounts,butpassoverthesearticles,andwhenaskedaboutthem,areatalosswhattosay,exceptpossiblythattheyknowofnoharmfromyou;allisnotright,norcansuchaClergyanswer thedesignof its institutionanywhere.’Charges,pp.229,236,237.

[←506]Perhaps a profitable recollection may be gathered from the diary of a late excellent Minister—‘Pardonme,OLord, thatIdonotmeetmyfriendsmorelikeaMinisterofChrist.’Jay’sLifeofWinter.ItwastheopinionoftheheavenlyLeighton,—thatnothingtakesoffmorefromtheauthorityofMinisters,and theefficacyof theirmessage, thanacustomofvainandfrivolousconversation.’Pearson’sLife,126.‘Iperceivetoomuchcompliancewithworldlycompanyandconversation.Ohmysoul,ifIgivewaytothis,myusefulnesswillbemuchdiminished.‘Letmeoftenremember,thatIrenouncedtheworldatbaptism.’DiaryofLeghRichmond.Life,p.71.

[←507]Polishedcourtesy;eleganceofmanner.

[←508]Ephesians2.2.

[←509]“Touchnottheuncleanthing.”2Cor.6.17,with14-16.

[←510]1John2.16.

[←511]John17.14,16.

[←512]Gal.1.10.

[←513]Charges,p.235.

[←514]CompareRom.15.2.1Cor.9.22;10.33.

[←515]SeeLuke6.22.

[←516]SeeMatt.11.16,17.

[←517]CompareJohn15.18,with13,14.

[←518]Compare1Cor.9.20-22,with1Cor.4.13.

[←519]Thereference2Cor.6.17.istoIsaiah52.11—apropheticaddresstotheMinistersofthesanctuaryontheirreturnfromBabylon,thoughsubsequentlyextendedunderthesanctionofinfallibleauthority,asageneralruleofconductundertheChristianDispensation.PollSynopsis,inIsaiah53.11,andComp.Ezra8.24-30.

[←520]1John3.4.

[←521]‘Ifellintoamistake,whenayoungman,’(observesMr.Cecil)‘inthinking,thatIcouldtalktomenoftheworldontheirownground,andcouldthuswinthemovertomine.Iwasfondofpainting,andso I talked with them on that subject. This pleased them: but I did not consider, that I gave aconsequencetotheirpursuitswhichdidnotbelongtothem:whereasIoughttohaveendeavouredtoraisethemabovethese,thattheymightengageinhigher.Ididnotseethisatthetime,butInowseeittohavebeenagreaterror.’Cecil’sRemains—aworkaboundingwithmostimportantthoughtsuponthe subject of the ChristianMinistry. ‘That man is mistaken,’ (observes Quesnel) ‘who thinks toprevail upon theworld, by conforminghimself to its fashions andmanners.Theworldwillmuchsoonercorrupttheheartwhichopensitselftoit.’OnMatt.11.8.

[←522]Massillon warned his clergymost pointedly against this species of self-indulgent delusion.—‘Weoften.’ (he observes) ‘persuade ourselves, that we ought to adopt or acquiesce in the taste, thelanguage,andthemannersoftheworld,thatwemaynotbeunacceptablecompanions;butwhentheworld courts, adopts, and is delightedwith aMinister of theGospel, thatPastor gives a decisiveproof,thatheceasestoregardthedecorumofhisstation,andtherespectabilityofhischaracter.“Ifyouwereoftheworld”—saidourLordtohisdisciples—“theworldwouldlovehisown;butbecauseyouarenotof theworld, therefore theworldhatesyou.”No,mybrethren, theworlddoesnotrunafter a holy and respectablePastor.Let us not deceive ourselves. To purchase the friendship andesteemoftheworld,wemustsacrificeacertainpartofthedignityandgravityofourMinistry.Theworlddoesnotgiveupinthesmallestdegreeitsbanefulprejudicesanddangerousmaxims,inorderto unite itself with us.No!We must give up our consistency of character, to be admitted into itssocieties.’Charges.

[←523]Seep.105.

[←524]Cecil’sRemains.‘Examine,whenyoumixwiththeworld,ifdutycallsyou—ifitisforthegoodofmen,andthegloryofGod—ifitishisworkyouaregoingtodo.LookupandyouwillfinditwassowithyourMaster.IfhemanifestedhimselfinavillageofJewry,itwastodotheworkofhisfather;ifatamarriage,itwastoshowhispower,andtocommandauthoritytohisdoctrine;ifinthehouseofapublican, itwas to save a child ofAbraham: if at Jerusalemon the feast-day, itwas to purge thetemple.’Massillon.

[←525]BishopofWinchester’sMinisterialCharacterofChrist,p.289.‘Considerthisalso—whichisagreattruth—that every degree of love for theworld is a degreee taken from the love of God.’ BishopTaylor’sAdvicetohisClergy.

[←526]Compare2Tim.4.10.withverses6-8.

[←527]Notwishingtointerruptthedirectlineofargumentinthetext—wethrowintotheformofanotethesuggestion (applying it with equal decision to Ministers in every department of the Church)—whether an engrossing interest in worldly politics does not canker the spirituality of ChristianMinistrations?‘Politicsandparty’(BishopBurnetobservedofhisday)‘eatoutamongusnotonlystudyandlearning,butthatwhichistheonlythingthatismorevaluable—atruesenseofreligion,withasincerezealtoadvancethatforwhichtheSonofGodlivedanddied,andtowhichthosewhoare received into holy orders have vowed to dedicate their lives and labours.—These remarks—importantinthemselves—deriveadditionalweightfrombeingfoundintheprefacetothelasteditionofPastoralCare,written only three years before theBishop’s death,whenwemay hope that theremembranceofhisowncourse(fartoopoliticalforthesanctityofhisoffice)suggestedthecaution.Itisnotmeant,thattheclergyshouldneglecttheexerciseoftheircivilprivileges,ortheenforcementofcivilobligations.ButsurelytheMinisterofa“kingdomnotofthisworld“oughttobereadytosayofhisown interest in thepoliticsof thisworld—“Let thepotsherd strivewith thepotsherdof theearth.”Themoreweareofpoliticians,andofpartymen,thelessweareofMinisters;andthelessofunction,fruitfulness,andcomfortwillbefoundinourwork.—SeesomeusefulhintstoministersinScott’sLife,pp.306,307.

[←528]‘The “way is still narrow,” and “the gate is” still “strait.” The world will allow us to say thisofficially,toreaditinthelessonoftheday,andtoamplifythesolemnsayinginasermon.Butifwemeanwhatwepreach,andawakenmen’sbeliefofoursincerityintheintervalbetweenoneSundayandanother,thenthedebatebeginsbetweenaMinisterandhisflock.Solongasheisnotmissinginthecirclesofpleasure,hemaydeliverwithoutsuspicionthemostfearfulwarningsofGodagainstaslumberingworld;andnonewillmolesthim.Butthemomenthisownexamplecomesinaidofhisdoctrine,andirritatestheconsciencesofthosearoundhim,hiscreedis‘discoveredtobefalseandfoolish.’”—Antichrist.BytheRev.J.Riland.Pp.49,50.

[←529]Prov.7.23.

[←530]Scott’sLife,p.122.

[←531]Quesnelon1Cor.2.3.Acts4.36.Seesomestriking thoughtson the subjectof thisChapter, in theBishopofCalcutta’sPrefatoryEssaytoBaxter’sReformedPastor,p.53.

[←532]Prov.29.25.

[←533]Scott’sLife,pp.117,118.Mr.Walkerwritesveryfeelinglyuponthispoint,mentioningamonghisprincipaltrials‘amostabominablefearofmen’sfaces,especiallyinpersonalconference.Ihavebeenforcedtofighteveryinchofmywayagainstthis,andnotwithoutrepeatedadvantageonitspart,andaperpetualconsciousnessofnothavingactedup toduty. Ihardlyhavecourage to thisday in thatprivate way, to act on the offensive. This was evidently from a love of esteem, supported by aconstitutional timidity.’Life. p. 453. SecondEdition.Comp. pp. 342, 343.The apostle appears tointimate the power of thisMinisterial hindrance, in exhortingTimothy to “stir up all his gifts” of“power,love,andofasoundmind”(which—andnotthe“spiritoffear”—hadbeengivenhimbytheimpositionofhands)toresistitsinfluence.2Tim.1.6-8.

[←534]Cecil’sRemains.Luther’srulewas—Whenonecomesintothepulpitheismuchperplexedtoseesomanyheadsbeforehim:whenIstandthere.Ilookuponnone;butimaginetheyareallblocksthatare beforeme.’TableTalk. chap. 22. See some discriminating remarks inBishop ofWinchester’sMinisterialCharacterofChrist,pp.433-438.

[←535]QuotefromtheCollectintheAnglicanLectionaryforthefourthSundayinAdvent.

[←536]John5.44.‘Amansometimesallowshimselftobelulledasleepbytheagreeablenoiseofanatteringworld,whichpraisesaPastorforperformingonehalfofhisduty,whileGodcondemnshimfortheneglectoftheother.’Quesnelon2Tim.4.5.

[←537]2Tim.4.5.

[←538]Gal.1.10.‘Jesusbeginshispreaching,notbyflatteringmenintheirinclinations,butbythatwhichismost necessary for them.’Quesnel, onMatt. 4.17. ‘How sweet it is to have this testimony in ourconscience,thatonehasnotbeenafraidofmen,whenitwasnecessarytoserveGod.’Ib.on1Thess.2.‘What!’saidJohnWelsh(aferventScotchMinister,son-in-lawtothecelebratedJohnKnox),‘thatIshouldregardorfearthefaceofanyman,whenIrememberandassuremyselfthatIamstandingbefore that sacred and Glorious Majesty, whose word, in his very sight, I am preaching to hisservantsandcreatures!Believeme,whenthisthoughtentersmymind,Icouldnotpayanyregardtothefaceofanyman,evenifIwishedeversomuchtodoso.’

[←539]Compare2Tim.1.7.

[←540]Gal.2.11-14.PeterandBarnabaswouldnoteatwiththeGentilesinthepresenceofJews.

[←541]1Cor.4.3.

[←542]Matt,23.8.

[←543]Rom.1.18.intheGreek.

[←544]Ezek.2.6.

[←545]Jer.1.19.

[←546]See2Cor.4.1.

[←547]Rev.1.13-20.

[←548]1Tim.6.12.

[←549]Isa.8.12-14.

[←550]Heb.11.27.

[←551]Prov.29.25.

[←552]Onthissubjectseeamostvaluablechapter in theBishopofWinchester’sMinisterialCharacterofChrist—‘Theself-denialoftheMinistryofChrist.’

[←553]ExhortationtoPriests:thatis(asArchbishopSeekerexpoundsit)‘notmakingeithergrosspleasures,ormore refined amusements, even literary ones unconnected with your profession—or power, orprofit,oradvancement,orapplause,yourgreataiminlife;butlabouringchieflytoqualifyyourselvesfordoinggood to thesoulsofmen,andapplyingcarefully to thatpurposewhateverqualificationsyouattain.’—InstructionstoCandidatesforOrders,appendedtohisCharges.Everything,howeverrefined,thathasnotthegloryofGodforitsobject,mustbeincludedintheseterms.

[←554]LecturesonMatt.3.Works,vol.iii.25.

[←555]1Cor.9.25-27.

[←556]Mather’sLifeofEliot.Hisbiographer,inthesamespirit,onhisentranceontheMinistry,havingmetwith the remark—‘that the lack of mortification in a Minister is very often the cause of theunsuccessfulness of his Ministry, resolved to read over Dr. Owen’s valuable Treatise onMortification, with some other books for instruction and direction on the same subject—Life ofCottonMather, byhis son—anexcellent abridgment ofwhichmaybe found among an admirablesystemofChristianBiography,nowpublishingbytheReligionsTractSociety.Seesomehintsonthesubject,intheLifeofOwenStockton,republishedinthesameseries.HenryMartynappearstohavedeeplyfelttheincalculablevalueofthisMinisterialhabit—‘Adespicableindulgenceinlyinginbed’(hewrites soonafterhisOrdination) ‘gaveme suchaviewof the softnessofmycharacter, that Iresolvedonmykneestoleadafifeofmoreself-denial;thetoneandvigourofmymindroserapidly:allthoseduties,fromwhichIusuallyshrink,seemedrecreations.Icollectedallthepassagesfromthefourgospelsthathadanyreferencetothissubject.ItisoneonwhichIneedtopreachtomyself,andmeantopreachtoothers.’Life,p.68.

[←557]1Tim.3.5.

[←558]It was a most important remark of OEcolampadius, commenting, in his celebratedEpistle to theWaldenses,upontheinjunctionofthecelibacyofpriests—‘Itisnotmarriagethatspoilspriests,butsloth, self-indulgence, and the fear of the cross.’ Scott’s Continuation ofMilner, vol. i. 147. Dr.Watts’s cautionwill explain this remarkwith valuableminuteness: ‘Guard’ (he says to his youngMinister)—‘against a love of pleasure, a sensual temper, an indulgence of appetite, an excessiverelishofwineordainties;thiscarnalizesthesoul,andgivesoccasiontotheworldtoreproachalltoojustly.’—HumbleAttempt,pp.80,81.

[←559]Mark4.33.

[←560]Matt.11.29.

[←561]BishopWilson’s sentimentson thispointwere thoseofonewhohaddeeply imbibedhisMaster’sspirit.—‘Thegreatestprelate in theChurch is theonewho ismostconformable to theexampleofChrist,byhumility,charity,andcareofhisflock,andwhoforChrist’ssake,willbeaservanttotheservants ofGod.’ And again—‘God giveme a true and prudent humility; to have nothing of theseculargovernor—toattendtheflockofChristasaservant—tolookbackonhimasmypattern—tostudyhisconductandspirit—tospendandbespentformyflock,andthatImayneverstrivetoliveatease,inplenty,inluxury,repose,andindependence.’SacraPrivata.

[←562]ApersonlamentedtoDr.JohnsonthathehadnotbeenaClergymanbecauseheconsideredthelifeofaclergymantobeaneasyandcomfortablelife.Hereplied,‘Thelifeofaconscientiousclergymanisnot easy. I have always considered a clergymanas the father of a larger family thanhe is able tomaintain.No!sir;Idonotenvyaclergyman’slifeasaneasylife;nordoIenvytheclergymanwhomakesitaneasylife.’

[←563]CompareJohn4.6,31-34.

[←564]CompareMark1.35-38;6.31-34.

[←565]As,forexample,sendingTychicustotheChurchatEphesus,andEpaphroditustoPhilippi;choosingtoforegoasoothingattendantinprison,ratherthanhavetheChurcheslackacomforter!Eph.6.21,22.Phil.2.25,28.

[←566]Newton’s Life of Grimshaw, p. 102. For similar instance of Ministerial self-denial —compareMemoirofOberlin,p.216—ofNeffbyDr.Gilly,pp.133-136(thirdedition)—ofRev.T.Thomason,p.117.

[←567]SeeLuke15.4.

[←568]Heb.12.13.

[←569]Doddridge’sSermonsonthePowerandGraceofChrist,onIs.40.11.

[←570]Charges,pp.122,123.‘Rest,’(saidtheApostolicalBishopWilson,speakingofhimself)‘isacrimeinone,whohas promised to labour all the days of hisLife.’SacraPrivata. Itwas a frequent andimportantpetitionofMr.Whitfield,‘that theLordwouldkeepmefromgrowingslackinthelatterstagesofmyjourney.’Mr.Scottalludestohisownneedofthispetition.(Life,p.280.)Butwhodoesnotneed it in reference to theearlyaswell as ‘the latter stagesof the journey?’Yet evenhere thevoiceofself-denialmaysometimesbe—‘Spareyourself,’—seeMr.Venn’saffectingallusiontohisowncase.Correspondence,pp.176,185,487.

[←571]Part1.Chap.vii.Sect.1.

[←572]Wilkes’sEssayonSignsofConversionorUnconversioninChristianMinisters,p.45.

[←573]Scott’sLettersandPapers,pp.309,310.‘Iwisheveryclergyman’—saidMr.Richmond—‘tohaveamindstoredwithusefulliterature,everyparticleofwhichshouldbeconsecratedtothestudyoftheBible and the souls of men.’ ‘I abhor’—said Baxter (Narrative of his Life) ‘the folly of thoseunlearnedpersons,whorevileordespiselearning,becausetheydonotknowwhatitis;andIdonottakeanypieceoftruelearningtobeuseless.AndyetmysoulapprovesoftheresolutionofholyPaul,whodeterminedtoknownothingamonghishearers(tocomparativelyvaluenootherwisdombuttheknowledge of a crucified Christ).’ ‘I carried along with me in all my studies this great design;namely,ofimprovingthemandtheknowledgeacquiredbythemforthehonourofGod’sname,andthegreaterdiscoveryofhiswisdom,power,andtruth;andsotranslatedmysecularlearningintoanimprovementofDivineknowledge.AndhadInotpractisedthisdesigninmyacquisitionsofhumanlearning,Iwouldhaveconcludedthatmytimewasmisspent:becauseIeverthoughtitunworthyofamanthathadaneverlastingsoul, tofurnishitonlywithsuchlearningaswouldeitherdiewithhisbody, and so become unuseful for his everlasting state, or that in the nextmoment after death itwould be attained,without labour or toil in this life.’ JudgeHale’s account of theGoodSteward.ManyofusmightprofitablysitatthefeetofthisdistinguishedChristianlayman.

[←574]See1Kings20.40.

[←575]‘TheDivine,who spends all his time in study and contemplation on objects ever so sublime andglorious,whilehispeopleareleftuninstructed,actsthesamepartastheeagle,thatsitsalldaystaringat the sun while her young ones were starving in the nest.’ Bishop Horne’s Essays, p. 71. ‘Cananythingbemoreopposed’(asksaneloquentPresbyterofhisbrethren)‘tothesimplecharacterofaheraldofChrist, thanameretasteforelegantliterature,themerelabourofascientificstudent,themereardourofthephilosopherorthehistorian?Wasitforthisthatyouundertookthecureofsouls?Isitforthisthatyoudesertyourprayercloset,yoursickchambers,yourprivatedevotionalduties?Aliterary spirit in aMinister ofChrist is direct rebellion against the first claimsof his highoffice.’BishopofCalcutta’sPrefatoryEssaytoBaxter,p.55.

[←576]Doddridge’s Sermon on the neglect of souls. Works, vol. iii. 258. The sermon is also given in‘Williams’sChristianPreacher.’

[←577]49note,51note.

[←578]Doddridge’sSermon,utsupra.ComparealsohisFamilyExpositor—Noteon1Cor.3.15,andsomeimportanthintsespeciallyaddressedtoyoungMinisters,inhisObservationsontheChildhoodoftheSaviour—OnLuke2.Sect.xiv.SeealsoBishopHorne’sConsiderationsonJohntheBaptist,Sect.v.andColeridge’sadvicetotheyoungParishPriest.

[←579]PrefacetoProfessorFranck’s‘ChristtheSumandSubstanceofHolyScripture,’p.xvii.‘WearetopursueourprincipalstudyatthefeetofJesusChrist.TheSonofGoddeclaredtotheworldwhathehadreceivedfromhisFather;andhisMinistersaretoteachthefaithfulwhattheyhavefirstlearnedfrom theSonofGod.TheApostleprofesseshimself to “knownothing, but JesusChrist, andhimcrucified.” And, indeed, he who knows this truth well, knows all others; he who studies with a‘crucifiedspirit’arrivesatthisknowledgeinadegreeproportionatetohisownneedsandthoseofthechurch. Pastoral Instructions to his Clergy, by Anthony Godeau, Bishop of Grasse and Vence,translatedfromtheFrench,1703.

[←580]SeeMark9.47.

[←581]See2Tim.2.4.

[←582]4Scott’sLettersandPapers,p.309.

[←583]Charges, p. 238. It is no breach of charity to suppose, that to some of usMassillonwould havespoken,ashedidtohisownclergy—‘Whatisthemostunreasonableisthattheclergy,whopleadthenecessityof amusements, areordinarily thosewhohave the leastneedof them,whomostneglecttheirduty,andtheemploymentattachedtotheirvocation.Their lifeconsists inhabitual indolence.Weseeinthemnothingserious,noteveninthedischargeoftheirprofessionalobligations,whichareoften hurried overwith an air of fatigue, of reluctance, and of indecency.What ought to be theirconsolationistheirtrouble.Theyhastenintotheworldwheretheymayforgettheirprofessionandthemselvestogether.’Charges,p.142.

[←584]TheWriterbegstorefertosomelettersfromthepenofamostenthusiasticloverofmusic,writtenundertheinfluenceofthishabit,whichenabledhimtosubjugatehismostfavouritepursuitstothedesignsofhisoffice.LifeofRev.LeghRichmond,pp.397_404.

[←585]Comp.1Cor.6.12.Cecil’sRemains,p.117.

[←586]Comp:Ib.8.10.

[←587]Ib.12.ThispointispowerfullyarguedbyProfessorCampbell,LectureiiionthePastoralCharacter,and by Archbishop Seeker; Sermons, vol. iii. A respectable body of Christians (the Society ofFriends)finditeasytodenythemselvessuchrecreations.OughtthenaministeroftheGospel,whosecharacter should embody the principles of self-denial, complain of these restrictions whichmanytenderaswellasscrupulousconsciencesdeemnecessarytomaintaintheconsecratedsanctityofouroffice?Howpaltry, after all, is this sacrificecomparedwith theworldling’sdailyexerciseof self-denial—“rising up early, sitting up late, to eat the bread of sorrows;” in pursuit of a shadow—abubble—anothing!

[←588]Matt.16.24.

[←589]Gal.5.13.SeesomeexcellentremarksinColeridge’sAdvicetotheYoungParishPriest.

[←590]Adiaphora–mattersthatarenotessentialtofaithandpractice(“permissible”1Cor10.23).

[←591]Rom.14.7.

[←592]Ib.15.1.

[←593]Matt.5.29.‘Hethatisappointedtoministerinholythingsmustnotallowsecularaffairs,orsordidarts,toeatupagreatportionofhisemployment.ItwasagreatidlenessinTheophylact,thepatriarchofConstantinople,tospendhistimeinhisstableofhorses,whenheshouldhavebeeninhisstudy,orinhispulpit,orsayinghisholyoffices.’BishopTaylor.

[←594]Indeed, thetemptationhereis tofallbackintolegalismthroughadisdainforourlibertyinChrist:balance.

[←595]SeethedescriptionoftheJewishteachers,Isaiah56.11.Jer.6.13.Ezekiel34.1-3.Micah3.11.Matt.15.5, 6; 23.14—the contrast of Timothywith the Christian teachers (Phil. 2.20, 21.) the frequentwarningsofMinistersagainst“filthylucre”—1Tim.3.3,8;6.9-11.Titus1.7;1Peter5.2;also2Peter2.3;Jude11.‘HeentersnotbyJesusChrist(intothesheepfold),whoenterswithaprospectofanyotherinterestbesidesthatofChristandhisChurch.Ambition,avarice,loveofease,ordesiretobedistinguished from thecrowd, toenjoy theconveniencesof life,or topromote the interestsofourfamily,andeventhesoledesignofprovidingagainstwant—theseareallways,bywhichthievesandrobbersenter—andwhoeverentersinbyanyoftheseways,orbysimony,craft,etc.,hedeservesnobettername.’QuesnelonJohn10.1.

[←596]‘AhirelingisnottheonewhoperformstheofficeordutyofaMinisterforhireorreward(fortheApostle, or rather our blessed Lord himself says—The labourer is worthy of his hire, or reward,1Tim.5.18;Luke10.7.);butthehirelingistheonewhoendeavourstomakeagainfromgodliness,’etc.Brewster,quotedinBishopMant’sPrayerBook.‘Itisnotthehireling,whofaithfullyfeedingtheflock, is maintained by his Ministry: but he to whom the “filthy lucre” is the great object orinducement.’ Scott in loco. To say the least, pluralities have (with some disinterested, and somenecessaryexceptions)aplausibleconnexionwiththishatefulcharacter.

[←597]SeetheOrdinationandConsecrationservices.‘Colligimus,neminemprobumverbiMinistrum,quinnonidemsitpecunisecontemptor.’Calv.inActs20.33.‘ThemomentastrongandgoverningdesiretoaccumulatepropertytakespossessionofaMinister’smind—hemaypreachwithorthodoxy,andsomedegreeofanimation—hemayvisithisparishioners toacertainextent—buthewillnotbeadevoted labourer in the vineyard who has one object in view—the extension and glory of hisMaster’skingdom—andwhomakesallhispursuitssubservienttothatobject.ItisjustasimpossibleforamantobeagreataccumulatorofpropertyandatthesametimebeafaithfuldevotedMinisterofChrist, as it is to establish a fellowship between light and darkness, Christ and Belial.’ ProfessorMiller’sLetters,pp.433,434.

[←598]Seneca.

[←599]1Tim.6.10.

[←600]Thatis, thereisalargedisparitybetweenwhattheygiveintithesandofferings,andwhattheyareabletogive.

[←601]WilliamBromleyCadogan(1751-1797).

[←602]MassillonhasaremarkablesermononthetemptationofChrist,whichhetransferstothetemptationsoftheMinistry.Itishopedthattheinstruction(unsuitableindeedtothegravityofthepulpit)willnotberejectedonaccountoftheeccentricformofdeductioninwhichitisgiven.I.Aschemetolivelikegentlemen—“Commandthesestonestobemadebread.”ThisdangerbelongstothefirstentranceoftheMinistry.II.Presumptiontoaspireafterpreferment—“Hesethimonapinnacleofthetemple.”ThisbelongstoanaspiringMinister:theseconddegree.III.Aboundlessdesireforrichesandhonourinelevatedstations,bywhichamanisinducedtosubmittoabjectservicesforthesakeofelevation—“AllthisIwillgiveyou,ifyouwillfalldownandworshipme.”

[←603]Mr.Grimshawissaidtohavebeen‘notrigorousinexactinghisdues,butwascontentwithwhathisparishionersbroughthim.’Hewouldsaytothem—‘IwillnotdeserveyourcurseswhenIamdead,forwhatIhavereceivedformypoorlabouramongyou.IwantnomoreofyouthanyoursoulsformyGod,andabaremaintenanceformyself.’Newton’sLifeofGrimshaw,p.124.Ifhecarriedthisprinciple beyond its legitimate bounds, yet the spirit of it is admirable. The truth of ArchbishopSeeker’s remark will be generally admitted—‘A due measure of disinterestedness is one mainrequisiteforthesuccessofaClergyman’slabours.’Charges,p.248.“Iseeknotyours,butyou”2Cor.12.13,14.SeeScotton1Cor.9.13-18.

[←604]The followingmemorandumofBishopWilson, for theuseofhischildren, is in themostelevatedspiritofprimitivedisinterestedness—‘IfIdonotlivetotellyou,whyIhavesavednomoreforyououtofmybishopric,letthissatisfyyou—thatthelessyouhaveofgoodsgatheredfromthechurch,thebettertherestthatIleaveyouwillprosper.Churchlivingswereneverdesignedtoraisefamilies,ortomakeportionsoutofthem,buttomaintainourfamilies,tokeepuphospitality,tofeedthepoor,etc. andonedayyouwill be glad that thiswasmy settledopinion, andGodgrant that Imay actaccordingly.’Stowell’sLife,pp.58,59.

[←605]AdvicetohisClergy.ItmaybefoundinBishopRandolph’sEnchiridionTheologicon,vol.i.orintheClergyman’sInstructor.

[←606]Nihil est tamangusti tamqueparvi animi,quamamaredivitias.Cic.deOfficiis.Lib. i.–There isnothingsonarrowandsmall-minded,astheloveofriches.

[←607]1Tim.6.11.

[←608]CompareHag.1.4.

[←609]Scott’sLife,pp.591,611-614.Comparepp.91,396-398.Works,pp.225,226.Luther’sdyingprayerbreathesthespiritofamanwhohadtrampledtheworldunderhisfeet—DomineDeus,gratiasagotibi, quod volueris me esse pauperem super terram, et mendicum. Non habeo domum, agrum,possessiones,pecuniam,quae relinquam.Tudedistimihiuxoremet filios.Tibi reddo.Nutri,doce,serva—ut hactenus me—O Pater pupilorum et judex viduarum.’ Adam in Vita Lutheri. See alsosimilar testimonies respecting Calvin, and the conviction produced upon the mind of the infidelBayle.Scott’sContin.ofMilner.iii.486-488.

[←610]Matt.5.14.

[←611]See1Thess.2.5.ComparealsoActs20.33-35.

[←612]Comp.Gregory deCura Past. Part. i. ch. xi.Mr. Scott states the impression on his ownmind onperusingthememoirsofLutherandMelancthon,of thedisinterestedspiritcommontomostof theeminentmen,employedinthegreatworkoftheReformation.Hisownapplicatoryremarksarewelldeservingofattention—‘Yes,andifwewouldaspiretobeemployedwithsuccessonsuchhighandholyservices,wemustbecomedetachedmorethanwearefromtheinterestsofthislife.Oh!havewenot become too given to contrive themeans of a goodprovision, and ofmaintaining a handsomestyleofliving?Thiswasneverthespirit,whichwroughtgreatthingsintheChurchofGod.Letusbeware, lest we fall under the sentence, though in somewhat varied sense—“You have yourreward”—in improved circumstances, but in blighted labours.’Continuation ofMilner, vol. ii. pp.181,182.Theclosenessandaccuracyofobservationoftheheathenonthispointisveryremarkable.They consider freedom from the love or care of money the strongest proof of the influence ofChristianity.Itwasremarkedbyoneofthemostintelligentamongthem,ofanativeteacher—‘Therewasonlyoneflawhediscerned—ineverythingelsehewasperfectlybroughtunderthepowerofthegospel—hewasnotcovetous;buthehadadegreeofreluctanceinpartingwithhismoney.’Swartz’sremarkable usefulness was manifestly connected with his high and uniform standard of personaldisinterestedness.SeeDeanPearson’sinterestingLifeofSwartz.

[←613]Herbert’sCountryParson,chap.iii.

[←614]Quesnel on Tit. 1.7. The subject of this Chapter suggests the notice of the opposite spirit ofimprovidence. Distressing embarrassments have often arisen from imprudent marriages, fromwastefulwives,orfrompersonalhabitsofnegligence;bywhichMinistershavebeendegradedbeforetheirpeople,inthelossoftheirrespectability,thetruedignityandindependenceoftheiroffice,andtheirusefulnessinthechurch.Whetherthesedifficultieswereincurredwithoutrationalprospectofdeliverance;orwhethercharitableassistancewascontemplated,asopeningawayofescape;eithercaseismostunworthyofourheavenlycalling.Poverty,aftertheexampleofChristandhisapostles,canneverbe adisgrace: but liberality andwastefulnesswith the resourcesofothers (attended toooftenwithcrookeddevicesforourownpersonal interests),mustbring theMinistry intocontempt.ThestricteconomywhichtheMinisterialincomeoftendemands,isaProvidentialappointment;norcanweoverstepthebounds(exceptperhapsunderparticulardispensations)withoutequaldiscredittoourselves and toouroffice.Theaggravationof theevil is that theembarrassmentsoftenarisenotfromactualnecessity,butfromneedlessexpenditure.Andtherefore,whilewewoulddeprecatethepitifulsavingsofmeanness,wewouldseriouslyrecommendawiseeconomyinmaintainingthestrictbalance between our resources and our wants; and a liberal spirit, within the bounds of thoseresources, to be attained by habits of plainness, simplicity, and self-denial. Restraint in our ownindulgences, liberality to our friends, largeness of heart and sympathy with the poor—andconsecration of all to the service of God—would fully exhibit the high spirit of the ChristianMinistry.

[←615]Mark6.31.

[←616]MacknightonGal.1.17.

[←617]Mr.Fletcher,whenregretwasexpressedathislimitedsphereonhisfirstentranceintotheMinistry,remarkedwithhischaracteristicpiety—‘IfGoddoesnotcallmetosomuchpublicduty,Ihavemoretimeforstudy,prayerandpraise.’Cox’sLifeofFletcher,p.24.ComparealsoQuesnelonGal.1.17-19.—‘The primitive Bishops had places of retirement near their cities, that they might separatethemselvesfromtheworld; lest in teachingothers, theywouldneglect themselves; lest theywouldlose the spiritofpiety themselves,while theywereendeavouring to fix it inothers.’Bp.Wilson’sSacraPrivata. Indeed this appears to be the ordinary course ofMinisterial preparation.Moses inMidian—(Exod.2.15;3.1.)JohntheBaptistinthedesert(Luke1.80;3.2.)—JesusinNazareth(Matt.2.23.)weretrainedinretirementfortheirpublicwork.

[←618]Letterix.appendedtohisLife.‘Howgreatisthedifference’(observesQuesnel)‘betweenapreacherformedgraduallybythehandofGodinretirement,fasting,andprayer;andthoseordainedinhaste,whohavenootherschoolbuttheworld,noothermastersbutthemselves,andnootherpreparationthanhuman studies, interruptedbyworldlyconversations,diversions!’ etc.OnLuke3.2.CompareBishopofWinchester,pp.62-66.

[←619]AdvicetotheYoungerClergyofCarlisle.

[←620]BishopBurnet’sadviceonthesubjectistrulyepiscopal—‘Togivethestudiesoftheclergytheirfulleffect;apriestthatismuchinhisstudyoughttoemployagreatpartofhistimeinsecretandferventprayer, for thedirectionandblessingofGodinhis labours, for theconstantassistanceofhisHolySpirit, and fora lively senseofDivinematters, so thathemay feel the impressionsof themgrowdeepandstronguponhisthoughts.Thisandonlythiswillmakehimgoonwithhiswork,withoutwearying,andalwaysrejoicinginit.Thiswillmakehisexpressionsofthesethingstobehappyandnoble,whenhecanbringthemoutofthegoodtreasureofhisheartthatiseverfullandalwayswarmwiththem.’PastoralCare,chap.viii.

[←621]Thus Cyprian speaks of his ownMinistry—‘Non solum proferimus verba, quae de Scripturarumsacris fontibus veniunt, sed cum ipsis verbis preces ad Dominum et vota sociamus.’ De bonopudicitiae. – Not only do we bring forth the words that come from the source of the sacredScriptures,butwiththeseverywordsarejoinedtogetherourprayersandvowstotheLord.

[←622]Charges,pp.24,25.Inthesameimpressivelanguageheaddresseshisclergyinanotherplace—‘Mybrethren—a pastorwho does not pray,who does not love prayer, does not belong to thatChurchwhich“prayswithoutceasing;”heisadryandbarrentree,whichcumberstheLord’sground;heistheenemy,andnotthefatherofhispeople;heisastranger,whohasusurpedthepastor’splace,andtowhomthesalvationoftheflockisindifferent.Wherefore,mybrethren,befaithfultoprayer,andyourfunctionswillbemoreuseful,yourpeoplemoreholy,your labourswillprovemuchsweeter,andtheChurch’sevilswilldiminish.’Disc.Synod.

[←623]Comp.1Kings3.7-9.

[←624]Comp.Acts6.4.

[←625]SeePsalm25.14.Comp.2Cor.3.5,6.

[←626]Rev.3.2.

[←627]SeeCol.4.12.

[←628]‘Thekingdomofheavenmustsufferviolence,andthepeoplewillnotordinarilybebroughtintoitwithoutsomeviolence:butletmetellyou,itisnotsomuchtheviolenceofthepulpit,thatdoesthedeed,astheviolenceofthecloset.’Bp.Sanderson’sSermononRom.15.5.

[←629]Dr.Preston:formerlyMasterofEmmanuelCollege,Cambridge.ThusArchbishopSeekergavethisvaluableandencouragingadvicetohisclergy—‘Formyourselvesthoroughlybydevoutmeditationand ferventprayer toseriousnessofheart,andzeal for theeternalwelfareof souls; for theneverythingelsethatyouaretodowillfollowofcourse.’Charges,p.267.

[←630]Luke3.21.

[←631]Ibid.6.12.

[←632]Markl.21-35.Wecannotcontemplatetoocloselythispatternofinterminglingseasonsofheavenlycommunionwithactivelabour.Willnotaspiritualpastordelightintheshadeaswellasinthesun-shine,andlovetobealonewithGod,whileheismostcloselyengagedinhiswork?

[←633]Martyn’sLife,pp.60,62.

[←634]Scott’sLettersandPapers,p.313.

[←635]Matt.6.6.

[←636]Gilpin’snotesonFletcher’sPortraitofSt.Paul,pp.50,51.

[←637]Isaiah45.11

[←638]PresidentEdwards’ThoughtsontheRevivalinNewEngland.PresidentEdwards’Thoughtson theRevivalinNewEngland.

[←639]James3.5.

[←640]Acts14.13.

[←641]QuesnelonActs14.15.Saepesibidesemensipsamentitur,etfingitsedebonoopereamarequodnonamat:demundiautemgloria,nonamarequodamat.Gregor.deCuraPastor.Comp.Bowles.Lib.i.c.8.

[←642]Hab.1.16.

[←643]Thevoiceofthepeople.

[←644]Prov.27.3.‘Itisaveryuncommonthingformennottoreceiveatleastonepartoftheglorythatisofferedthem.ThisisthetouchstonebywhichthefidelityoftheMinisterofChrististried.Wevalueourselvesuponrejectinggrosscommendations,andextravagantflattery,becausewewouldnotmakeourselvesridiculous.Butwhenthepraiseisfineanddelicate,andtheincensepreparedwithart,howseldom it is thatwewill refuse tobe intoxicatedby it!’—QuesnelonActs14.13.14. ‘Siministerverbi, laudatur, versatur in periculo.’ Augustine.— If a minister of the word is praised, he isconcernedwith the danger. ‘They are not our best friends that stir the pride of our hearts by theflatteryoftheirlips.ThegracesofGodinothers(Iconfess)arethankfullytobeaccepted,andunderdiscouragements and temptations they are to bewisely andmodestly spoken of; but the strongestChristiansscarcelyshowtheirownweaknessinanyonethingmorethantheydoinhearingtheirownpraises.Christian!Youknowyoucarrygunpowderwithyou.—Desire those thatcarryfire tokeeptheir distance from you. It is a dangerous crisis, when a proud heart meets with nattering lips.Faithful,seasonable,anddiscreetreproofsaremuchsaferforusandadvantageoustomortifysininour souls.’Flavel.Mr.Walkermentionsamong ‘the thingsprincipally to lament—theworkingsofconceit—especiallyintalkingorhearingofwhatwasdonebyme,whichhascostmeadealofself-condemnation,andneededmuchfearandwatchfulnesstooppose.InthebeginningIsawlittleofit,andlessofitsevil;andthoughnowitisonlyrarelythatIexperiencewhatIcallasensibleconceit—thepleasingticklingoftheheart—yetIhavecausetofearaworsething:amoresettledself-opinionwhichwantstoreceivecommendationasitsdue,andexpectssubmissioninothers.’Life,p.453.

[←645]Life, p. 43. The same Christian tenderness and self-suspicion appeared upon the report of hisMinisterialsuccess—‘Iwasencouragedandrefreshedbeyonddescription,andcouldonlycheerfullyandgratefullyoffermyselfuptoGod’sservice:butatthesametime,itwasachecktomymindtoreflect that, thoughGodmight in his sovereignty bless hisword bymymouth, Iwas not on thataccountlesssinfulinmyMinistrations.’

[←646]Numb.11.29.

[←647]Phil.1.15-18.

[←648]Derivedbylogic,withoutneedingpriorobservedfactstoproveit.

[←649]Isa.42.8.

[←650]Isa.10.15.

[←651]1Cor.4.10.

[←652]2Cor.12.9.

[←653]Pathos:astylethathasthepowertoevokefeelings.

[←654]Acts20.28.1Tim.4.16.

[←655]John17.17.

[←656]Matt.5.13,14.

[←657]Cic.deOrat.lib.1.

[←658]LetteronToleration.

[←659]ReformedPastor.‘Notheologicalerudition,assuch,cananswerthequestion—“WhatmustIdotobesaved?” He who furnishes the reply, must have something better—the possession of the samereligion,whichonlythencanhesatisfactorilyexplain toothers.Otherwisehewilleitherbestruckdumbbytheenquiry,orbeablind leaderof theblind,confident inhisownwisdom,andliable toperisheverlastinglyinthatwisdom.’Antichrist,bytheRev.J.Riland,p.118.‘Nequeenimaliorumsalutemsedulounquamcurabit,quisuamnegligit.’CalvinonActs20.28.‘UnlessChristislearnedspirituallyandreally,DivineswillspeakofthewordofGodasmenspeakofriddles,andaspriestsinformer times said thematins [morning prayers inLatin],when they hardly knewwhat they said.’PerkinsonGal.1.15.

[←660]Brainerdremarkedtohisbrotheronhisdeath-bed—‘WhenMinistersfeelthesegraciousinfluencesontheirhearts,itwonderfullyassiststhemtocomeattheconsciencesofmen,andasitwere,handlethemwiththeirhands;whereaswithoutthem,whateverreasonororatorywemakeuseof,weonlymake use of stumps instead of hands.’ See Appendix to his Life—a choice piece of MinisterialBiography.

[←661]2Cor.1.4-6.

[←662]Ib.4.13.

[←663]Walton’sLifeofGeorgeHerbert.

[←664]Referring to an affecting incident in Origen’s history, when soon after his excommunication forhavingsacrificedtotheidols,hewasrequested,andinaconstrainedmanner,topreachatJerusalem.HeopenedhisBible,Psalm1.16.“TothewickedGodsays,whydoyoupreachmylaw?”andhewassoovercomebytheremembranceofhissinthatheclosedthebookwithtears,andmeltedthewholecongregation in sympathywith his sorrow—Clark’sMarrow ofEccles.Hist,where his ownmoststrikingexpressionsofgriefandcontritionaregivenontheoccasion.Pp.20-23.

[←665]ReformedPastor.‘Topreachofregeneration,offaith,whenamanhasnospiritualunderstandingofthesethings,istotalkofthesweetnessofhoneywhenwenevertastedit;oroftheexcellenceofsuchacountrywhichwewereneverin,butknowonlybymaps.IfyouknowthetruthsofGodonlybybooks,onlybyauthors,andyourownheartdoesnotfeelthepowerofthesething,thenyouareonlyliketheconduit that letsoutwineorrefreshingwater toothers,butyouyourselfdonottasteit;orlike the hand that directs the passenger, but you yourself stand still.’ Anthony Burgess’sFuneralSermonforRev.T.Blake.

[←666]Matthew12.34.

[←667]ThiswasDoddridge’scustom.—SeeLife, chap. ii.Dowenot thuspenetrate intoour subjectwithmoredepthandspiritualdiscernment,thanmerethoughtorcriticalstudycouldfurnish?Formaynotthese be employed even upon our pulpit exercises, without any of that tender seriousness andcompassion for perishing souls, and sense of Ministerial obligation, which become the publicdischarge of our office?Mr. Robert Bolton (one of the most eminent divines in the seventeenthcentury)professedonhisdeath-bed,‘thathenevertaughtanygodlypoint,unlesshefirstworkeditonhisownheart.’Mr.ShepardofNewEnglandgavethesametestimony.Howconfidently,whenwehave thus proved our armour, may we venture to recommend it! It was the neglect of thiswatchfulnessthatmadealateeminentMinisterremarkthat,inpreparingsermonsforothers,hehadsometimesbeenindangerofdestroyinghisownsoul.

[←668]1John1.1-3.

[←669]John1.36.

[←670]Thejudgmentoftheancientchurchwasmostconcurrentonthisparticular.‘Nonpossuntqua?doceshabere firmitatem, nisi ea prior feceris.’ Lactan. Instit. Lib. 4. c. 24. ‘Non confundant opera tuasermonemtuum:ne,cumEcclesialoqueris,tacitusquilibetrespondeat,curergohaecquaedicis,ipsenon facis? Sacerdotis Christi os, mens, manusque concordent.’ Hieron. ad Nepot. The council ofTrentalsoexhibitedanelevatedstandardofMinisterialconsistency—‘Nihilest,quodaliosmagisadpietatem etDei cultum assidue instruat, quam eorum vita et exemplum, qui seDivinoMinisteriodedicarunt, etc.Quapropter sic decet omnino clericos in sortemDomini vocatos, vitam,moresquesuos omnes componere, ut habitu, gestu, incessu, sermone, aliisque omnibus rebus nil nisi grave,moderatum,acreligioneplenumpraeseferant,etc.’Concil.Trid.Sess.22.c.1.Carehowevermustbetakentodistinguishbetweentheself-righteousnessofamereexternalgravity,andthatspiritualityof character which results from evangelical principles, and influences the heart to Ministerialdevotedness.

[←671]Blackwell’sMethodasHomiletica,1712—avaluablework.

[←672]‘ThePriest,’(observesBishopBull)‘whoisnotclothedwithrighteousness—thoughotherwiserichlyadornedwithalltheornamentsofhumananddivineliterature,andthosegildedoverwiththeraysofseraphicprudence—isyetbutanaked,beggarly,despicablecreature,ofnoauthority,nointerest,nouse, no service in the Church of God.’ Sermon in Clergym. Instruct, p. 286. The inscription—‘HolinesstotheLord’—uponthecostlydressoftheHighPrieststronglymarkstheadorningoftheprofessionoftheministersofthesanctuary.Exod.28.28-30.with39.30,31.CompareLev.21.21.

[←673]Scott’sSermon.Compare1Timothy4.12.

[←674]TheophylactonMatt.5.2.

[←675]John10.3,4.TheministerwhowouldwinhispeoplemustnotonlyDoctoremvirtutisseprcebere,sedducem—asLactantius;‘utsiprscipientemsequinolint,sequanturantecedentem.’Bp.Reynold’sWorks,p.1061.TheinscriptionwhichHerodotusmentionsonthetombofanEgyptianking,shouldbetheMinister’smotto—‘Eivemetivorewn,ensebnvestw.’WhatCiceroappliedtotheSenate,oughttobesaidhere—‘Isordovitiocareto:caeterisspecimenesto.’DeLeg.Lib.iii.

[←676]ConsiderationsonJohntheBaptist,p.84.

[←677]John5.35.

[←678]‘Youmaybeinnocent,andyetnot“zealousofgoodworks:”butifyouarenotthis,thenyouarenotgoodministersof JesusChrist.Youmustbe excellent, not tanquamunusdepopido, but tanquamhomoDei—notafterthecommonmannerofmen,but“afterGod’sownheart”—notonlypure,butshining—not only blameless, but didactic, in your lives; that as by your sermons you preach “inseason”—sobyyourlivesyoumaypreach“outofseason,”thatis—atallseasons,andtoallmen;that “seeing your goodworks, theymay glorify God on your behalf” and on their own.’ BishopTaylor’sSermonontheMinister’sdutyinlifeanddoctrine,Works,vol.vi.‘Whenprejudicesaretobe overcome, or ignorance to be removed, it is necessary to show, that theman, who labours tointroducenewmodesof feeling and thinking, is not only the convert of his ownopinions, but anexample of their practical influence in forming a spiritual character.’ Bishop of Winchester’sMinisterialCharacterofChrist,p.285.

[←679]1Sam.2.17.MarktheLord’sjudgment,Jer.23.15.Lev.10.1-3.

[←680]Nisi ipsisacerdotes inomnibusvirtutibusChristian is fideliumexemplariasint—plus improbavitadestruunt, quam sana doctrina aedificant: dedecori sunt sanctissimse religion!; de veritate eorum,quaepraedicantaddubitaredocent:atqueitalibertinismoetatheismolatamportampandunt.Wits,deVeroTheologo.HencetheseveresarcasmagainstinconsistentMinisters—‘That,wheninthepulpit,theyoughtnevertocomeout:and,whenout,theyoughtnevertogoinagain.’

[←681]Mal.2.5,6.

[←682]Mark6.20.John5.35.Comp.Acts11.24,andDoddridge,onJohn8.30.

[←683]See1Thess.1.5,9.

[←684]QuesnelonMark6.33.

[←685]Mather’sLifeofEliot–Ashetaught,sohelived,andhowhelived,thushetaught.

[←686]SeeChap.vi.

[←687]Can.1.6.Comp.1Cor.9.27.

[←688]SeeHosea9.7.

[←689]Martyn’s Life, p. 60. How instructive was his godly jealousy in watching against this subtletemptation!‘Isee’(heobservesatalaterperiod)‘howgreatthetemptationsofaMissionaryaretoneglect his own soul.Apparently outwardly employed forGod,my heart has been growingmorehardandproud.Letmebetaughtthatthefirstgreatbusinessonearthisthesanctificationofmyownsoul,soIwillberenderedmorecapablealsoofperformingthedutiesoftheMinistryinaholyandsolemn manner.’ pp. 263, 264. The same incessant watchfulness was exercised in the work oftranslations—‘MaytheLordinmercytomysoulsavemefromsettingupanidolofanysortinhisplace;asIdobypreferringevenaworkprofessedlyforhim,tocommunionwithhim!“Toobeyisbetterthansacrifice;andtohearkenthanthefatoframs.”Letmelearnfromthis,thattofollowthedirect injunctionsofGodaboutmyownsoul, ismoremyduty, than tobeengaged inotherworksunderthepretenceofdoinghimservice.’p.272.

[←690]Wilkes’sEssayonConversionandUnconversioninChristianMinisters,p.14.

[←691]Analogy,Parti.ch.5.PaleymentionsamongthechiefimpedimentstotheChristianMinistry—‘theinsensibilitytoreligiousimpressions,whichaconstantconversationwithreligioussubjects,andstillmore, a constant intermixture with religious offices, is likely to induce.’ He remarks more justly—‘that the consequence of repetition will be felt more sensibly by us who are in the habit ofdirectingourargumentstoothers;foritalwaysrequiresasecond,aseparate,andanunusualeffortofthe mind, to bring the conclusion back upon ourselves. In all the thoughts and study which weemployuponourarguments,whatweareapttoholdcontinuallyinviewistheeffectwhichtheymayproduce upon those who hear or read them. The further and best use of our meditation (theirinfluence on our ownhearts and consciences) is lost in the presence of the other.’ Sermonon thedangersoftheClericalCharacter,Works,viii.137-142.

[←692]MassillonspeakswithawfulsolemnityofthecaseofaformalMinister—‘HecontractsacallousnessbyhisinsensiblewayofhandlingDivinematters;bywhichhebecomeshardenedagainstthem,andbywhichheissofarputoutofthereachofconviction,inalltheordinarymeansofgrace,thatitisscarcely possible he can ever be awakened, and by consequence, that he can be saved.’ Not lessawful is the languageofDr.Owen—‘He thatwouldgodown to thepit inpeace, lethimobtainagreatreputeforreligion;lethimpreachandlabourtomakeothersbetterthanheishimself,andyetin themeantimenotneglect tohumblehisownheart towalkwithGod inamanifestholinessandusefulness:andhewillnotfailofhisend.’SermonsandTracts,folio,p.47.‘Itisshocking’(asanoldwriterpointedlyremarks)‘tofallintohellfromunderthepulpit—howmuchmoresofromoutofthepulpit!Isitsupposed,thataholyofficemakesusholy?Letitberemembered,thatthosewhofromtheirearliestchildhoodwerefedwithconsecratedfood,andbreathedtheairofincense,“weresonsofBelial—theyknewnottheLord”(1Sam.2.12.)Canweforget,thatJudas“fellfromhisApostleship,thathemightgotohisownplace?”Acts1.25.DoesnoteveryunconvertedMinistercarryaboutwithhiminhisverycommissionhisownsentenceofcondemnation?Mark16.16.

[←693]Quesnelon1Tim.3.12.

[←694]1Tim.3.5.OurChurchfullyrecognizestheimportanceofthissubjectindemandingofeachofhercandidatesfortheholyofficeadistinctpledgeoffamilygodliness.—‘Willyoubediligenttoframeand fashion yourselves and your families according to the doctrine of Christ, and to make bothyourselvesand them, asmuch as it lies in you,wholesome examples and patterns to the flock ofChrist?’ ‘Iwill applymyself to it, theLord beingmyhelper.’Service forOrdination ofDeacons.‘This is the injunction of the Apostle, 1Tim. 3.12. And the same commandwas enforced by theancient lawsof thechurch,whichweremuchstricterconcerningClergymen’swives,children,andservants, than those of the laity. The houses of Ministers should be the schools of virtue, littleemblemsofachurch,andpatternsforall theirparishioners,ofpeaceandgoodorder,sobriety,anddevotion.’ Comber. Compare alsoDr.Nicholls, in BishopMant’s notes on the service.—Itwas afrequentpetitionof theexcellentPhilipHenryinhisfamilyworship‘Thatwemighthavegracetocarry it, as aMinister, and aMinister’swife, and aMinister’s children, and aMinister’s servants,shouldcarryit,sothattheMinistrymightbeblamedinnothing.’Life,p.81.ThetestimonyonthispointofoneofthemostdeterminedenemiesofChristianity,isalsoremarkable.TheemperorJulian,in endeavouring to re-establish Paganism—and considering (as he declares) ‘the strictness andsanctity professed by Christians, one of the main causes of the prevalence of their faith—givesdirections(unquestionablycopiedfromtheinjunctionstotheprimitivepriesthood)thattheheathenpriestsshouldbemenofserioustemperanddeportment,thattheybeneitherexpensivenorshowyintheirdress—gotonoentertainmentsexceptthosemadebytheworthiestpersons—neverbeseenatthepublicgamesandspectacles—andtakecarethattheirwivesandchildrenandservantsarepiousaswellasthemselves.’Fasestetabhostedoceri.[It is right,andtaughtbyanenemy]ArchbishopSeekerthusbrieflyappliesthistestimony,‘Letnot(Ientreatyou)thisapostateputyoutoshame.’Jul.Epist.49,adArsac,pp.430,431.Fragm.Epist.pp.301-305.Seeker’sCharges,pp.244,245.

[←695]1Sam.2.17.3.13,withTit.1.5,6.

[←696]1Sam.2.29.

[←697]Richmond’sLife, p. 294, 295.TheMosaic law severely punished the transgression of thePriest’sdaughter,forthedisgracewhichshethusbroughtupontheholyoffice.Lev.21.9.

[←698]Chap.x.

[←699]Clark’sMarrowofEcclesiasticalHistory,p.222,andFox’sActsandMonuments,vi.644.

[←700]Alleine’sLifeandLetters,pp.97-100.

[←701]Gen.18.19.ComparePhilipHenry’sLife,pp.82-86.CottonMather’sfamilypictureislessknown.Heprayedforeachofhischildrendistinctly,and interested themearlywithengagingstories fromScripture, as the vehicle of inculcating lessons of practical usefulness.He always had aword forthemwhentheyfellinhisway.Theirhabitsofsecretprayerwereformedearly,andoftenbroughttomind—‘Child, don’t forget every day to go alone and pray, as you have been taught.’ Heendeavoured toenlarge theirminds inChristian lovebyengaging themdaily insome‘essay todogood’foroneanother.Heencouragedandcommendedthemwhenhesawthemtakepleasureinit;andhe let themknow thatbackwardness in itwashighlydispleasing tohim.When theywereoldenough,hewouldtakethemalone,onebyone;andaftermanyaffectionateandsolemnchargestofearGod, to loveChrist,andtohatesin,hewouldlet themwitnesshisearnestmeltingprayersontheiraccount.HecatechisedthemoneverypartoftheGospel,turningeverytruthintoaquestionasthebestwayofgainingtheirattention,informingtheirmindsaboutit,andapplyingittotheirhearts.ItisnowonderthatsuchdiligenceinthedomesticMinistrywereassociatedwithuncommonpowerin his public work. The pattern expounded the doctrine with irresistible force of application andencouragement.

[←702]See some striking matter of conviction on ‘suspicious appearances in a Minister’s Family,’ in‘NegativeRulesgiventoaYoungMinister.’—Cecil’sRemains.

[←703]1Tim.3.11.

[←704]Fletcher’sPortraitofSt.Paul,p.129.note—‘AMinister’spublic laboursare intimatelyconnectedwith his private and domestic consolations. A Minister’s wife may be a main-spring ofencouragementordiscouragementtoherhusbandinallhisarduousandanxiousoccupationsforthegoodofhisflock.Verymuchmayoftendependonherexampleanddemeanour.’—LetterofRev.L.Richmondtohisdaughter,onthedayofhermarriagetoaClergyman.Life,p.511.

[←705]The late excellent Rev. H. C. Ridley’s ‘Parochial Duties practically illustrated’—(Seeleys andHatchard.)—amostinterestingandexcitingsketchofMinisterialdevotedness.

[←706]1Cor.7.39.

[←707]Ibid.32,33.

[←708]‘Itisscarcelytobecalculated,’(remarksMr.Cecil)‘whataninfluencethespiritofaMinister’swifewillhaveonhisown,andonallhisMinisterialaffairs.Ifshedoesnotcomeuptothefullstandard,tothatextentshewillimpedehim,derangehim,andunsanctifyhim.Ifthereissuchathingasgoodin theworld, it is in theMinisterial office. The affairs of this employment are the greatest in theworld.Inprosecutingthesewitharightspirit,theMinisterkeepsinmotionavastmachine;andsuchare the incalculableconsequencesofhiswife’scharacter tohim, that, ifshedoesnotassisthiminurgingforwardthemachine,shewillhangasadeadweightonitswheels.’—Cecil’sRemains.

[←709]See Numb. 11.11-17, with Prov. 18.22; 19.14. Mr. Baxter thus solved the question—‘Should aclergyman marry?’ ‘Yes; but let him think, and think, and think again before he does it.’ ‘Quodstatuendumestsemel,deliberandumestdiu.’[Thatdecisionisonce;deliberationislong.]Adherencetothisrule,actedoutinprayerforDivinedirection,willbenotlessinstrumentaltopersonalcomfortthantoministerialusefulness.

[←710]LetusmarkthefemaleobligationsoftheMinistry,atonceconfirmedandencouragedbyadeath-bedtestimony—‘Wheneternitywasfullinview,andwhensheexpectedtostandshortlybeforethebarofGod,shecouldanddidsay—‘Ihavelabouredfortheparish:yes,Ihavelabouredfortheparish;and,if theLordsparesmy life, Iwillallowmorefor it thanIhaveeveryetdone.’FuneralSermonforMrs.Bolland,wifeofRev.W.Bolland,Swinehead,Lincolnshire.Thisinstance,amongmanyothers,mayshowthat,ifthereisnoexpressletterofScripturerequirementonthesubject,theobligationisacknowledged, and it is felt to be legitimately inferred from the post, which theMinister’s wifeofficiallyandrelativelyoccupiesintheChurchofChrist.AnotherinstructiveinstancemaybeseeninMemoirsofMrs.J.Bickersteth,Acton,Suffolk—byherbelovedpartner.Asmallwork—‘HintstoaClergyman’sWife,’willsupplymanyvaluablesuggestions.

[←711]Haveanegativeeffecton,esp.bysomehowrestricting;infringeupon.

[←712]CottonMathermentionsaninterestinginstanceofthisinaMinister’swife—thatthewomenwouldfreely‘opentheirgriefs‘toher;‘who,acquaintingherhusbandwithconvenientintimationsthereof,occasionedhiminhispublicMinistrymoreparticularlyandprofitablytodiscourseonthosethingsthatwereofeverlastingbenefit.’Mather’sNewEngland,Bookiii.p.17.

[←713]WhenthelateBishopTurnerwasaparishpriest,nolessthaneleveninstancesofdecidedconversioncrownedtheself-denyinglaboursofaminister’swife.

[←714]Philip Henry’s Life, pp. 72-81.Mr.Wesley, in recommending Philip Henry’s Life to his people,pointedouthismodeofconductingfamilyworshipasapattern.

[←715]Scott’sLife,pp.71-76.

[←716]1Tim.3.2.Matt.13.52.AnAmericandivineencouragedhissontothesefamiliarexerciseswiththeassurance,thathehadfoundasmuchadvantagebythemasbymostofhisotherstudiesindivinity:adding,thathelookedatitastheLord’sgraciousaccomplishmentofthatword—“ShallIhideanythingfromAbraham?ForIknowthatAbrahamwillcommand,”etc.Mather’sNewEngland,iii.150.

[←717]1Tim.4.14.2Tim.1.6.

[←718]Ecc4.12.

[←719]AlludingtoHos.14.7.

[←720]PhilipHenry’sLife,p.192.

[←721]Mr.Scottremarks,inalettertohisson—‘Imustbeallowedtothinkthatwedonothavesuccess,becausewedonotask,andbecausewedonotstirothersuptoexpectandtoasktheblessingfromGodonly.’Life,p.393.

[←722]Comp.Matt.8.2,3.9.2.Mark11.22,23,withMatt.13.58.Mark6.5,6.

[←723]Comp.Matt.21.22.1John5.14,15.

[←724]Matt.9.29.

[←725]Isaiah9.7.

[←726]Calvinremarksonthisground,thatMinistersshouldgoupintothepulpittopreachthewordofGodin his name, with that strength of faith so as to be assured that their doctrine can no more beoverthrownthanGodhimself.Commenton2Cor.3.

[←727]CompareJer.9.with20.etc.

[←728]Mal.2.15.CompareCol.1.19,withJohn1.14,16.3.34.

[←729]See2Kings4.31.

[←730]Gen.5.29.AndhecalledhisnameNoah,saying,"Thisonewillcomfortusconcerningourworkandthetoilofourhands,becauseofthegroundwhichtheLORDhascursed.”

[←731]Psalm74.9.

[←732]Hos6.4.

[←733]Equalityofdistribution.

[←734]2Cor.2.16;3.4.

[←735]2Cor.12.9.

[←736]Ibid.3.5,6—“whoalsohasmadeus”etc.

[←737]Mark9.23.

[←738]CompareMatt. 17.20. ‘There are perhaps, but fewMinisters ofChrist’ (observesQuesnel on thisverse)‘towhom,ontheiraddressestohiminprayer,hemightnotanswer:thattheweaknessoftheirfaithisahindrancetotheconversionandimprovementofsouls.’

[←739]Luke17.5.

[←740]See1Cor.1.21.

[←741]Compare2Peter2.5.withHeb.11.27.Acts4.24,31.

[←742]2Cor.4.7.

[←743]Eccles.11.1.

[←744]James1.5.

[←745]2Cor.12.9.

[←746]Itisspecially“thetrialoffaith”thatwillbe“foundtopraise,andhonour,andgloryattheappearingofChrist.”—1Peter1.7.

[←747]Thatis,whenwehavewithstoodthem,sustainedbyfaithinGod.

[←748]1Thess.1.3.

[←749]ManyofuscanemotionallyenterintoBrainerd’sexperience,bothinhisdepressionsandsubsequentelevations.—‘Oh!howheavy’ (he says) ‘ismywork,when faithcannot takeholdof anAlmightyarmfor itsperformance!ManytimesIhavebeenreadytosink in thiscase.BlessedbeGodthatImayrepair toafullfountain.’‘Istaggeralongunder theburden’—writesanotheragitatedMinister—‘like the poor travellers cast away in the desert, ready every step to sink under it. Butwhen itseemsasifIcouldnottakeanotherstep,butmustliedownanddie,somespringopenstomyview,andIgetstrengthandcouragetodragonalittlefurther.’MemoirofDr.PaysonofAmerica.

[←750]Matt.14.30.

[←751]Matt.16.26.

[←752]John3.16.

[←753]2Cor.4.17,18.

[←754]Rom.8.18.

[←755]1John2.15-17.

[←756]Cecil’sRemains. ‘He spoke,’ (observesDr.Bates andDr.Manton) ‘as one that had a living faithwithinhimofdivinetruth.’‘Thatwearesoweakinthefaith,isthegreatestimpedimentofall.Henceitis,thatwhenweshouldsetuponamanforhisconversionwithallourmight,eveniftherearenostirringsofunbeliefwithinusas towhether there isaheavenandahell—yetat least thebelief inthemis so feeble that itwill scarcelyexcite inusakindly, resolute,andconstantzeal; so thatourwhole motion will be but weak, because the spring of faith is so weak. O what need, therefore,Ministershaveforthemselvesandtheirwork,tolookwelltotheirfaith;especiallytoseethattheirassent to the truth of Scripture, about the joys and torments of the life to come, are sound andlively.’—ReformedPastor.

[←757]2Cor.5.8,9.

[←758]2Tim.1.12.

[←759]Acts27.23.

[←760]Neh.8.10.

[←761]Workispleasure.

[←762]Matt.12.58.Mark6.5,

[←763]PastoralCare,chap.vii.

[←764]1Cor.4.1.BishopBurnetmentionsthewisecounselgiventohimatanearlyperiodofhisMinistry—to combine with the Ecclesiastical study of the primitive church, a view of the solemn sense ofMinisterialobligation,almostuniversallyentertainedatthattime;conceiving,‘thattheargumentinfavouroftheChurch,howeverclearlymadeout,wouldneverhaveitsfulleffectupontheworld,tillwe could show a primitive spirit in our administration, as well as a primitive pattern for ourconstitution.’‘Thisadvice*(addstheBishop)‘madeeventhenadeepimpressiononme;andIthankGodthesenseofithasneverleftmeinthewholecourseofmystudies.’

[←765]‘Halt’meanscrippled.Thisquoteisfromthe14thcenturypoemCursorMundi,fromNorthumbria.

[←766]Pastoral Care, chap. iv. Comp. Preface. Nearly to the same purpose he remarks in another place—‘Maintainingarguments formorepower thanwehave,willhavenoeffectunless theworldsee,thatwemakeagooduseoftheauthorityalreadyinourhands.ItiswiththeClergyaswithPrinces.Theonlywaytokeeptheprerogativefrombeinguneasytotheirsubjects,andfrombeingdisputed,istomanage itwholly for theirgoodandadvantage.Thenallwillbe for it,when they find it is forthem.LettheClergyliveandlabourwell,andtheywillfeelasmuchauthoritywillfollow,astheywillknowhowtomanagewell.Theywillneverbesecuredorrecoveredfromcontempt,exceptbylivingandlabouringastheyshould.’ConclusionoftheHistoryofhisowntimes.2Cor.13.3.

[←767]John3.2.

[←768]Rom.11.13.

[←769]Gal.4.14.

[←770]ReformedPastor.

[←771]Hooker,Bookv.18.

[←772]Jude.1.14;2Peter2.5.

[←773]Gen.14.14.marg.18.19.

[←774]Exod.24.12.Numb.11.16,24,25.

[←775]ComparewholeBookofDeuteronomy,withJoshua22-24.

[←776]1Sam.10.5,6.Scottinloco.

[←777]CompareNeh.8.4-8.withActs13.14,15;15.21.

[←778]Isa.61.1,2,withLuke4.16,21,43.

[←779]Ps.40.9,10,withLuke19.47.

[←780]Mark3.14.

[←781]Matt,28.18-20.Mark16.15withLuke24.47-49.

[←782]Acts5.20,21,42;20.20,21,withRom.15.19;Col.1.23.

[←783]TheHomilies(orpopulardiscourses—omlia,fromomilos,amultitude)oftheancientfatherstwice—occasionally ifnot frequently—three timeson theSabbath,aresufficientevidenceon thispoint.CompareBinghamandCave.Mosheimmarksthesimplicityofpreachinginthesecondcentury,anditssubsequentdeclensioninthetimeofOrigen.Inlaterages,thecorruptionassumedanotherformnot less darkening to the light of God—when the public instructions were drawn not from theScriptures,but fromthewritingsof the fathers;and theChurchsunk intodarknessbyher implicitfaithinthesemostfallibleguides.

[←784]Compare 1Cor. 1.17, 18, 21. Rom. 10.14-17. ‘Praedicatio verbi est medium gratiae divinitusinstitutum, quo res regni Dei publice et explicantur et applicantur populo ad salutem etaedificationem.’Bowles’Past.Evang.Lib,ii.c.i.ArchbishopGrindalinhiscelebratedremonstrancetoQueenElizabeth,uponherrestraintathispreachingexercises,wellpointsout thesupremacyofpreachingintheChristianMinistry—‘PublicandcontinualpreachingofGod’swordistheordinarymeansandinstrumentofthesalvationofmankind.St.Paulcallsit“theMinistryofreconciliation”ofmantoGod.BypreachingGod’sword,thegloryofGodisenlarged,faithisnourished,andcharityisincreased.Theignorantisinstructedbyit,thenegligentexhortedandincited,thestubbornrebuked,theweakconsciencecomforted,andtoall thosethatsinoutofmaliciouswickedness, thewrathofGodisthreatened.’ThewholeofthisadmirableletterisgiveninFuller’sChurchHistory,Book ix.andinStrype’sLifeofGrindal.

[←785]Douglas’s Advancement of Society in Knowledge and Religion. A still more excursive view isforciblygivenbyananonymouswriter—‘ThePulpit,whetherweviewitwiththeeyeofaLegislator,watching for thewelfare of the state; of the Learned, jealous for public science and taste; of theMoralPhilosopher, anxious for thevirtueof the community; or of thedevoutChristian,weighingeverything in the balance of eternity—the Pulpitmust, in every light, appear as an object of vastimportance.’EclecticReview.Wemay add that, so powerful is the influence of the Pulpit on theChurch, that thegeneralstateof theChurchatanygivenperiodmaybecorrectlyestimatedbytheprevalentstyleofpreaching.

[←786]prwtontwnhmeterwn.Orat.1.

[←787]DeOffic.1.c.1.ThustheCouncilofTrentdesignatesthisoffice—praecipuumEpiscoporummunus.[Theprincipalofficeofbishops.]Sess.iv.c.2.

[←788]BishopStillingfleet’sDutiesandRightsoftheParochialClergy,p.15.TheCountessofRichmond(motherofKingHenrytheSeventh)‘hadsuchasenseofthenecessityoftheofficeinthosetimes,thatshemaintainedmanypreachersatherowncharges,andemployedBishopFishertofindoutthebestqualifiedforit.’Ibid.p.206.

[←789]Erasm. Eccles. Lib. i. Elsewhere he observes that the sense of religion grows very cold, withoutpreaching.

[←790]SeehisDueWayofcomposingDifferences.ThePrimitiveBishops(Augustine,Gregory,Chrysostom,Ambrose,etc.)werethegreatestpreachersoftheirtime.

[←791]Bookv.22.

[←792]Milton.

[←793]See 1Cor. 1.21, 23, 24. Mark 16.15. Rom. 10.14-17. Yet in despite of these plain Scripturaldeclarations, we are now told—“that the Sacraments—not preaching—are the sources of DivineGrace,” (Advert. Tracts for the Times, Vol. 1.) Again—‘We would not he taught entirely todepreciatepreachingasamodeofdoinggood.Itmaybenecessaryinaweakandlanguishingstate:hut it isan instrument,whichScripture, tosay the least,hasnevermuchrecommended!’Tract89.Thus openly does proud man in his self-sufficiency contradict the testimony of God! How trulyaccording to themind ofGodwas the viewofMr.Robinson—justly considering the commission—“Preachtheword”ashismainwork,whichthenearestoftherestfollowedatalonginterval.‘Itiswell’(hewouldsay)‘tovisit: it iswelltoshowkindness;tomakefriendly;toinstructathome;toinstructattheirownhouses;toeducatethechildren;toclothethenaked.Butthepulpitistheseatofusefulness; souls are to be converted andbuilt up there; no exertionmust be allowed,whichmayhavetheeffectofhabituallydeterioratingthis;whateverelseisdoneshouldbewiththedesignandhopeofmakingthismoreeffective.’Life,p.297.

[←794]2Chron15.3,5.

[←795]Ibid.17.5-12.

[←796]Ofthesameperiod.

[←797]Theobjectof theReformers in theBookofHomilieswas toremovetheobstructions topreachingfromthedisuseoftheoffice,andtheignoranceoftheClergy.

[←798]CountyParson,ch.vii.

[←799]2Sam.24.24.

[←800]See1Chron.29.1-5.

[←801]1Kings4.29.

[←802]Eccles.12.9.

[←803]Ib.12.10-12.

[←804]Jer. 3.15. See the conclusion of Fenelon’sFirst Dialogue on Eloquence. ‘Preaching’ (says an oldwriter)‘isnotalabourofthelips,andanidletalkofthetonguefromalightimaginationofthemind;butitisindeedanutteringofGod’struthfromaseriousmeditationoftheheart,insoundjudgment,acquiredthroughGod’sblessingbydiligentlabourandstudy,toprofitGod’speople.Thispreachinghasworth,deservesesteem,procurescredittoGod’sordinance,worksuponthehearers,andpiercesdeeplyasbeingspokenwithauthority.’Bernard’sFaithfulShepherd,12mo.1621.

[←805]Alwaysthesame.

[←806]Comp.Matt.13.52.

[←807]See Bishop of Winchester’s Charge, 1837, p. 39. The example of Bishop Jewell offers muchinstructiontothisclassofpreachers.Hisbiographerwrites—‘Themoreeminenthewasindignity,themorediligentintheworkoftheMinistry—notsomuchinfrequentasinexquisiteteaching.For,thoughhissermonswereveryfrequent,yettheywerealwaysrareforthematterandmannerofhisdelivery.TheRomanoratortellsusof‘negligentiaquaedamdiligens’—acertainnegligentdiligenceand learned ignorancewhen the speaker carefully shuns all affectationof art, and labours that hisspeechmaynotseemelaborate.Butthesoberanddiscreetheareroftenhascausetocomplainofadiligentiaquaedamnegligens—anegligentkindofdiligence,inmanypopularpreachers,whoascendfrequentlyintothepulpit,butwithextemporaryprovision;theyareoftenintravail,butwithoutpain;anddeliveredofnothingforthemostpartbutemptywords—asifsermonsweretobevaluedbythenumberandnotbytheweight.Thesemen’ssermons,thoughtheyexceedthehourinlength,andthedays of theweek in number, yet they themselves lie open to the curse of the prophet, denouncedagainst all those “that do the work of the Lord negligently.” Freed from all the danger of suchmalediction,Jewellwasfreestfromallhispartsandplace.Forthoughhemight,bestofany,presumeinthiskinduponhismultiplicityofreading,andcontinualpracticeofpreaching,yethewouldneverpreachinthemeanestvillagewithoutprecedentmeditation,andwritingalsothemainheadingsofhissermons.’ Featley’s Life of Bishop Jewell. Compare Mr. Cecil’s own account of the manner ofcommencinghisMinistry—inhisLife, prefixed to ‘Remains’Thiswas the complaint in Jerome’stime—‘Sola Scripturarum ars est, quam sibi passim omnes vendicant. Hanc garrula anus, hancdebrussenex,hancsophistaverbosus,hancuniversiprsesumunt,lacerant,docentantequamdiscunt,’Epist.adPaulin.Eventheheathenepigrammatistremarked‘Siduripueringenividetur,Praeconemfacias.’Mart.Lib.5.Epig.56.

[←808]‘Wemust’(asBaxterremindsus)‘studyhowtoconvinceandgetwithinmen,andhowtobringeachtruthtothequick,andnotleaveallthistoourextemporarypromptitude,unlessincasesofnecessity.Experience will teach that men are not made learned or wise without hard study, and unweariedlabourandexperience.’ReformedPastor.

[←809]SeehisLifeprefixedtohisWorks,vol.i.49.

[←810]Life,p.192.Hisexcellentson’spreparationforthepulpitwasequallyunremitting.‘Tothatleadingobjecteveryotherwassubordinate.Allhesaid,andallhesaw,aswellasthethingsheheard,wereregardedbyhimwithlessorwithmoreattention,astheyboreuponthat.Nothingcrudeorindigestedfounditswaythroughhisagencyintothesolemnassembly.‘Takeheed’(hewouldsay)‘ofgrowingremissinyourwork.Takepainswhileyoulive.Donotthinkthatafterawhileyoumayrelax,andgoover your old stock. The scripture still affords new things to those who search them. Continuesearching.HowcanyouexpectGod’sblessingonyourpeople’sobservance,ifyouarecareless?’—Life,p.112,113.Eliot’sviewoftheimportanceofpreparationisadmirable—‘Helikednopreaching,exceptwhathadbeenwellstudiedfor;andhewouldverymuchcommendasermonwhichhecouldperceivehadrequiredsomegoodthinkingandreadingintheauthorofit.Ihavebeenpresent,’(sayshisbiographer)‘whenhethusaddressedapreacherwhohadjustcomehomefromtheassemblywithhim—‘Brother, therewasoil required for the serviceof the sanctuary,but itmustbebeatenoil; IpraiseGodthatIsawyouroilsowell-beatentoday.TheLordhelpusalwaysbygoodstudytobeatouroil,thattheremaybenoknotsinoursermonsleftundissolved,andthattheremaybeaclearlighttherebygiveninthehouseofGod.’Andyethelikewiselookedforsomethinginasermonbesideandbeyondthemerestudyofman.HewasforhavingtheSpiritofGodbreathinginitandwithit;andhewasforspeakingthosethings,fromthoseimpressionsandwiththoseaffections,whichmightcompelthe hearer to say—‘TheSpirit ofGodwas here’—I have heard him complain—‘It is a sad thing,whenasermonhasthatonething—theSpiritofGod—lackinginit.’MathersLifeofEliot.

[←811]Eccl.12.9.

[←812]Markedbycareandpersistenteffort.

[←813]SeesomevaluableremarksinRaikesonClericalEducation,p.221.–1Cor12.11.

[←814]2Tim.2.15.

[←815]Prov.15.23.

[←816]Comp.Tit.3.8,9.

[←817]2Tim. 2.15, 16, 23. BishopReynolds guards us against a danger closely allied to this—‘the vainaffectation of finding something new and strange in the plainest texts, which shows pride andwantonnessmuchmorethansolidlearningorjudgment.’Sermononself-denial,Works,p.810.TheMinister’s office in the pulpit—let it be remembered—is that of “an Interpreter,” to expound themindofGod—not to showwhat the textmaybemade to speak,butwhat there isgood reason tobelieve theHolyGhost intendedit tospeak.HencewemaygiveaScripturalstatement,andat thesametime,afalseexpositionofScripture.ThisMinistrationenervatesthemostforciblematterbyanuncertaindependenceuponDivineauthority,andbuildsourfaithuponhumanfancyandimagination.In the gratification of fancy and conceit, the true practical instruction is overlooked: Scripture istreatedas if ithadnodefinitemeaning: ‘makingofany thing’ (asHooker says,v. c.59), ‘what itwishes, and in the end bringing all truth to nothing. On the subject of texts, see Claude’s Essay,editedbyMr.Simeon,withmanyvaluableimprovements.Whatevermaybethoughtofsomeofhisminuterpointsofdetail,noworkwillbefoundmoreusefulinassistingacleardigestion,andalucidarrangement of our subject matter. Some excellent hints also may be gathered from Lectures onHomileticsandPreaching,byE.Porter,D.D.,TheologicalPresidentof theSeminaryatAndover,UnitedStates.CompareBowles,Lib.ii.c.1,2.

[←818]Titus3.8,ina—inorderthat—totheendthat,etc.

[←819]See1Cor.2.2.

[←820]Blackwellnotices,andprofitablyenlargesuponthefollowingparticularsinreferencetothechoiceofsubjects. 1. The spiritual state of the people. 2. Their capacity for hearing the Gospel. 3. Theirpredominant sins. 4.Providential occasions.Meth.Evang. pp. 48-58.CottonMather’s rulewas to‘consider thecaseandcircumstanceofhishearersashismeansofdirectiontohissubjects;andtohavesomeparticulardesignofedificationineverysermonthathepreached.Bowlesaddsthemainruleforconstantrecollection—‘Saluspopuliinterconcionandumsupremalexesto.’Lib.ii.1.

[←821]Vitri.MethodusHomiletica,cap.iii.

[←822]SeehisLife.

[←823]SeehisLife,prefixedtohis‘Remains.’Thefollowingarenotedbyavaluablewriterasamongtheimportant advantages arising from foreign research, as supplementary—not preliminary—to homeresources—‘Itwillgiveexcitementtothemind,androuseittoastateofhigherenergyandactivity—Itwillpresentamplematerialsforthoughtandreflection;andshouldthemindfix,withavigorousgrasp,onlyonsomeoneinterestingthought,thatsingleideamaybethefirstofatrain,whichwillgiveacharacterandavaluetothewholediscourse—Itwillgiveadditionalamplitude,richness,andvividnesstomanyoftheillustrationswhichyourownmindmighthavesuggestedinpart,butwithmuch less power to excite interest and make an impression. It will also serve to give additionalconfidenceintheexpressionofyourownopinion.’MentalDiscipline,by theRev.H.F.Burder,p.85.

[←824]This remark applies with less force to the Horae Homileticae of this revered writer; beingconstructedfortheuseofthelaityaswellastheclergy,itcamefromtheauthor’shandswithmoresubstanceandcompleteness.

[←825]Ezek.37.2.Wemighttakeanillustration—Mr.Martyn’sSermononPsalm9.17;whichfillsupMr.Simeon’s Skeleton on that text. Itwasworked out (aswe incidentally learn from his Life) undercircumstancesofparticulardisadvantageandmentalagitation.Butthelifethatisinfusedthroughout,the variety of its enlargements, the accuracy of the proportions of its several parts, the skillwithwhichthebreaksarecompleted,andthewarmandstrongcolouringgiventothewhole—allcombinetogiveitthepowerandeffectofanoriginalandtalentedcomposition.SeehisLife,pp.130-132,andcomparehisvolumeofSermons(v)withHelpstoComposition,Skel.387.

[←826]Job32.18.ArchbishopUsherusedtocallDr.Mantonavoluminouspreacher—notfromthetediouslengthofhisdiscourses,butfromhisartofcompressingthesubstanceofvolumesofDivinityintoanarrowcompass.

[←827]Mark4.33.

[←828]Cecil’sRemains—‘VerbumsicpopuloDeidispensandum,utmultum,nonmulta.Pruritquandoqueconcionatorisanimus,utmultadoctrinescapitapercurrat;sylvammateria?, inconcioneaccumulet.At nec hoc est rite concionari; nec sic populus aedificatur. Maxima pars vulgi, qua est ingeniihebetudine,multitudine,rerum,quaevariigeneris,potiusobruitur,quaminstruitur.Nontarnitaquerefert, quot poteramus doctrinae capita percurrere, quam, quid auditoribus commodum.’ Bowles’Pastor,Lib.ii.c.10—‘Quidocet,vitabitomniaverba,quaenondocent’[Hewhoteacheswillavoidallthewordswhichdonotteach.]—wasAugustine’ssensiblerule.DeDoctr.ChristianLib.iv.10.

[←829]Inrhetoric,theintroductorysectionofanorationordiscourse.

[←830]‘Exordiumestingressusquidam,quoceilviamsternimusadrem,quamtractaturisumus;etquoderebus non levibus, sed necessariis et salutaribus dicturos nos significamus, ad attentionem nobisconciliandam; quo etiam, in continuato textu praeuntis loci cum praecedenti connexionemostendimus.’BucaniMethodusConcion.videp.12.l2mo.Groning.1645.

[←831]Fordyce’sEloquenceofthePulpit.

[←832]BishopWilkins’sEcclesiastes,p.6.‘Acleardivision,’saysReybaz,‘isthehandleofavase;intakingholdofwhich,everythingitcontainsgoeswithit.’‘Methodraisesalivelyandbeautifulcomposureoutof a chaosof complicatedanddisorderlymaterials; and fromadisorderlyconcourseanddarkconfusion of ideas calls forth light, order, and harmony. This assigns to every part its propermagnitude,figure,andsituation,withsomuchjudgment,thatallstandinneedofoneanother,andeach contributes gracefulness and strength to the whole. Three things are especially necessary—distinctionof theparts—theirmutualdependenceononeanother,and theperspicuityof thewholecontexture.’SirRichardBlackmore’sAccomplishedPreacher.8vo.1731.

[←833]Augustine excellently observes—‘Periculum est, ne fugiant ex animo quae sunt docenda, dumattenditur, ut arte dicantur.’—Lib. iv.—ut supra. See some admirable thoughts on this subject inHall’sSermonontheMinistry,pp.25,26.

[←834]BishopWilkins’sEcclesiastes,p.5.

[←835]‘Concionem paraturus—textum ante omnia legat, relegat, perlegat; phrases seu locutiones,vocumque, tumsingularum, tumcomplexarum, significationesaccurateexaminet; idque faciat,velconsultis ipsis fontibus, vel saltern omnium optimis laudatissimisque versionibus, unde sensumgermanum eruat cum peristasei loci, fidei analogia, et aliis Scripture locis convenientem.’—Bucan.utsupra,p.10.

[←836]Mr.SturtevanthaspertinentlyillustratedMr.Claude’sdetailofthesevarioussourcesofmatter.Seehis“ConversationsandLettersuponPreaching,”and“ThePreacher’sManual.”

[←837]Ifyouwanttobecomeagoodpreacher,givetheBibletotheworkers,forthemtobecomegood.

[←838]ThomasGray(1716-1771)–“Poetryisthoughtsthatbreatheinwordsthatburn.”

[←839]Augustine,utsupra—Lib.iv.5.Dr.WattsremindedhisMinister,thathewasaMinisteroftheWordofGod,aProfessorandPreacheroftheBible;andnotamerePhilosopheruponthefootofreason,noranoratorinaHeathenschool.HumbleAttempt,p.64.

[←840]ItwasMr.Robinson’s sensible judgment, ‘thatoneor two textswere asgoodasonehundred.’Avaluableoldwriterobservesthedefectsonbothsides—ofloadingsermonswithamassofScripture,andleavingthemwhollydestitute.HeremarksthatajudiciousselectionofScriptureproof(seldommorethanonetoasinglepoint)wasthepracticeofChristandhisapostles,thoughtheycouldhaveproducedmultipliedtestimoniesofScriptureindefendingthemselvesagainsttheirenemies.ZepperiArsConscion.Lib.II.chap.vi.CompareBowles,Lib.ii.2.Burnet’sPast.Care,ch.ix.

[←841]1Cor.2.4,5,13.Chrysostomwellremarks—‘IfanythingisspokenwithoutScripture,theknowledgeofthehearershalts.’OnPsalm86.TothesamepurportAugustine,‘Nonvalet—haecegodico,haectudicis,haecilledicit;sedhaecdicitDominus.’AdVincent.

[←842]ThreebriefruleshavebeengivenbyaneminentMasterincomposition—‘Getthesubjectintoyourmind—Throwyourselfintoit—Pourbothyourselfanditintothebosomsofyourhearers.’

[←843]WhatelyonRhetoric.

[←844]See1Cor.2.13.

[←845]‘TheBible’(asthelateMr.Halladmirablyobserved)—‘beingintimatelyassociatedinthemindwithevery-thingdearandvaluable,itsdictionmorepowerfullyexcitesdevotionalfeelingsthananyother;andwhentemperatelyandsoberlyused,itimpartsanunctiontoareligiousdiscourse,whichnothingelse can supply. For devotional impression, we conceive that a very considerable tincture of thelanguageofScripture,oratleastsuchacolouringasshallrevealanintimateacquaintancewiththeseinimitable models, will generally succeed best.’ Review of Foster’s Essays. Vitringia speaksexcellently to the same purport—‘Non in sententiis tan tum et doctrinis, verum etiam in dictis etphrasibus Scripturae S. tantam vim et pondus esse, ut nullum verbum qualecumque aliud ei, inexponendisrebusspiritualibussivesimplicitatis,siveproprietatisetnativa, significationis respectu,comparariqueat.VocabulaetdictionesSpiritusS.nudae,etnullispermixtaelenociniisorationisautexegesioshumanae,passimsicafficiuntet illustrantmentem,utquicquidiisadmiscetur, insipidumvideatur.’ Method. Homil. Cap. iii. In the same spirit Witsius remarks—‘Res Dei commodiusexplicarinonpossentquaraverbisDei.Maleputat,quisquispresumit,seaccuratius,velclarius,velefficacius, vel ad intelligendum aptius Theologian arcane explanaturum, quam iis terminis etphrasibus,quibuspostProphetasApostoliusisunt,abeodictatis,quihominiosetlinguamformavit,qui fingit singulorum corda, et idcirco omnium optime novit, qua ratione cor instrui et moveridebeat.’DeVero Theologo.Mr. Brown ofHaddington, though aman of considerable theologicallearning,saidofhimself,GodhasmademegenerallypreachasifIhadneverreadanotherbookbuttheBible.IhaveessayedtopreachScripturaltruthsinScripturallanguage.LifeandRemains,p.20.Dr.Watts,however,speaksofpreachers,who‘havesuchavalueforelegance,andsoniceatasteforwhattheycallpolite,thattheydarenotspoilthecadencesofaperiodtoquoteatextofScriptureinit.’ImprovementoftheMind,PartII.chap.vi.sect.iii.

[←846]Spectator,No.106.

[←847]Matt.25.25-30.

[←848]1Tim.4.14.2Tim.1.6.

[←849]See1Cor.1.26-29.

[←850]CountryParson,ch.v.BishopSpratstronglyrejectsthispractice.BishopsBullandBurnethoweverrecommend it to the younger and uninformed clergy. The former suggests the use of Tillotson’ssermons,theHomilies,orasectionoftheWholeDutyofMan.Clergym.Instructor,pp.249-251,with297,298.Burnet,Past.Care,ch.ix.TheHomiliesindeed,aswehaveobserved,werecompiledwithsomereference to thispurpose;andas thegenuineexpressionof thesentimentsofourReformers,theymaybeconsidered(withsomeallowanceforthephraseologyofthetimes)thebestsubstitutefororiginalcomposition.BishopWilsonrecommends,asapartofacademicinstructionforMinisterialStudents,theabridgmentofsomeofthebestpracticalsermons,markingthemannerofhandlingthesubjects,thewaysofdiscussion,arguments,etc.—adding.however(incharacterwithourremark),that‘fewdiscoursesarenicelyproperforanyotherplaceorcircumstance,thanthoseforwhichtheywerecomposed.’Works,iv.pp.381-383.Perhapscompilationmaybeallowedinextremecases,butnot as theestablished rule.Forwhere is theevidenceof aDivinecall to the sacredoffice in totaldestitution of an important Ministerial qualification ‘apt to teach?’ Until a man (to use BishopBurnet’sillustrations)‘isabletogowithoutcrutches,andworkwithoutpatterns,’hadhenotbetterremainintheimportantcharacterofaChristianstudent,untilbyprayerandstudyheshouldbeableto‘purchaseforhimselfagooddegree‘intheChristianMinistry’?

[←851]2Tim1.6.

[←852]SeehisLife,prefixedtothe‘Remains.’

[←853]SeeFell’sLifeofHammond,aninstructivepieceofbiography.

[←854]1Tim4.13.

[←855]Dr.Porter’sLecturesonHomiletics,p.215.

[←856]Mr.Dod(anexcellentoldDivine)wouldsay,thathewouldratherpreachanoldsermontentimes,thanmount thepulpitwithoutpreparation.‘Godwillcurse thatman’s labours,whoisfoundin theworldallweek,andthenonSaturday,intheafternoon,goestohisstudy;butGodknowsthattherewaslittleenoughtimetoprayin,andweepin,andgethisheartintoafitframeforthedutiesoftheapproachingSabbath.’PrefaceprefixedtoShepherd’sSubjectiontoChrist.SeealsoPhilipHenry’sLife,p.61.Dr.Owencommentsonsome‘goodmen,soaddictedtotheirstudythattheythoughtthelastdayoftheweekwassufficienttopreparefortheirMinistry,thoughtheyemployedtherestoftheweekinotherstudies.’Sermonon1Cor.12.11.OfMr.Strong(aneminentPuritanDivine)itistoldthathemadepreachinghiswork,andhewassotakenupinit,thathewasofteninwatchings[i.e.sleepless]agreatpartofthenight,besideshispainsinhisdaystudies.’PrefacetoStrong’sSermons,byDr.HenryWilkinson,DeanofChristchurch.

[←857]Augustine, quoted in Bishop Wilkins. [Reading inquires – speaking demands – study finds –contemplationtastes]

[←858]Ezekiel3.1,2.

[←859]1Timothy4.15.Comp.2Tim.2.7.

[←860]1Timothy4.6.

[←861]Quesnelon1Tim.4.6.OwenStocktonremarksasoneofhischiefencouragementsfortheMinistry,‘thebenefitingofhisownsoulinhismeditationsforpreaching.Whilehewasstudyingforothers,theLordmade it aword of instruction for himself.And he found it the bestmeans of growth, to bewateringothers.’SeehisLife.

[←862]Aug.deDoctr.Christian,iv.5.‘Intheplainesttext’(asagoodoldwriterobserves)‘thereisaworldofholinessandspirituality;andifweinprayeranddependenceuponGodsatdownandconsideredit,wewouldbeholdmuchmorethanappearstous.Itmaybethat,atfirstreadingorlooking,weseelittle or nothing, as with Elijah’s servant: he went out once, and saw nothing; therefore he wascommanded to lookseven times.Whatnow?asks theprophet.“Iseeacloudarising, likeaman’shand;”andbyandbythewholesurfaceoftheheavenswascoveredwithclouds.SoyoumaylooklightlyuponaScriptureandseenothing;lookagainandyouwillseealittle;butlookuponitseventimes;meditateoftenuponit,andthereyoushallseealight,likethelightofthesun.’CarylonJob.

[←863]2Tim.2.21.

[←864]Letterix.appendedtohisLife.

[←865]Orton’sLife,ch.viii.Sect.8.Again—‘Soit is, though itmayseemariddle, thatwhenIprayandmeditatemost,Iworkmost.’ibid.—BishopSanderson,speakingofprayerandstudygoinghandinhand,observes—‘omiteither;andtheotherislostlabour.Prayerwithoutstudyispresumption;andstudywithoutprayerisatheism.Youtakeyourbooksintoyourhandinvainifyouturnthemover,andneverlookhigher;andyoutakeGod’snameinvainwithyourlipsifyoucry,‘Da,Domine’[OLordgrant],andneverstirfurther.’Sermonon1Cor.12.7.

[←866]De Doctr. Christian. Lib. iv. c. 15, 16. See also a beautiful quotation given in the Bishop ofWinchester’swork,p.100,n.The following is theexcellentadviceofaneminentwriter,whohasnever been suspected of emotionalism—‘Sub horam concionis ecclesiastes det se profundaedeprecationi,etabeopostuletsapientiam,linguam,etorationiseventum,quilinguasinfantiumfacitdisertas. Incredibile dictu, quantum lucis, quantum vigoris, quantum roboris et alacritatis hincaccedatecclesiastae.’—Erasm.Eecles.Pericles is saidnever tohaveascended the rostrumwithoutimploringablessingfromhisgods.AretherenoChristianoratorswhomaystandcondemnedbythiscelebratedAthenian?

[←867]This practice he strongly recommended to his Student and Pastor. Math. Stud. p. 191.—‘OrabitEcclesiastesprose,ut in suo ipsiusanimovivam illamefficacemetpenetrantemverbiDivinivimexperiatur,et sentiat;nevidelicetad ignem,quamaliisexsufflatetaccendit, ipse frigeat; sed ignisardensinsuoipsiuscordeverbumpraedicatumfiat.ZepperiArsConcion.Lib.iv.

[←868]While adverting to the importance of prayer for assistance in the pulpit, may we not remindourselves,thatthesameassistanceisequallyneededinthedesk?NouninspiredservicecontainssomuchmindorspiritualityastheLiturgy.Astheservicebothofourunderstandingandofourheart,itrequires the energy as well as the devotion of the spiritual habit.Mr. Cecil considered, that ‘theleadingdefectinChristianMinisterswasthelackofadevotionalhabit‘—aremark,thatistoooftenillustrated by the contrast of themonotonous formality of the deskwith the fervid energy of thepulpit;asiftheexerciseofcommunionwithGodinsupplication,intercession,andthanksgiving,inpenitentialself-abasementandfaith,werelessspiritualthanthedeliveryofadiscoursetoourfellow-sinners.Wewondernot,under such circumstances, at the listlessness and lack of response in ourLiturgicalworshippers.Themerereadingoftheprayershaslittlepowerofexcitingaspiritofprayerthroughoutthecongregation.Itiswhentheyarefeltandprayed,thatthechordofsympathyvibratesfromtheheartoftheMinistertotheheartsofhiscongregation—“Arise,OLord,intoyourrest.Letyourpriestsbeclothedwithrighteousness,andletyoursaintsshoutforjoy.”Psalm132.8,9.

[←869]‘Yourwork(saidMr.ShepardofNewEngland,onhisdeath-bed,tosomeyoungministers)isgreat,andrequiresgreatseriousness.Formyownpart,Ineverpreachedasermonwhichinitscomposingdidnotcostmeprayerswithstrongcriesandtears.’

[←870]Hab.2.1.

[←871]Boldness,confidence.

[←872]Eph.6.19,20.Thiswasgrantedtothefirstapostlesinanextraordinarymeasure,inanswertowaitingandprayer.Acts1.14,with2.1-13.

[←873]1Sam.15.30,with2Cor.4.2.

[←874]Life,pp.393,394.Wewouldheresuggesttheimportanceofaspecialreferencetoourworkintheprayerbeforethesermon.Ifextemporeprayerweredeemedinexpedient,yetseveralpetitionsmightbe collected into a short form, expressive of our entire dependence on the Spirit of God for theexpectedblessinguponourwork.ThisdistinctandsolemnhonouringoftheSpiritwouldcommandtheDivineinfluenceuponourservice;whilethesympathyexcitedthroughouttheChristianpartofour congregation would give a large encouragement and warrant to faith. See Matt, 18.19; andScott’sLife,pp.392,393.

[←875]SeeActs6.4.

[←876]‘Vera ecclesise aedificatione administrandis nulla eruditio, eloquentia, et diligentia (quae interimtamen Divinissimae hujus provinciae omnibus modis necessaria sunt adminicula et instrumenta)sufficit:sednauclerohieetpraesideopusestSpirituSancto,quiintellectumilluminet,coretlinguaeplectrumgubernet,atqueignitumreddat,etanimumviresqueaddat.’ZepperiArsConcion.Pref.4,alsoLib.ii.c.i.16-18.

[←877]ItisstatedofMr.Bruce(oneof“theexcellentoftheearth,”inthetroubloustimesofScotland)that,thoughhewasknowntotakemuchpainsinsearchingthemineofGodinScripture,andthoughhedarednotneglectthediligentpreparationofsuitablematterfortheedificationofhispeople,yethismainbusinesswasintheelevationofhisownheartintoaholyandreverentialframe,andinpouringitoutbeforeGod‘inwrestlingwithhim,notsomuchforassistancetothemessengerasthemessage.’Theeffectfullyproved,thatinhisearnestendeavourto“presenteverymanperfectinChristJesus,helabouredtothatend,strivingaccordingtohisworking,whichworkedinhimmightily.”Col.1.28-29.SeeaninterestingaccountofMr.BrucegiveninFleming’sFulfilmentofScripture.Mr.Spencer,ofLiverpool(ayoungMinisterofextraordinarypromise,prematurely,asweareledtothink,thoughdoubtlessinmercytohimself,snatchedawayfromthechurch)isstatedinvariablytohavepassedfromsecretcommunionwithGodtowhathedescribesas‘thatawfulplace’—apulpit.Preface to a volume of posthumous sermons published by the Religious Tract Society. Theuncommoninterestandeffect,whichappearedtorestuponhisMinistrations,weredoubtlessdrawnmoredirectlyfromhisheavenlyhabitofmind, thanfromthosepowersofpulpiteloquence,whichcommandeduniversaladmiration.For—asBishopJebbremarks—‘letitnotbedeemedenthuasiasmtosay, that ferventprayerwillmakeamore impressivepreacher thanall therulesof rhetoric;andthathewho“speakswhatheknows,”andtestifieswhathefeels,asinthepresenceofhisgraciousGod,willwinmoresoulstoheaven,thanifhewieldedatwillalltheeloquenceofmenandangels.’Once more to revert to the practice of one, stamped by Mr. Southey with the name of ‘saintlyFletcher.’Mr. Gilpin informs us, that ‘his preachingwas perpetually preceded, accompanied, andsucceededbyprayer.Beforeheenteredupontheperformanceofthisduty,herequestedoftheGreat“Master of assemblies” a subject adapted to the conditions of his people, earnestly soliciting forhimself wisdom, utterance, and power; for them a serious frame, an unprejudiced mind, and aretentive heart. This necessary preparation for the profitable performance of hisMinisterial dutieswasoflongerorshorterduration,accordingtohisparticularstateatthetime;andfrequentlyhecouldform an accurate judgment of the effect that would be produced in public by the languor orenlargementhehadexperiencedinprivate.Thespiritofprayeraccompaniedhimfromtheclosettothe pulpit; and while he was outwardly employed in pressing the truth upon his hearers, he wasinwardly engaged in pleading that last great promise of his unchangeable Lord—“I amwith youalways,evenuntotheendoftheworld.”‘Gilpin’sNotesonFletcher’sPortraitofSt.Paul,p.52.

[←878]Charges,pp.207-209.

[←879]Life,pp.60,61.

[←880]Gurnal.‘TheremustbethelabourofstudybeforeMinisterspreach’(asheelsewhereobserves)‘thelabourofzealandloveinpreaching—thelabourofsufferingafterpreaching—andalwaysthelabourof prayer, to crown the whole with success.’Mr.Walker enumerates among hismany hindrances—‘notenoughcommittingmyworktoGodbyprayer:thisisacapitalfault.’Life,p.454.

[←881]ReformedPastor.

[←882]Mark6.34-46.

[←883]CorrectedfromAgesJohnOwen,Works,v.16,Ch.4,TheSpecialDutyofPastorsofChurches, 2.(1),p.109.

[←884]BishopofWinchester,pp.284,285.

[←885]Mather’sNewEngland,iii.138.

[←886]Well-inspirediswell-studied.

[←887]Mather’sNewEngland,iv.205.

[←888]2Sam.24.24.Mal.1.8,13,14.

[←889]Job32.18-20.

[←890]Acts14.1.

[←891]Mather’sStudentandPastor,p.178.

[←892]Vitr.Method.Homilet.cap.10.

[←893]1Cor2.4.

[←894]Theprocessofflowingout.

[←895]Well-inspired,iswell-studied.

[←896]1Tim4.15.

[←897]Cecil’s Remains. Most of us will subscribe to the following humbling confessions—‘In thepreparationofoursermons,alas!howcold,howformalwehaveoftenbeen!Prayerhasbeenthelastthingwethoughtof,insteadofthefirst.Wehavemadedissertations,notsermons;wehaveconsultedcommentators,notourBibles;wehavebeenledbyscience,andnotbytheheart:andthereforeourdiscoveries have been so tame, so lifeless, so uninteresting to the mass of our hearers, so littlesavouringofChrist,andsolittleliketheinspiredexampleofSt.Paul.’BishopofCalcutta’sEssaytoBaxter’sReformedPastor,p.xiii.

[←898]SeeMr.Simeon’sSermonsonGal.3.19,inhisHoraeHomiletic,foramostluminousexhibitionofthe Scriptural preaching of the law. Comp. Daven. on Col. 1.28 on the duty and importance ofpreachingthelaw.

[←899]Luther’sTableTalk,ch.12.

[←900]Rom.7.12.

[←901]1Tim.1.8.

[←902]Vitr.Obs.Sacr.Lib.vi.cap.xvii.11.

[←903]See1Tim.1.9.

[←904]Rom.2.14,15.

[←905]Matt.19.16-21.

[←906]Rom.7.7-9.Comp.hisgeneralassertion,3.20.Again—heinformsus(v.20.)that“thelawentered,thattheoffencemightabound”—notinthetransgressionoftheheart(asthedirectfruitofthelaw)butintheconvictionoftheconscience,awakenedbyastrongdisplayofthespiritualityofthelaw,andof thedenunciationsof its righteouscurse. If“sinbe the transgressionof the law”(1John3.4.Comp.4.15.)ajustapprehensionofthelawmustbethemediumofconvictionofsin.Norindeedcanweconceiveof convictionwithout it; sinceobliquity is onlydiscoveredby a reference to agivenstandard.EventhecrossofChrist,asameansofconviction,ultimatelyresojvesitselfintothelaw,thebreachofwhichconstitutedthesin—thecauseofhisdeath”.Thelawthereforeisofstandingandindispensableuse,bringingustoChrist—notalwayswithterror,butalwayswithconviction.

[←907]Luk18.13.

[←908]Phil.3.6.

[←909]Comp.Rom.8.3.

[←910]Isaiah42.21.

[←911]2Cor.3.7-9.

[←912]Calv.onLuke10.26.

[←913]1Cor.9.21.

[←914]Comp.Matt.11.29,30.withRev.7.15,22.3.

[←915]See2Cor.1.12.

[←916]SeeRom.7.16,22.Psalm119.128.1Pet.1.15.Matt,v48.

[←917]Gal4.24;Jas1.25.

[←918]John14.15.

[←919]Acts9.6.

[←920]Phil.1.9.Eph.5.17.

[←921]SeeMatt.5.17.andCalvininloco.

[←922]Luke17.10.

[←923]Rom.7.6.

[←924]Toactinsuchawayastocauseanoffensetoseemlessserious–tomakeitpale.

[←925]Newton’sWorks,i.322.

[←926]1Tim.1.7.

[←927]Gal.3.1;5.1.

[←928]HewhoknowswellhowtodistinguishbetweentheLawandthegospel,lethimgivethankstoGod,and let him know that he is a theologian. Some valuable remarks on this subject, together withMelanctbon’ssentiments(ofwhomLuther testified—‘heteachesexceedingwellandplainlyof therightdifference,use,andprofitoftheLawandtheGospel’)willbefoundinScott’sContinuationofMilner,Vol.IL,pp.230-237.

[←929]SeeRom.2.14,15.

[←930]Ibid.16.25.

[←931]Gal.3.12.

[←932]Thatis,sinnerswhoseheartsareconvictedoftheirownsinfulness.

[←933]ColquhounontheLawandGospel,pp.166,167.ThusalsoPatrickHamilton,theScotchreformer,writes—‘The law shows us our sin—the gospel shows us a remedy for it. The law shows us ourcondemnation—thegospelshowsusourredemption.Thelawis thewordof ire—thegospel is thewordofgrace.The law is thewordofdespair—thegospel is thewordofcomfort.The law is thewordofdisquietude—thegospelisthewordofpeace.’Patrick’sPlaces—withashortprefacebythemartyrJohnFrith.SeealsoBradford’sviewofthissubject.FathersofEnglishChurch,vi.389,390.

[←934]Psalm85.10.SeeCalvinonMatthew5.17.

[←935]See theGentile convictedby the law (1.18-32;2.14,15); then the Jew (2.); then thewholeworldcollectively(3.9-19.)Thedesperateconditionoftheworldbythelawbeingproved.(20)theGospelisnowintroducedinallitsfulnessandglory.(21-31;4,5etc.)Theinstancesadducedhoweverforbidusever to preach the lawunconnectedwith theGospel. Even John’sministry (Matt. 3.1-11; John1.29;3.25-36;Luke1.76,77)—muchmorethatofhisMaster—(Mark1.15)linkedtherevelationoftheGospelwith themore severe exhortationsof the law.The sermonon theMount combines themost searchingexpositionof thespiritualityof the lawwithmany encouragingdeclarationsof theGospel. The early chapters of the Epistle to the Romans were the introduction only to that fullexhibition of the Gospel Ministration, which is subsequently developed in that most importantportionofScripture.

[←936]Gal.4.23,24.andLutherinloco.

[←937]Athreatofdivinepunishmentorvengeance.

[←938]Comment,inPsalm59.

[←939]ProloguetotheEpistletotheRomans,andFox’sBookofMartyrs.1533.

[←940]CalvinonJohn10.8;16.10.

[←941]Bezaon2Cor.3.11.

[←942]Usher’sBodyofDivinity,p.399.

[←943]PerkinsontheNatureandPracticeofRepentance,chap.iii.onRom.8.15.

[←944]Bolton’sDiscourseonTrueHappiness,p.176.

[←945]Roger’sDoctrineofFaith,pp.99,66.

[←946]Greenham’sWorks,p.139.

[←947]Yates’sModelofDivinity,Bookii.chap.26.

[←948]GurnalonEphesians6.19.

[←949]OwenonJustification,chap.ii.

[←950]CompareGenesis3.9-15.

[←951]Isaiah4.1.

[←952]Matt.9.12.

[←953]CalvinonIsaiah65.1.

[←954]Life of Grimshaw. The early history of Mr. Scott (see his ‘Force of Truth/) will illustrate thesevaluableremarks.

[←955]Rom.3.31.TheexpositionsofmanyoftheChristianFathersonthistextprovetheirdefectiveviewsofthelaw.Origenexpoundstheestablishmentofthelawbyfaith—‘QuiaChristusinquit:“Mosesdemescripsit.”‘Ambrose—‘Quiaceremonaliascripturaliterimplentur,etquodminusinmoralibuslexcontinebat, in Evangelio additur: et quod tunc promittebatur futurum, fides advenisse testatur.’Jerome—‘Quia fide probamus verum esse, quod lex dicit, testamentum testamento, legem legi ....successuram.’AsParèremarks—‘Aliquiddicunt,nantotum.’AugustineenteredfarmoreclearlyintotheApostle’smeaning—‘Lexnonevacuatur,sedstatuiterperfidem;quiafidesimpetratgratiam,qualeximpleatur.’DeSpir.etLit.c.29.Again—‘Liters,jubetur,spiritudonatur.’Epist.200.

[←956]Thatis,thesanctification.

[←957]Patrick’sPlaces,utsupra.

[←958]SeeGal.2.21.

[←959]Rom8.15.

[←960]Gal.5.1.

[←961]Ibid.1.6-9.

[←962]Apersondevotedtorefinedsensuousenjoyment(especiallygoodfoodanddrink).

[←963]Someonewhoismotivatedbyordevotedtomoney,riches,orMammon.

[←964]Patrick,utsupra.

[←965]2Cor10.8;13.10.

[←966]BishopReynolds’Works,p.149.

[←967]1Peter4.11.Beza’snoteon2Tim.2.15,isanexcellentexpositionofthisrule—‘orqogomenta—idest, quiprimumomnium,quodaddoctrinam ipsamattinet, nihil praetermittat, quoddicendumsit;nihil etiam adjiciat de suo, nihil mutilet, discerpat, torqueat; deinde spectet diligenter, quid feratauditorumcaptus,quicquiddeniqueadaedificationemconducit.’;Heb.8.5

[←968]1Cor.2.2.Wemightrefer,bytheway,tothiscontext,asgivingacompletesummaryoftheministry—1, in its character, the testimony of God—2, in its doctrines, Christ crucified:—3, in its spirit,consciousweaknessandhumility:—4, in its form,notwith humanwisdom—1-4, in its power, thedemonstrationoftheSpirit—5,initsend,theestablishmentoffaithuponGod’sfoundation.

[←969]Religious Consultation for a Christian Reformation. Herman, Archbishop of Cologne and PrinceElector,1548.Somenoticeof this schemeofReformation,drawnupunder thedirectionofBucerandMelancthon,isgiveninScott’sContinuationofMilner,i.377-379.

[←970]TheMissionaryEliot’swordtoyoungMinisterswas—‘LettherebemuchofChristinyourMinistry.(Mather’sLife.)‘Exhibit,’saidMathertohisStudentandPastor(p.180)‘asmuchasyoucanofaglorious Christ: indeed, let the motto upon your whole Ministry be—“Christ is All.” Let yourSermons be dyed in the blood of theRedeemer,’was the strong language of a celebratedDivine.(Skelton.) ‘Persons,’asMr.Romaineonceobserved toa friendof theWriter, ‘wonder thatwearealwayspreachingChrist;butthetruthis,thatwehavenothingelsetopreachabout.’‘PreachChrist,’said avenerableMinister to ayoungbrother. ‘I have,’was the reply. ‘Thenpreachhimagain.Bealwaysonit.Leteverythingbeinconnectionwithit.’

[←971]Cecil’sRemains.

[←972]IfEph.4,5,6,arenotacomponentpartofthepreachingofChristcrucified,thentheApostlewasinconsistentwithhisownrule—1Cor.2.2.

[←973]Verses3-14.

[←974]Suchas thedutiesofhusbands,Eph.5.25;servants,1Peter2.18-25; thesinofevilspeaking.Titus3.2-6;mattersofEcclesiasticaldiscipline,1Cor.5.1.Theimpetuosityoffeelinginthesacredwriterswassoskilfullycontrolled, that their transitionsareequallyunexpected,natural,andgraceful. ‘LettheseriousChristianobservetheexquisiteskill,whichhereandeverywhereconductsthezealofourinspiredwriter.TheodesofPindararecelebratedfortheirfinetransitions,which,thoughboldandsurprising,areperfectlynatural.Wehaveinthisplace(1Cor.5.7.)averymasterlystrokeofthesamebeautiful kind. The Apostle, speaking of the incestuous Corinthian, passes, by a most artfuldigression, to his darling topic—a crucified Saviour. Who would have expected it on such anoccasion?Yet,whenthusadmitted,whodoesnotseeandadmireboththeproprietyofthesubject,andthedelicacyofitsintroduction?’Hervey’sTheronandAspasio,DialogueIII.

[←975]MatthewHenry,speakingontheimportanceofpreachingChrist,beautifullyremarks—Though‘thescripturesare thecircumferenceoffaith,faithwalksroundit, touchingeverypointof itscompass;yetthecentreofitisChrist.Thatisthepolarstaronwhichitrests.’—Williams’Life,p.119.Infactthis is the true teachingof thesolarsystem,beginningwith theSun.Nothingisunderstoodtill thegreatcentreoflightissetforthandbroughttoourapprehensions.

[←976]Compare1Cor.2.2.utsupra,withActsoftheApostles,passim.

[←977]Crantz’History of Greenland. In North America the same effects were produced upon widelydifferent subjects. The following was the touching account given of himself by the first convert—‘Brethren,’(hesaid)‘Ihavebeenaheathen,andIhavegrownoldamongtheheathen;thereforeIknow how heathens think. Once a preacher came and explained to us that there was a God:Weanswered—‘Doyou thinkus so ignorantasnot toknow that?’Anotherpreacherbegan to teachus—‘Youmustnotsteal,lie,norgetdrunk,’etc.:Weanswered,‘Youfool,doyouthinkthatwedon’tknowthat?’Andthuswedismissedhim.Afteratime,brotherChristianHenryRauchcameintomyhut,andsatdownbyme.Hespoketomenearlyasfollows:‘IcometoyouinthenameoftheLordofheavenandearth.Hesendsmetoletyouknow,thathewillmakeyouhappy,anddeliveryoufromthemiseryinwhichyoulieatpresent.Tothisendhebecameaman,gavehislifearansomforman,andshedhisbloodforus.’ Icouldnot forgethiswords.EvenwhileIwasasleep, Idreamtof thatbloodwhichChristshedforus.Ifoundthis tobesomethingdifferentfromwhatIhadeverheard,andIinterpretedChristianHenry’swordstotheotherIndians.Thus, through thegraceofGod,anawakening took place among us. I say, therefore, brethren—Preach Christ our Saviour, and hissufferingsanddeath, ifyouwouldhaveyourwordsgainentranceamong theheathen.’—Loskiel’sMissionstotheNorthAmericanIndians.

[←978]AppendixI.toBrainerd’sLife—amostimportantdocumentfortheChristianMinisterorMissionary.

[←979]PrefixedtohisLecturesontheChurchCatechism,pp.24.etc.etc.SeealsoamorefullandinterestinglifelatelypublishedbytheRev.EdwinSidney.

[←980]PrefixedtohisSermons,pp.xxiii.etc.

[←981]1Cor.9.2.

[←982]Comp.Ibid.14.23-25;andseeaninterestingsketchinNewton’sWorks,i.562.563.‘Wehavelongbeen endeavouring to reform the nation by moral preaching.With what effect? None—Wemustchangeourvoice.Wemustpreach“Christandhimcrucified.”NothingbuttheGospelisthepowerofGoduntosalvation.BishopLavington’sCharges.

[←983]SeeJohn16.14,15.

[←984]Charges,p.7.

[←985]2Cor.5.18.

[←986]Ezek.33.32.

[←987]ThispointisforciblyillustratedbyourexquisiteChristianpoet,Cowper.Task,Bookv.Theresultofthis experiment, actually, but undesignedly tried by amastermind, ismost candidly and explicitlystatedinDr.Chalmers’AddresstotheinhabitantsofKilniany,pp.40-43.SeesomevaluableremarksinBishopofWinchester’sMin.Char,ofChrist,pp.442,443.

[←988]‘Wereallthesetalentsandexcellences’(alludingtotheclassicsagesandorators),‘unitedinoneman;andyouwere theperson so richlyendowed;andcouldyouemploy themall inevery sermonyoupreach;yetyoucouldhavenoreasonablehopetoconvertandsaveonesoul,whileyoulayasidethegloriousGospelofChrist,and leave itentirelyoutofyourdiscourses.Letmeproceedyet further,andsay—Hadyouthefullestacquaintance,thatevermanacquired,withalltheprinciplesanddutiesof natural religion, both in its regards to God and your fellow-creatures—had you the skill andtongueofanangeltorangealltheseintheirfairestorder,toplacethemintheirfullestlight,andtopronounceand represent thewhole lawofGodwithsuch forceandsplendour,aswasdone to theIsraelitesatMountSinai;youmightperhapslaytheconsciencesofmenunderdeepconviction(“forbythelawistheknowledgeofsin”);butIamfullypersuadedthatyouwouldneverreconcileonesoultoGod,youwouldneverchangetheheartofonesinner,norbringhimintothefavourofGod,norfithimforthejoysofheaven,withoutthisblessedGospelwhichiscommittedtoyourhands.ThegreatandgloriousGodisjealousofhisownauthority,andofthehonourofhisSonJesus.NorwillhecondescendtoblessanyothermethodsforobtainingsoDivineanend,thanwhathehimselfhasprescribed.NorwillhisHolySpirit,whoseofficeisto“glorifyChrist,”stooptoconcurwithanyother sort ofmeans for saving sinners,where the name and office of his Son, the only appointedSaviour, are known, despised, and neglected. It is the Gospel alone that is the power of God tosalvation. ‘If theProphetswillnotstand inhiscounsel,norcause thepeople tohearhisway, theywillneverbeabletoturnIsraelfromtheiniquityoftheirways,norfromtheeviloftheirdoings—Unless, therefore, you have such a high esteem for theGospel of Christ, and such a sense of itsDivineworthandpower,astotakeitalongwithyouinallyoureffortstosavesouls,youhadbetterlay down your Ministry, and abandon your sacred profession; for you spend your strength fornothing,andyouwasteyourbreathinemptydeclamation.’Watts’sHumbleAttempt,pp.30,31,38.

[←989]Sect.iii.

[←990]Dwight’sSermons.Vol.ii.452.

[←991]Cecil’sRemains.

[←992]Col.2.6,7.

[←993]BishopHorneremarkedtothesamepurpose—‘Manywell-meaningChristiansatthistimethirstafterthedoctrineofthegospel,andthinktheyhaveheardnothingunlesstheyhaveheardofsalvationbyJesusChrist,whichiswhatweproperlycalltheGospel;andiftheydonothearitinthediscoursesfromourpulpits,where theyexpect tohear it, theyare tempted towander in searchof it tootherplaces of worship.’ Qu. Is the defalcation of our people to other sects, however lamentable, thewhole,oreventhechiefresponsibilityconnectedwithadefectivetoneofpreaching?“Mypeoplearedestroyedforlackofknowledge”Hosea4.6.

[←994]Charges,pp.276,296.TheChargesofthelateBishopsPorteusandBarringtondistinctlyrefertothesamepoint.

[←995]1Cor.2.16;4.1.

[←996]1Cor.2.10.

[←997]1Cor.4.2.7.25.MarktheinstancesofJoshua(viii.35.)—Jeremiah’scommission(xxvi.2.with42.4.)—ourLord’sappealsconcerninghispublicMinistry(Psalm40.9,10.John15.15.17.8.)—theangel’smessagetotheapostles(Acts5.20.)Paul’stestimonybeforethechurch(Acts20.26,27.)‘Whoisatrue and faithful steward?’(asks Latimer in his honest “plainness of speech”)—‘He is true, he isfaithful, that coins no newmoney, but seeks it ready-coined by the goodman of the house; andneitherchangesit,norclipsit,afteritistakentohimtospend,butspendseventhesamethathehadfromhisLord;andspendsit,ashisLordcommandedhim.’SermononLuke16.1,2.

[←998]Comp.Mark4.33.with1Cor.3.1-3.Heb.5.11-14.

[←999]2Cor.4.2.with2.17.

[←1000]IstheGospelalwayssetforthinitstruecharacter,as“theMinistrationoftheSpirit?”(2Cor.3.6-8.)Are theofficesof theSpirit—especiallyas theefficientcauseofabelieving receptionofChrist—generallyexhibitedintheirfullScripturalgloryandnecessity?IngivingduehonourtothisBlessedPerson,wemayhope thathewillhonourus,byexerting thatpowerwhichwehavedistinctlyanddutifullyascribedtohim.

[←1001]Mat13.52.

[←1002]2Tim.1.9.

[←1003]John6.24-65;10.24-30.

[←1004]SeeEpistles to theRomans andEphesians. Throughout the former Epistle—and especially in thechapterofChristianprivilege(viii.)electingloveisexhibitedinitsfullandprominentproportion.

[←1005]John4.37.

[←1006]Eph.1.3-6.2Tim.1.9;1Pet.1.2.

[←1007]Rom.8.29;Eph.1.4;2Thess.2.13

[←1008]2Tim.1.9.

[←1009]1Peter1.2.

[←1010]Rom.8.30.

[←1011]Eph.1.5.

[←1012]Rom.8.29.Eph.1.4.2Thess.2.13.

[←1013]Eph.2.10.

[←1014]John6.39:10.28,29;17.24;Rom.8.30.

[←1015]See the prominent place, which this doctrine seems to occupy in thatmagnificent passage, Rom.8.33-39.

[←1016]SeeRev.5.9-14.

[←1017]Life,p.139.

[←1018]OrdinationofPriests,

[←1019]Acts20.27.

[←1020]ComparePhil.3.10;withEph.3.18,19.

[←1021]SeesomeimportantremarksintheapplicationofMr.Scott’sSermononElectionandPerseverance.

[←1022]On Systematic Theology, Lect. ii. Calvin’s statements on this subject are sometimes marked byspecialwisdomandsobriety.Instit.Lib.iii.c.21.§3.4.Inthesamespirit,BishopRidleywritestohisfellow-martyr—Bradford—‘Inthosematters’(referringtoelection,onwhichCoverdaleinformsus,hewroteanexcellenttreatise)‘Iamsofearful,thatIdarenotspeakfurther,indeed,almost,noneotherwise,thanthetextitself,asitwere,leadsmebythehand.’FathersoftheEnglishChurch,vol.iv.249.TheWriterdesirestostatehisownviewsinthespiritofforbearancetohisbrethren.Heisaware thatdifferencemustbeexpected toexistupon thesedeepandmysterioussubjects,until theplenary effusion of the Spirit of light and love. He conceives, however, that none of us shouldsuppose ourselves to be so entirely possessed of the whole truth, as to be satisfied with presentattainments.Everypartof“thefaithdeliveredtothesaints,”isnotequallydistincttoeveryspiritualapprehension.Morestudyandprayermaybeexpectedtobringclearerviewsoftruth,andincreasingfulness, simplicity, andunction in the exposition of them.Muchprejudice against these particulardoctrines has doubtless arisen from a controversial and repulsivemode of statement, unconnectedwiththathumility,watchfulness,holydevotedness,andenjoymentofChristianprivileges,inwhichtheChurchrisestoahighertoneofspirituality,andafullerunctionoftheDivineSpiritispouredout.Atthesametime,thedangerofattachmenttohumansystemsshouldmakeusscrupulouslycarefulthatwe“callnoman”Master“ontheearth.”Ontheotherhand,wemustbeequallycarefulnottoopposewhatwedonotunderstand.Wemustwatchagainstrepugnancetothestudyofanyparticularportions of Scripture; which is the sure indication of a wrong temper of heart—of a lack of“tremblingattheword”—andofadispositioneventocancelwhatourproudheartscannotreceive.TheWriterwouldthereforeimpressuponbothhisCalvinisticandArminianbrethren,theobligationoffullandexplicitstatementsoftruth,astheyaregivenintheHolyScriptures.Thebiasoftheirownmindwillindeed,afterall,introducesomediversityofstatement.ButGod’swordwillbehonoured:theywill be delivered from the guilt of the wilful suppression of truth; whatever differencemayappearwillnotsavour,asittoooftendoes,ofcontroversy;andastheirrespectiveviewsmorenearlyapproximate,theirmindswillbebroughtmoreintoaharmoniousandbrotherlyagreement.Theywillalsobeledtoconcedetoeachotherthatlibertywhich,fromasenseoffidelitytoGod,theyseverallyclaimforthemselves;andinconformitytotheApostolicrule,“towhichtheyhavealreadyattained,”theywilllearnto“walkbythesamerule,andmindthesamething.”(Phil.3.16.)

[←1023]SuchasRomans14.1Cor.7,8.

[←1024]SeeDeut.7.6;10.15,16;Rom.8.29;Eph.1.4;2.10;2Thess.2.13;1Peter1.2.

[←1025]BishopDavenantremarksonthispoint—‘Hocadversaturhuiclibertati,quaerequiriturinMinistrisChristi:quosoportet,nonmodoipsamsubstantiam(utitaloquar)etpossessionemveritatisretinere;sedextremosetiamlimites,etquasicortfiniaejusdemdefendere—inCol.4.4.

[←1026]BishopofChester’sApostolicalPreaching,pp.257,258.SomevaluablethoughtsmaybefoundinMacknight’sEsayI.—PrefatorytohisCommentaryontheEpistles.

[←1027]Charges, p. 16. Need we remark how clearly this important advice and this divine example areopposed to thedoctrineofReserve, latelypromulgated in‘TheTractsfor theTimes,’ (Tract80.)adoctrine that fearfullyobscures thegloryandparalyzes the influenceof thegloriousgospelof thegraceofGod?

[←1028]Isaiah57.14.

[←1029]Acts3.19.16.31.John3.14,15.Rev.22.17.

[←1030]Num21.9.

[←1031]Act17.21.

[←1032]Unknowntheology.

[←1033]SermononSelf-denial,Works,pp.809,810.Afterwarningagainst ‘affectationofnewsensesandmeanings of Scripture, and picking exceptions at the pious and solid expositions of other learnedmen’—headdsthisadmirableadvice—‘Wheneverwejudgeitnecessarytointerposeanyopinionorsenseofourown,letus—First—doitwithhumilityandreverence,andwithreservationofhonourandreverencetoothersfromwhomwediffer;notmagisteriallywithaneurhka(eureka!),asifwespokeoracles rather thanopinions.Secondly, let usbewaredeparting from“the analogyof faith,”andthat“knowledgewhichisaccordingtogodliness,”intodiversionsoffancyandcriticalcuriosity;instead, letuseverresolve to judgethoseexpositionsbestandsoundest,whicharemostorthodox,practical,andheavenly,andmosttendtofurtherdutyandgodliness.’

[←1034]Matt.15.26.

[←1035]Prov.31.5.

[←1036]Jer.3.15.

[←1037]Cecil’sLifeofCadogan.

[←1038]Psalm36.9.

[←1039]Witsius thus solemnlywarnshismodestDivine—‘Ea (Deioracula)quovis,vel levissimo torqueremodo, ut praejudicatis respondeant hypothesibus, nefas ac propemodum scelus est.’ De TheologoModesto.– If (theoraclesofGod)are inanyway twisted,evenslightly, in response to [ourown]hypotheticalprejudices,thenwhatisalmostacrime,isacrime.

[←1040]1Cor12.11.

[←1041]Matt.7.7,8,withIsaiah45.19.

[←1042]Hosea11.4.

[←1043]SeePsalm110.3.

[←1044]Augustinewell remarked—‘Sinonsit liberumarbitrium,quomododamnabiturmundus?Sinonsitgratia,quomodoservabitur?’NearlyidenticalwasBernard’slanguage—‘Sinonsitliberumarbitrium,nonestquodsalvetur;sinonsitgratia,nonestundesalvetur.’Epist.46.

[←1045]SeePhil.2.12,13.

[←1046]Mark4.25.

[←1047]Eph.5.14.Seethissubjectillustratedintheparableofthedrybones.Ezek.37.1-10.

[←1048]Acts14.3.

[←1049]John1.5;3.19,20;Rom.8.7.

[←1050]Matt.11.16-19:John12.37-40.

[←1051]lCor.1.22-24.

[←1052]Mather’sStudentandPastor,p.185;fromEzek34.4.

[←1053]Col.3.11.

[←1054]BowlesgivessomecogentreasonsforthisfullexhibitionofChristinourMinistry.—1.Becauseinhimisouronlyhopeofsalvation,Acts4.12;John14.6.2.BecauseheisthescopeofthewholeScripture,thewholerangeoftruthbeingemployed—either(liketheMosaiceconomy),“tobringustohim”—ortodescribehimasifbeforeoureyes—ortoleadustocommunionwithhimbytheoutwardandinwardmeans—orlastly,thatwemightwalkworthyofhim.3.BecauseallthefirstMinisters of the Gospel unite in giving him the pre-eminence in their Ministrations—John theBaptist. (John 1.29.) Philip (Acts 8.5.) Paul (Acts 9.20. 1Cor. 2.2. Eph. 3.8.) 4. Because all ourworks,unlesstheyaregraftedonhim,arenobetterthansplendidsins.(John15.4.5.)Lib.ii.c.8.Again,1.Fromthedignityofhisperson(Col.2.3,9.Cant.5.9-16.)fittinghim,asGodandman,tobeourRedeemerandthegroundofourfaith.2.FromhisofficeasMediatorbetweenGodandmanon our account. 3. From the inestimable blessings that flow from him. c. 13. ‘Christum illi soliannunciantvere,etutioportet,quiinillosolodocentomnemspemsalutishumanaerepositam,quiperiliumsolumagnoscuntdivitiasgratiaeDivinaeadnosderivari.’Dav.inCol.1.28.

[←1055]Works, pp. 1039, 1040. A uniform edition of his works has been lately presented to the public,dedicated to the present Bishop of London. The Christian Remembrancer justly ranks BishopReynoldsas‘oneofthemosteminentamongtheDivinesoftheseventeenthcentury;’andmarksthiseditionof hisworks, as ‘forming amost valuable accession to our stores of sound andmasculinetheology.’November,1826.

[←1056]Newton’sLifeofGrimshaw,p.65.

[←1057]2Tim.2.26.

[←1058]1John4.1.

[←1059]Anylittleknowledgeofmyownheart,andoftheLord’sdealingswithmyownsoul,hashelpedmemuch in my sermons; and I have observed, that I have been apt to deliver that which I hadexperienced,inamorefeelingand:earnestmanner,thanothermatters.’Brown’sLifeandRemains.

[←1060]DeVeroTheologo.

[←1061]Isaiah1.4.

[←1062]2Cor.1.3-7.

[←1063]Rom.7.Phil.3.1Tim.1.12-15.etalia.

[←1064]Prov.27.19.

[←1065]Isa.54.13.

[←1066]Ezek.33.32.

[←1067]SeeMatt.13.20.John5.35.Heb.6.5.

[←1068]SeeMatt,28.19,20.

[←1069]Suchasthedutiesofhusbands,Eph.5.25—wives,22—servants,Eph.6.5•,Col.3.1.Titus2.10—subjects,1Peter2.13-25—evilspeaking,Titus3.2-7.ComparealsotheApostle’spreachingtoFelix,Acts 24.21, 25. The illative particle (therefore) significantly illustrates this connexion anddependence.Rom.12.1;Ephes.4.1;Col.3.1,etc.

[←1070]Charges,p.10.

[←1071]BishopHorne’sEssays,p.162.

[←1072]BishopHorneonpreachingtheGospel,pp.7,8.‘Amoralitymoreelevatedandpure,thanistobemetwithinthepagesofSenecaorEpictetus,willbreathethroughyoursermonsfoundedonabasiswhicheveryunderstandingcancomprehend,andit isenforcedbysanctionswhichnothingbut theutmoststupiditycandespise—amoralityofwhichtheloveofGod,andadevotedattachmenttotheRedeemer,aretheplasticsoulwhich,pervadingeverylimb,andexpressingitselfineverylineamentofthenewcreature,givesitabeautyallhisown.AsitisthegenuinefruitofjustandaffectingviewsofDivinetruth,youwillneverseveritfromitsparentstock,norindulgethefruitlesshopeofleadingmentoholiness,withoutstronglyimbuingthemwiththespiritoftheGospel.Truthandholinessare,intheChristiansystem,sointimatelyallied, that thewarmandfaithful inculcationoftheone, laystheonlyfoundationfortheother.’Hall’sSermon,p.39.

[←1073]Matt.28.19.2Thess.3.5.

[←1074]youhavekilledtheHolyOne.Acts3.14,15.

[←1075]Phil.2.4-6.

[←1076]2Cor.8.9.

[←1077]Matt.17.5.Acts3.22,23.

[←1078]Rom.5,6.

[←1079]2Cor.5.14,15.

[←1080]Seep.224.

[←1081]2Pet.1.10.

[←1082]Phil.2.12;13.

[←1083]SeeanadmirablesermononthissubjectpreachedattheVisitationoftheArchdeaconofWells.ByRalphLyon,M.A.

[←1084]SeeRom.12;Eph.4.5.throughout.

[←1085]Psalm116.12.Comp.Isa.6.6-8.

[←1086]BuddonInfantBaptism,p.446.

[←1087]BishopHorneonpreachingtheGospel,pp.5-11.Itisalmostneedlesstoremarktheconsonanceofthis view with the truly Scriptural, but deeply humbling doctrine of Article xiii. Upon this viewAugustinejustlydenominatedthemoralvirtuesofPaganphilosophers,‘splendidapeccata.’[splendidsins] ‘Per fidem venitur ad opera; non per opera venitur ad fidem’—was one of the sententiousaphorismsoftheoldDivines.–“Throughfaithwearriveattheworks;wedonotcometothefaithbyworks.”

[←1088]James2.17.

[←1089]TheMinistersof theGospelought to form theirpreachingupon thismodel—Ministersarenot toinstruct only, or to exhort only, but to do both. To exhort men to holiness and the duties of theChristian life, without instructing them in the doctrine of faith, is to build a house without afoundation. And on the other side, to instruct the mind in the knowledge of Divine things, andneglect thepressingof thatpracticeandpowerofgodliness,which is theundividedcompanionoftruefaith’;istoforgetthebuildingthatoughttoberaiseduponthatfoundationoncelaid—whichislikewiseapointofverygreatfolly.Leightonon1Peter2.11.

[←1090]‘Conversation’heremeansthewayinwhichweconductourselves.

[←1091]‘Mr.Robinson’—observes his Biographer—‘was eminently a practical preacher; generally he hadmuch of Evangelical doctrine in his sermons; sometimes hewas experiential; but hewas alwayspractical.Neverdidhediscussadoctrinewithoutdrawing from it strictpracticalconclusions,andcloselyapplyingthemtotheconscience;neverdidhedetailChristianexperiencewithoutspecificallypointingoutitspracticaltendencies:oftenheenteredveryminutelyandparticularlyintoafullandheart-searchingdevelopementofdistinctpartsofduty:insomuchthatsomeofhishearers,whodidnotgreatlyapprovehisdoctrinalopinions,wereledtohighlyextolhisMinistryasbeingrepletewithusefulfamilyinstructions.’Vaughan’sLife,pp.309,310.

[←1092]Dav.inCol.1.21.

[←1093]1Tim.4.16.‘Semperadeventumfestinat.’Horace.–Bealwayseagertogettotheevent.

[←1094]Charges,pp.181,182.

[←1095]Mr. Cecil adopted Lavater’s practice—to fix on certain persons in his congregation, asrepresentatives of the different classes of his hearers—to keep these persons in his eye in thecompositionofhissermons—andtoendeavourtomouldhissubjects,soastomeettheirrespectivecases. This rule obviously requires much judgment to avoid that personality, which—except inparticularcases(1Tim.5.20.)belongstoprivate—nottopublicrebukes.(Matt,18.15.)Perhapsthebettergeneralrulewouldbetoaimatthatdirectexhibitionoftruth,whichwouldcompelconsciencetodoitsownworkinindividualapplication.CompareDwight’sSermons,Vol.ii.451-454.

[←1096]See 2Sam. 12.1-7.When John preached generally, “Herod heard him gladly;” when he came toparticularsofapplication—“Itisnotlawfulforyoutohaveyourbrother’swife”—thepreacherlosthishead.‘TheMinister’(asanexcellentoldDivineobserves)‘shoulddesiretohavethatknowledgeofallhishearers,thathemaybeabletospeakasparticularlytoeveryoneasispossible.(Jer.6.27.)Thoughhemaynotmakeprivatefaultspublic,orsotouchthesin,astonoteanddisgracethesinner;yet he may apply his reproofs particularly, so that the guilty party may know and feel himselftouchedwiththereproof.Wemustinpreachingaimasdirectlyaswecanathim,whomwedesiretoprofit.Ourdoctrinemustbeasagarment,fittedforthebodyitismadefor;agarmentthatisfitforeverybody, is fit fornobody.Paul saysofhimself, that inhispreachinghe laboured to admonisheveryman,topresenteverymanperfectinChristJesus.’HildershamonJohn4.Lect.80.

[←1097]Eccles.12.11.

[←1098]2Tim.2.15,withLuke12.42.

[←1099]Heb.4.12.

[←1100]Luke14.23.

[←1101]Job6.25.ItwasobservedofPhilipHenry,that‘hedidnotshootthearrowofthewordovertheheadsofhisaudience,intheflourishesofaffectedrhetoric,norundertheirfeetbyhomelyexpressions,buttotheirheartsincloseandlivelyapplication.’Life,p.59.

[←1102]Isaiah58.1.Micah3.8.

[←1103]Comp.Matt.22,23.

[←1104]Matt.19.16-22.

[←1105]John4.7-26.Comp.BishopofWinchester’sMin.Char,ofChrist,ch.13.

[←1106]Benson’sLifeofChrist,p.300.

[←1107]Acts2.22-37.

[←1108]1Kings16.20;22.8;Amos7.9;Luke4.28;Acts5.33;Rev.11.10.

[←1109]Matt.7.29,withMark7.1-9.

[←1110]Compare Matt. 21.45. John 8.9. Often have Ministers been accused of preaching at individualssermonswrittenwithouttheslightestknowledgeoftheircases.Whatisthis,butthepiercingofthetwo-edgedsword?1Cor.14.25.

[←1111]DutiesandRightsof theParochialClergy, p31. ‘Generaldeclarations againstvice and sin, rousemen toconsiderand lookabout them;but theyoften lackeffect,because theyonly raiseconfusedapprehensionsofthings,andundeterminatepropensionstoaction;whichusuallydecayandvanish,beforemen thoroughly perceive or resolvewhat they should practice. As he that cries ‘fire’ stirspeopleup,andinspiresthemwithakindofhoveringtendencyeverywhichway,yetnomanwhoisthere moves to purpose, until he is distinctly informed where the mischief is (then those whoapprehendthattheyaretheonesconcerned,runhastilytoopposeit)so,tillweparticularlydiscernwhereouroffenceslie,tillwedistinctlyknowtheheinousnatureandthemischievousconsequencesofthem—wescarcewilleffectuallyapplyourselvestocorrectthem.Whenceitisrequisitethatmenbe particularly acquainted with their sins, and by proper arguments be dissuaded from them.’Barrow’s Sermons. ‘General discourses do not so immediately tend to reform the lives of men,because they fall among the crowd, and do not touch the consciences of particular persons in sosensibleandawakeningamanner,aswhenwetreatofparticulardoctrinesandsins,andendeavourtoputmenuponthepracticeoftheone,andreclaimthemfromtheother,byproperargumentstakenfromthewordofGod,andfromthenatureofparticularvirtuesandvices.’Tillotson’sSermons,folio,p.491. ‘Thepreacherwhoonly flourishes ingeneralnotions,anddoesnotaimat someparticularargument,islikeanunwisefisher,whospreadshisnettotheemptyair,wherehecannotexpectanysuccesstohislabours.’BishopWilkins’sEccles.

[←1112]Hall’sSermons,etc.pp.23,24.GeorgeHerbert’s‘Parsonwasusedtopreachwithparticularizingofhisspeech;forparticularsevertouchandwakemorethangenerals.’Chap.vii.—‘Leteverypreachersopreach,aseverywisepreacherought topreach;notonlyuntomenoruntomen’sears,but intomen’sears, and intomen’shearts also, ifpossible. It is easier to findout sermon topreach to thepeople, than to find this skill and wisdom, how to be able to distil or preach a sermon into thepeople.’More’sWisePreacher.

[←1113]Judges3.20.SeeBishopBurnet’sadmirableremarksuponapplicationatthecloseofourdiscourses.PastoralCare,ch.ix.onPreaching.AlsoClaude’sobservations,withMr.Simeon’snotesappended.Mr.Alleine’spreachingbeautifullyillustratedthe‘heartandsoul,’whichtheBishopwouldbringtothis point.—‘So lothwas he to labour in vain, and to pass from one discourse to another, as oneunconcernedwhetherhehadsownanygoodseedornotontheheartsofhishearers;thatinthecloseofhis applicatorypartonany text, he ever expressedhisgreatunwillingness to leave that subjectwithout someassurances, that hehadnot “fought” in that spiritualwarfare, “asone that beats theair;”whenalsoheexpressedhisgreatfear,lestheshould,afterallhismostimportunatewarnings,leave them as he found them. And here, with how much holy taking rhetoric he frequentlyexpostulatedthecasewithimpenitentsinners,inwordstoomanytomention,andyettooweightytobeforgotten;vehementlyurgingthemtocometosomegoodresolve,beforeheandtheyparted,andtomaketheirchoiceeitheroflifeordeath!’Alleine’sLifeandLetters.

[←1114]Quintilianremarks, that thepowerof theconclusiondependsupon thewarmthof itsappeal to theheart.Tothispartthehighestpowersofaddressshouldbereserved.Here,ifever,itispropertoopenallthefountainsofeloquence.Here,ifwehavesucceededinotherparts,wemaytakepossessionofourhearers’minds.

[←1115]Doddridge’sPreachingLectures,Lect.10.

[←1116]‘Youhavebeenhalfanhour,’(saidthelateMr.Robinsontoaclergyman)‘withoutoneworddirectlyaimed at the conscience.’Life, p. 217.His own ‘ScriptureCharacters’ (originally delivered in theformof sermons) are admirable specimensof thismodeof address.See alsoClaude’sSermononPhil.2.12—Mr.Simeon’sSermonon theGospelMessage,appended tohiseditionofClaude—theSermonsofWalkerofEdinburgh(asforinstance,on2Cor.6.1),andVitringa’sSermononthehistoryof Jabez (1Chron. 4.10.) in hisMethodusHomiletica. ‘Asmuch as possible, sermons ought to becarriedoninastrainofdirectaddresstotheaudience.’Blair’sLectures.

[←1117]Heb.1,2.

[←1118]Ibid.3.1-6.

[←1119]Heb.3.7-19.4.1-11.

[←1120]Ibid.4.12-16;5-7.

[←1121]Ibid.8-10.

[←1122]Ibid11.

[←1123]Ibid.12,13.

[←1124]1Cor.12.10.

[←1125]James1.5.

[←1126]See this subject drawn outwith equal power and accuracy inDr.Chalmers’ Sermons at theTronChurch,pp.361,362,andWatts’Humb.Attempt,p.41.

[←1127]Matt.7.24-29.

[←1128]SeeJer.15.19.

[←1129]1John5.19.

[←1130]Prov.14.32.Mal.3.18.

[←1131]1Cor.2.14,15.

[←1132]Mark16.16.John3.18,36.

[←1133]Rom.8.9.

[←1134]Ibid.5.1,5.

[←1135]Ps.119.105.Eph.2.2.

[←1136]Rom.6.16.

[←1137]Matt.7.13,14.

[←1138]Rom.8.13.Matt.25.46.

[←1139]Luke16.26.

[←1140]‘Mostassuredly’(remarksMr.Scott)‘thisundistinguishingwayofpreachingis“castingthatwhichisholytothedogs;”andIamdeeplyconvinceditisoneoftheworstmistakesthatapreachercanfallinto; tendingmostdirectly to stupify theconsciencesandharden theheartsof theungodly,and to“strengthen their hands, that they should not return from their evil way;” and in proportion,discouragingtheheartofthehumble,broken,contritebeliever.’LettersandPapers,p.441.Comp.Ezek22.26.

[←1141]Scrupulosity:morbidguiltaboutmoralorreligiousissues–here,itistobedistinguishedfromgodlysorrowwhichleadstorepentanceandfaithinChrist.Seethelastnoteonpage341whichcarriestothenextpage.

[←1142]Matt.7.21-23.

[←1143]See his Diary, and Letter ix. appended to his Life. It is scarcely necessary to refer to Edwards’celebrated work on the Affections—as the closest and most searching touchstone of Christiansincerity, and themost accurate detector of the diversified forms of false profession and delusiveexperience.

[←1144]Expressedbyparables.

[←1145]SeeMark4.26-29.

[←1146]Comp.St.Paul’sdistincttreatmentofbabesandadults;andSt.John’sdistributionofbelieversintotheseveralclassesof“littlechildren,youngmen,andfathers.”1Cor.3.1;Heb.5.12-14;with1John2.12,13.

[←1147]BishopHall’sEpistles,Decadiv.Epist.v.Works(OxfordEdition)vi.221.

[←1148]Hall’sSermons,utsupra,p.22.

[←1149]ZepperspeakssoadmirablyuponthesubjectofthisSection,that,ashisworkisbutinfewhands,wegiveaquotation:—‘Cujusoperisdifficultatemtarnmultiplexetvariaauditorum,quibusverbidivinimysteria dispensanda sunt, diversitas sexuum, sstatum, ingeniorum, opinionum, profectuum,conditionis, institutionis, morborum et affectionum animi discrirnen, imo contrarietas non parumauget: dum alii hypocrites sunt; alii afflicti peccatores: alii flagitiosi; alii pié viventes: aliidesperabundi; alii cum infirmitate et conscientiae variis tentationibus varié luctantes; alii pabulo,quod pascua tantum, et fontes Israëlis sapiat, contenti; alii delicati et nauseabundi, quorumpalatonihil feré sapit,quantumvisorthodoxum,nisi carnemquoqueetmundumresipiat.Quosanimorummorbos,etdiversamauditorumrationem,utnossedifficileest:itaconvenientiaomnibusetsingulisremedia,exverbidivinipharmacopoliodepromere,eaquefeliciteretiamapplicare,quanti,quamqueimmensi laboris et sudoris, quanti ingenii, quantse spiritualis prudentiae res est.—Unde etiamChristus Ecclesiee suae pastorem servo comparat prudenti et fideli, super famulitium Dominiconstituto, ut illis alimentum det, et quidem in tempore, hoc est, non promiscue, obiter autperfunctorie,sedprorationetemporum,adeoqueetlocorumetingeniorum,quibuscumnegotiumilliest.Matt.24.45.’Pref.pp.5,6.

[←1150]1Peter4.11.

[←1151]Gal.1.11,12;1Thess.2.13.

[←1152]SeeGal.5.2-4.

[←1153]Comp.Luke1.3;1John1.1-3;2Peter1.16;with2Cor.4.2.

[←1154]2Cor.1.17-20.

[←1155]Gal.8,9.

[←1156]Gal.2.5,11,12.

[←1157]1Cor.9.22.

[←1158]Ib.8.13.

[←1159]Acts16.3.

[←1160]1Thess.2.7,8,withGal.5.2.1Cor.3.47.

[←1161]1Peter5.3;2Cor.1.24.

[←1162]Matt.20.25.

[←1163]John3.11.

[←1164]2Cor.4.13.

[←1165]Luke4.16-30.

[←1166]PerhapsinstructionconnectedwithdivorcewouldnothaveoccurredinavillageMinistry,exceptinaregularcourseofExposition.(Mark10.2-12.)InthiswaytheWritersomewhatreluctantlyintroducedit,butwithunexpectedeffect.

[←1167]Chrysostom.

[←1168]SeeCave’sPrimitiveChristianity,ch.ix.

[←1169]Luke21.14,15.Matt.10.19,20.Themartyrsinheritedafullandundoubtedinterestinthispromise.ButitwasneverintendedtopromiseDivineinspirationinitsordinarysensewithoutpremeditation;ortoimply,thatpreparatorystudywaseitheruseless,orabartoreceivingnecessaryassistance.TheexhortationtoTimothy(1Tim.4.13,referredtoPartI.ch.vii.Sect,i.)evidentlyimpliesthenecessityofthestudyofoursubjects.

[←1170]Sivismeflere,dolendumestPrimumipsitibi.Horace.–Ifyouwishmetoweep,youyourselfmustfirstfeelgrief.

[←1171]Vaughan’sLife,p.322,325.

[←1172]Richmond’sLife,p.155.

[←1173]SeehisLife.

[←1174]Equalofall.

[←1175]SuchasJeromeobservedofhisfriendNepotian—‘thatbydailyreadingandmeditationinthesacredvolumehehadmadehissoulalibraryofChrist.’

[←1176]Burnet’sPast.Care.

[←1177]SeehisPreachingLectures.

[←1178]Burnet’sHistoryoftheReformation,BookI.year1542.

[←1179]Caput autem est, quod (ut vere dicam) minime facimus (est enim magni laboris, quern pleriquefugimus)quamplurimumscribere.Cicerode.Orat.-Butthechiefthing,which(totellthetruth)wedonotdoatall(forittakesgreatlabor,andmostofusshirkit)istowriteasmuchaspossible.Atthesametimeheobservesthat,shouldthespeakeronlyavailhimselfinpartofthehabitofwriting,theremainderofhisaddresswillpartakemoreorlessofthestyleofcorrectcomposition.

[←1180]Someonenewtoafieldoractivity–newcomerornovice.

[←1181]Tendingtodepartfromthemainpointorcoverawiderangeofsubjects.

[←1182]AfterthereadingoftheGospel,thePresbytersexhortingthepeople—onebyone,notallatonce—andafterallthose,theBishop[exhortedthem],asitisfittingfortheMastertodo.Cave’sPrimitiveChristianity.

[←1183]Some hints in thewritings ofAugustine andGregory refer to the custom of their sermons beingwrittenand read to thepeople,when theywereprevented frompreaching inperson;whichshowsthatthecustomofreadingwasnotwhollyunknown.

[←1184]SeesomereferencesinBuddonInfantBaptism,pp.474,475.

[←1185]Such as Bishop Bull. See his Life by Nelson, p. 59. Burnet gives some excellent rules for theattainment of this exercise. Pastoral Care, ch. ix. Comp. Fenelon’sDialogues. Erasmus traces thepractice to the Fathers—‘Tutum est capita sermonis in charta notata habere ad manum, quod inPsalmosaliquot fecisse videturAugustinus;et haud scio, an in omnes, quanquamvirmemoriaadprodigiumusquefelici.’

[←1186]Charges,p.287-291.

[←1187]Wilkins’Eccles.p.203.

[←1188]______________Cuilectapotentereritres,Necfacundiadeserethunc,neclucidusordo;Verbaqueprovisamremnoninvitasequuntur.

Hor.deArtePoet.‘Whoever’smindisfullypossessedwiththeferventdesiretoknowgoodthings,andwiththedearestcharitytoinfusetheknowledgeofthemintoothers—whensuchamanshouldspeak,hiswords,likesomanynimbleandairyservitors,tripabouthimatcommand,andinwell-orderedfiles,ashewouldwish,fallaptlyintotheirownplaces.’Milton.

[←1189]ActofSynodofBerne,ch.xl.quotedinFletcher’sPortraitofSt.Paul.

[←1190]Cecil’sRemains.

[←1191]John15.5.ProfessorCampbellseemsscarcelytorecognizethispracticeintheKirk.Indiscussingtheseveraladvantagesanddisadvantagesofreadingandrepeatingourdiscourses,hejustlycomplainedoftheburdenofthelatterusage,asinterferingwithimportantpastoralengagements.(CampbellonPulp.Eloquence”Lect.iv.OnPast.Char.Lect.ix.)Wemightadd—intheactofdelivery,itislikelytodeadentheaffectionsbytheanxiousprocessofreciting,todiverttheattentionfromthesentimenttotheword,andtoproduceahurried,monotonous,orinharmonioustoneofaddress.Indeed,uponthewhole, it is nomore than a schoolboy’s exercise of ‘most unreasonable laboriousness,’whichBishop Burnet conceives is possible for few to maintain, and with which the heart has as littlenecessary concern, as it is often supposed to havewith the pages of the book.Compare Seeker’sCharges, p. 291. Fenelon’s Dialogues (ii.) Burnet’s Pastoral Care, ch. ix. Smith on the PastoralOffice.Lect.20.

[←1192]Thefollowinglineshavemuchgoodsenseinthem:

‘Shouldyou,myfriend,theimportantquestionask—WithorwithoutmypapersshallIpreach?Myanswerhearandweigh.YoursermonswriteFromendtoend;andeverythoughtinvestWithfullexpression,suchasbestmaysuitItsnatureanditsuse;andthenpronounceAsmuchasyourremembrancecanretain.Ratherreadeverysentencewordforword,Thanwanderinadesultorystrain—Achaos,dark,irregular,andwild—Wherethesamethoughtandlanguageoftrevolves,—Andre-revolvestotiresagaciousminds;HoweverloudthemomentarypraiseOfignorance,andemptyfervorscharm’d.Butnevertoyournotesbesoenslav’d,Astorepresssomeinstantaneousthought,Thatmay,likelightning,dartuponthesoul,AndblazeinstrengthandmajestyDivine.’

Gibbons’ChristianMinister.

[←1193]Wewouldremark,thatawrittensermon,repeatedlyreadoverbeforethedelivery,willhavemuchoftheeaseandforceofanextemporaneousdiscourse.

[←1194]SeeNewton’sLetterstoMr.Barlass.

[←1195]BuddonInfantBaptism,p.493-496.

[←1196]SeeEdward’sPreacher,i.220.

[←1197]BuddonInfantBaptism,p.497.

[←1198]SeeChristianObserver,Oct.1828.

[←1199]ChurchHistory,4to.1680,p.471.BishopHalltellsusofhisownpractice—‘WhenIpreachedthreetimes inaweek, I stillneverdaredclimb into thepulpit topreachanysermonofwhichIhadnotbefore, inmy poor and plain fashion, penned everyword in the same order inwhich I hoped todeliver it; although in its expression, I was not inclined to be a slave to syllables.’ Account ofhimself,p.34.

[←1200]Appendix to Dr. Buchanan’s Sermons on Eras of Light, and Richmond’s Life, p. 157. “ViceChancellorandGentlemen,WhereashisMajestyisinformed,thatthepracticeofreadingsermonsisgenerallytakenupbythepreachersbeforetheUniversity,andthereforesometimescontinuedevenbeforehimself;hisMajestyhascommandedmetosignifytoyouhispleasurethatthesaidpractice,whichtookitsbeginningfromthedisordersofthelatetimes,bewhollylaidaside,andthatthesaidpreachersdelivertheirsermons,bothinLatinandEnglish,bymemory,withoutbook,asbeingawayof preaching which hisMajesty judges most agreeable to the use of all foreign churches, to thecustomoftheUniversityuptonow,andtothenatureandintentionofthatholyexercise;andthathisMajesty'scommands in thesepremisesmaybeduly regardedandobserved,his furtherpleasure isthat the names of all ecclesiastical persons that continue the present supine and slothful way ofpreaching,be from time to time signified tome by theVice Chancellor, on pain of hisMajesty'sdispleasure.Monmouth.(ExtractedfromtheStatuteBookoftheUniversityofCambridge,page301.Car.II.Rex)

[←1201]BishopStillingfleetcomplainedinhisday—‘There[hasarisen]anillhabitofspeakingextempore,andalooseandcarelesswayoftalkinginthepulpit;whichiseasytothepreacher,andplausibletolessjudiciouspeople.’DutiesandRightsoftheParochialClergy,p.30.

[←1202]Exod.4.10-16.

[←1203]1Cor.9.22.

[←1204]SeeGal.2.5.

[←1205]Rom.1.14.

[←1206]Life,pp.227,228.

[←1207]Pardonstotheclergy(allowableorcondonedpractices).

[←1208]Charges,pp.290,291.

[←1209]Vaughan’sLife,p.234.

[←1210]SeeMatt,23.

[←1211]Acts2.13.

[←1212]Acts 4.13. See the power that rested upon this spirit; 29-33: 14.3. St. Paul’s deep sense of itsimportance.Eph.6.19,20.Col.4.3,4—thesamespiritcharacterizing theJewishprophets,1Kings21.20;22.14-25.2Chron.16.7;24.20.Isaiah58.1;65.2,withRom.10.20.Amos7.10-13.Micah3.8.Matt.3.7.

[←1213]Acts24.24,25.

[←1214]Phil.1.17.

[←1215]SeeJer.23.28.

[←1216]Seesomesearchingviews,inasermonentitled‘TheGospelMessage,byRev.Dr.Dealtry,pp.24-26.‘Beafraidofnothingmore’—saidaholyMinister—‘thanthedetestablecowardiceofaselfishandunbelievingheart.’CorrespondenceofthelateRev.HenryVenn,p.248.‘Lord,turnthefearofmen’sfacesintoaloveoftheirsouls’—wasMr.Walker’sgodlyprayer.—Life,p.356.

[←1217]Luke7.36-46;11.37-54.

[←1218]1Tim.5.20.

[←1219]Titus1.13.

[←1220]Titus2.15,with1Cor.5.4.

[←1221]1Tim.5.1.2Tim.2.24,25.

[←1222]Acts24.25(re2Sam12.7).

[←1223]The self-contradictory logic of Bridges’ original wording has been corrected in this paragraph –WHG.

[←1224]See1Cor.2.3;

[←1225]SeeEph.6.19,20.

[←1226]Comp. Jer. 1.17-19. Ezek. 2.6-8. 2Tim. 4.16. This thought seems to have been the last prop ofJeremiah’ssinkingspirit,chap.20.9-11.

[←1227]1Tim.6.13.

[←1228]Eccl.10.10,with12.10.

[←1229]Isaiah11.2,3;1.4.

[←1230]Luke4.22;21.40,withJohn7.46.

[←1231]This particular of theMinistry of Christ, is admirably illustrated by the Bishop ofWinchester.—Minister.Char,ofChrist,ch.vi.

[←1232]Col1.28.

[←1233]Tendingtofindandcallattentiontofaults

[←1234]TheWriterbegsparticularlytorefertoMr.Simeon’sshortbutadmirablerulesforcompositioninhiseditionofClaude’sEssay,12mo.pp.30-34.

[←1235]1Cor.3.10-15.

[←1236]Mark the statement of justification in the Epistle to theGalatians. TheApostle did not (as someappeartothink)conceivethat theviewofitssimplicity(ch.1-4.)wasinanywayobscuredbytheexhibitionofitsfruitfulness(ch.5,6.)Thetreeisknownbyitsfruits,whileitisalsodistinguishedfromthem.

[←1237]2Tim.3.16.

[←1238]Comp.Rom.5,6.

[←1239]Weakened.

[←1240]MaytheWriterventuretosuggesttosomeoftheardentinvestigatorsofprophecy,aninquiry:Whatproportion, in extent and clearness, do their schemes—admitting their correctness for the sake ofargument—occupy in thesystemsofApostolic instruction?Are thepropheticviewsandprinciplessetforth thereclearlysubordinatedto thedisplayofChristcrucifiedas themanifestationofall theloveandgloryoftheDivineperfections?Donotsupposethissuggestiondiscountenancesthestudyofprophecy(which,withinitsduebounds,isequallypractical,enlivening,andobligatory),butonlytheuncontroledextenttowhichitissometimespursued;andtheexclusivedogmaticviewinwhichitistoooftenbroughtbeforetheChurch.Theprincipleoftheseremarksmaybearaqualifiedreferencetosomeotherpointswhichunhappilydivide,insteadofuniting,theChurchinthepresentday.

[←1241]SuchasRomans6.1-3,comparedwith5.20.

[←1242]SeeJob33.23.

[←1243]‘The line of demarcation is sometimes so strictly drawn that, it would seem as if no attainmentswhichfallshortofaprescribedstandard,weretobeaccountedasindicativeoftheexistenceofanyreligious feeling. Itwould bemore consonant to ourLord’s example if,when appearances on thewholearefavourable,thosewhostilllackonethingwerebroughttoaclearerknowledgeofthewayofsalvationbyforbearanceandseasonableadmonition.IftheApostlethoughtitnecessarytoexhortbelieverstoaddtotheirfaith,virtue;andtovirtue,knowledge,etc.hemusthavecontemplatedthepossibilitythat thosewhomightafterwardsbecomethoroughlyfurnisheduntoallgoodworks,hadbeenformerlydeficientinsomeoftheChristiangraces.’BishopofWinchester’sMin.Char.pp.196-198.

[←1244]Ezek.13.19,22.

[←1245]Luke 12.42. The extreme care withwhich the Levitical sacrifices were dissected and distributed,affordsanaptillustrationofthisMinisterialwisdom.2Tim.2.15.

[←1246]Gal.4.20.1Cor.4.21.

[←1247]SeehisPhilosophyofRhetoric,andsomestrikingremarksinHall’sSermon,pp.25,26.

[←1248]PrefacetoMr.Simeon’sHelpstoComposition—towhichtheWritergladlyrefersasafull,clear,andunfettereddisplayofEvangelicaltruth.

[←1249]Prov.25.11.

[←1250]Jude22,23.

[←1251]‘Apreachermustcarefullyobservethemanners,customs,andinclinationsofthosewhomhewouldpersuade, so that hemaygain an easier admissionof the truth into theirminds.’Quesnel onActs17.23.

[←1252]Mark3.17,withLuke9.54.

[←1253]Equalityofdistribution.

[←1254]2Tim.3.17.

[←1255]Heb.5.11-14.1Cor.3.1-3.Siproviribussuisalaturinfans,net,utcrescendopluscapiat;simodumsuaecapacitatisexcedat,deficitantequamcrescat.[Forifaninfantreceivesnourishmentsuitedtoitsstrength, it becomes capable, as it grows, of taking more; but if its strength and capacity areovertaxed, itwastesawayinsteadofgrowing.]Aug.deCivit.Dei.Lib.xii.c.xiv. ‘It takesagreatdegreeofknowledgetobeabletoobserveandfollowthemotionsofgrace,onwhichalldepends,andwhichcommonlyperformsitsworkbydegrees.’QuesnelonMatt.9.17.

[←1256]CompareIsaiah40.11.—asillustratedbythewiseandtendercondescensionofhispublicMinistry,Mark9.33.Howremarkable is thecontrastbetweentheelementarycharacterofhissermonontheMount and his latter discourses, evidently adapted to a higher stage of Christian knowledge, andpromisingastillgreaterrevelationofthegospeltohisChurch!John16.12,13.Yetitisimportanttoobserve that it was the same gospel in all its perfect integrity at first, as it was at the last—notmodifiedorstrippedofitsnativeoffensiveness—onlymorefullydeveloped.

[←1257]CompareMatt.4.17,withHeb.6.1,2.

[←1258]OwenonHeb.6.1.‘Thisworkmustbecarriedonprudently,orderly,andbydegrees.“Milk”mustgobefore“strongmeat.”The foundationmustbe laid,beforewebuildupon it.Childrenmustnotbedealt with as men of age.Wemust not go beyond the capacities of our people, nor teach thoseperfection,whohavenotyetlearnedtheprinciple.’Baxter’sReformedPastor.

[←1259]Cecil’sRemains.

[←1260]Eccles.12.10.ThefirstninechaptersoftheBookofProverbs(asDr.Wardlawadmirablyobserves)‘present us with a most interesting specimen of these “acceptable words.” In them there is aninimitableunionofadmonitoryfidelity,andenticingandsubduingkindness.LikePaul,he“exhorts,andcomforts,andcharges,asafatherdoeshischildren.”Thewholesoulofthewriterisbreathedoutintheearnestnessofbenevolentdesire.’WardlawonEccles.12.10.

[←1261]Acts20.20.withEccl.8.5.

[←1262]Titus2.7.

[←1263]Mark4.33.

[←1264]See2Peter1.12.

[←1265]2Peter3.15.

[←1266]Acts13,17,24,26.

[←1267]With theRomans,heembraces thewholecompassofChristiandoctrine;with theGalatians,he ismainly occupied with the single point of justification; with the Corinthians he largely expoundsquestionsofcasuistry,mattersofdiscipline,andgeneralpracticalduty;buttheyareallinculcatedonthefoundation,andintermingledwiththedisplay,ofthedoctrineofChrist.

[←1268]See2Cor.5.11.ItiswellthatourexperienceshouldfurnishmaterialsforourMinistry;butcaremustbetakenthatthestandardofourpreachingbeelevatedanditscharacterformedonthebasisofthewordofGod.ThusonlywillitbesealedwiththewarrantofDivineacceptance,andsympathizewithallclassesofChristians,aswellaswiththewantsoftheignorantandunconverted.

[←1269]Life,p.26.ThusalsoDr.Doddridgeinoneofhisdevotionalexercises,writes—‘Ifearmydiscoursetodaywastooabstruseformyhearers.Iresolvetolabouraftergreatplainnessandseriousness;andtobringdownmypreachingtotheunderstandingoftheweakest.’Life,ch.ii.

[←1270]Gerard’sPastoralCare,p.127. ‘Cananyman imitate’—asksBishopWilson—‘agreaterMasterofeloquence,thanJesusChristwas,whosegreatexcellenceappearsinmakinggreattruthsunderstoodbythemeanestcapacity?SacraPrivata.

[←1271]Matt.11.16-19.

[←1272]Ibid.13.

[←1273]Rom.1.14.

[←1274]2Cor.3.12;Comp.1Cor.14.19.‘HabentsacraeScripturse,sednonostendunt,eloquentiam.’August,de Doctr. Christ. Lib. iv.—especially and most justly recommended by Milner to the study ofMinisters.Hist.ii.pp.441,442.

[←1275]1Cor.9;Phil.3.

[←1276]SeeespeciallyJames3.1-12.andtheingeniousandexquisiteexpositionofitinBishopJebb’sSacredLiterature,pp.273-308.

[←1277]SeequotationfromhisSermonsinpage281.

[←1278]TableTalk.Itwasoneofhissayings—‘Optimiadvulgushiconcionatores,quipueriliter,populariter,etsimplissimedocent.’Seeabeautifulanecdotecharacteristicofthisgreatreformer,advisingBuceron this subject.Scott’sContinuationofMilner, vol. i. 216,217.Adams, inhisLifeofLuther, hasinsertedsomehomelyrhymeswhichhecomposedforthecommonpeople.And‘forthesebeggarlyballads’(saysashrewdwriter)‘Luthermayreceiveagreaterrewardatthelastday,thanforwholeshelves of learned folios. Vanity will make a man speak and write learnedly; but only piety canprevailuponagoodscholartosimplifyhisspeechforthesakeofthevulgar.Suchapreacher,thoughhisworthmaybeoverlookedbytheundiscerningnow,willonedayhaveanameaboveeveryname,whether itbephilosopher,poet,orator,orwhateverelse ismost reveredamongmankind.’Rev.R.Robinson’sNotesonClaude’sEssay—awork, not devoid of information or interest; but painfullydistinguishedbyanunchristian,vituperative[i.e.abusivelycritical]spirit.

[←1279]Hab.2.2.

[←1280]A Preacher is to fancy himself in the room of themost unlearnedman in his whole parish; andthereforehemustputsuchpartsofhisdiscourseashewouldhaveallunderstand,insoplainaform,thatitmaynotbebeyondthemeanestofthem.Thishewillcertainlystudytodo,ifhisdesireistoedify them, rather than tomake themadmirehimselfasa learnedandhigh-spokenman.’Burnet’sPastoralCare,ch.ix.

[←1281]Astylethatconstantlyinterruptsthetrainofthought,orinvolvesindirectwaysofexpressingthings.

[←1282]Thatis,itcontainsfigurative(non-literal)language.

[←1283]BuddonInfantBaptism,pp.493,494.

[←1284]Charges, pp. 273, 274. Augustine continually reverts to this subject. He did not scruple to say—‘Meliusest,utnosreprehendantgrammatici,quamutnonintelligantpopuli.’InPs.139.15.Thusinoneofhissermonstothesamepurport—‘Rogohumiliter,utcontentaesinteruditaeauresvestraeverbarusticaaequanimitersustinere,dummodototusgrexDominisimplici,et,utitadicam,pedestrisermone, pabulum spirituale possit accipere; et quia imperiti et simplices ad scholasticorumaltitudinemnonpossuntascendere,eruditisedignentur.adillorumignorantiamseinclinare.’Quesnelremarks—‘Thatamanneednotfearstoopingtoolow,whenheconsidershimselfasthedispenserofthemysteriesofabasedwisdom.Thegospelismoreforthepoorandsimplethanforrefinedwits;yetaministeroftheGospelissometimes(onemaysay)afraidofbeingunderstoodbythesimple,lesthenotbeadmiredbythelearned.’OnMark4.33.‘Donotaffectfinewords,butwordswhichtheHolyGhost teaches. Enticing words of man’s wisdom debase your matter. Gold does not need to bepainted.Scriptureexpressionsarewhatpeopleareusedto,andwillremember.’William’sLifeofM.Henry,p.162.

[←1285]DialoguesonEloquence,iii.

[←1286]Matt.13.51.

[←1287]Quintilianexcellentlyobservesthatourmeaning,‘likethelightofthesun,shouldthrustitselfupontheeyesoftheignorant,notonlywithoutanypainstosearchforit,butasitwere,whetherhewillhaveitornot.’Institut.Lib.viii.cap.2.Rollinhasthesameillustration.BellesLetters,vii.Lutherusedtosay—‘Topreachplainlyandsimplyisagreatart.’TableTalk.ArchbishopUsherobserved—‘It requiresallour learning tomake thingsplain.—It isnotdifficult tomakeeasythings appearhard;but to renderhard thingseasy, is thehardestpartofagoodoratorandpreacher.’ ‘He is themostpowerfulpreacher,andbestorator’—saidDr.South—‘whocanmakehimselfbestunderstood.’BishopWilkins observes—‘the greatest learning is to be seen in the greatest plainness. Themoreclearlyweunderstandanythingourselves, themoreeasilywecanexpound it toothers.’Eccles.p.168.(ThecharacterthatPhotiusgaveconcerningthepreachingofAthanasiuswillconfirmthispoint.‘In sermonibusubique in locutioneclarusest, etbrevis, et simplex,acutus tamenetaltus.’)In hissermons,hisspeechwasuniversallyclear,brief,simple,sharp,andyetexalted.BishopHurdchargedhisclergytothesamepurpose—‘Yoursermonscannotwellbetooplain:andIneednotsaytoyouwhohearme—thattoframeadiscourseinthisway,asitisthemostusefulwayofpreaching,soitwillaffordfullscopeandexerciseforall thetalentswhichtheablestofusmaypossess.’Charges.ArchbishopTillotson is said to have been ‘in the habit of reading his sermons to an illiterate oldwoman of plain sensewho livedwith him, and of altering hiswords and expressions till he hadbroughtthestyledowntoherlevel.Ifthestoryistrue,‘itis’(asProfessorCampbellobserves)‘muchto the prelate’s honour; for however incompetent such judges might be of the composition, thedoctrine,orthearguments,theyarecertainlythemostcompetentjudgesofwhattermsandphrasesfallwithin the apprehension of the vulgar, the class towhich they belong.’On Pulpit Eloquence,Lect.iii.CompareFenelononEloquence,utsupra.Perhapshoweverthepoet’srule—‘Nonfumumexfulgore,sedexfumodarelucem’—expressesthewholeinthefewestwords:Itisnotsmokefromtheflame,butlightoutofthesmoke.

[←1288]Ward’sCoalfromtheAltar.CompareBowles’Past.Evang.Lib.ii.c.10.

[←1289]Archbishop Leighton, after hearing a plain and homely sermon with entire satisfaction, observed—‘Thisgoodmanseemsinearnesttocatchsouls.’‘Themeasureofspeech’(heremarked)‘oughttobethecharacteroftheaudience,whichismadeupforthemostpartofilliteratepersons.’Pearson’sLife,p.lix.

[←1290]Whathasbeen saidof commentatorsmayapply topreachersof this character—that their subjectswereplain,untiltheyexpoundedthem.

[←1291]Augustine’scommentwas—‘Numquidhicornamenta,etnondocumenta,quaeruntur?’[Couldthisbetheornaments,andnotthedocumentsthataresought?]DeDoctr.Christ.Lib. iv.19,utsupra.Notthat he was wholly averse to ornament. His idea of the style of discourses wasmost just—‘Necinornatarelinquitur,necindecenterornatur.’Ib.iv.26.

[←1292]PrefacetohisRemonstrance—‘Preachers’(remarksBishopTaylor)‘aretofeedthepeople,notwithgaytulipsanduselessdaffodils,butwiththebreadoflifeandmedicinalplants,springingfromthemarginofthefountainofsalvation.’‘Veryfine,Sir.’(saidRobertHall,whenaskedhisopinionofasermon) ‘Butmen can’t eat flowers.’ ‘Lord,’ (said a pious oldwriter) ‘letme never be guilty, bypaintingthewindows,ofhinderingthelightofyourgloriousGospelfromshiningpowerfullyintothehearts!’

[←1293]AndyettheKingJamesversionwasjustsuchamodernization.

[←1294]1Cor.14.11-19.Matt,23.13.

[←1295]On Systematic Theology, Lect. iii. See the sensible advice that Mr. Richmond received from hisCollegeTutoronthissubject.Life,p.152.

[←1296]Hieron.adNepot.

[←1297]Campbell, ut supra. ‘An affected obscurity of style’ (Baxter remarks) ‘makes a fool admire thepreacher’slearning;butitwillmakeawisemanwonderathishypocrisyorfolly.’KirkeWhitejustlyremarkedofapreacherwhomhehadlatelyheard—‘Ithinkinparticularhehasonegreatfault,whichiselegance.Heisnotsufficientlyplain.Remember(headds)wedonotmountthepulpittosayfinethingsoreloquentthings.Wehavetoproclaimtherethegoodtidingsofsalvationtofallenman,topointout theway toeternal life, toexhort, to cheer, to support, the suffering sinner: theseare theglorious topicsuponwhichwehave toenlarge—andwill thesepermit the tricksoforatory,or thestudiedbeautiesofeloquence?Shall truthsandcounsels like thesebecouched in termswhich thepoorandignorantcannotcomprehend?’—SeehisRemains.

[←1298]Ward’sCoalfromtheAltar.

[←1299]SacraPrivata.‘Letyourperformances’(saidtheexcellentMatthewHenry)‘beplainandScriptural.Chooseforyourpulpitsubjectstheplainestandmostnecessarytruths,andendeavourtomakethemplainer.’Williams’Life,utsupra.

[←1300]Dwight’s Theology, v. 209, 210. ‘That which metaphysical preaching teaches’ (as he elsewhereremarks)‘maybetrue,andtheargumentsusedtosupportitmaybesound;butthedistinctionsaresosubtle,andthereasoningsoabstruseanddifficult,thatthehearer’sattentiontothetruthislostinhisattention to the preacher’s ingenuity; hismind is prevented from feelingwhat is intended, by theabsorption of his thoughts in the difficulties of the argument; and his heart is chilled by the coldmannerinwhichallsuchdiscussionsareconducted.Themetaphysician,whetherawareofitornot,isemployedindisplayinghisowningenuity,andnotindisclosingandconfirmingthetruthofGod.’Sermons,vol.ii.461.CompareBurnet’sPastoralCare,c.ix.

[←1301]Col.2.18.

[←1302]1Tim.4.7.6.20.Tit.3.9.

[←1303]Lam.2.14.

[←1304]BishopHall.

[←1305]Dr.Johnson(seeBoswell’sLife)withmuchtruthascribesthesuccessoftheMethodists,indrawingaway themembers of the establishment, to their plainmode of address.King James in a curiousdocumententitled—‘TheReasonof theKing’sDirection forPreachingandPreachers’—traces themany defections to Popery, and Anabaptism, or to other points of separation, to the ‘lightness,affectedness, and unprofitableness,’ of the preachers in his day, ‘mustering up much reading, ordisplayingtheirwits,’whileleavingthepeople’smind,‘forallthisairynourishment,nobetterthanmeretable-books,readytobefilledupwiththecatechismofthePopishpriests,orthepamphletsoftheAnabaptists.

[←1306]‘I would rather’ (said Dr. John Edwards) ‘be fully understood by ten, than be admired by tenthousand.Ifourwordsarenotunderstood,itisofnoconsequenceinwhatlanguagetheyarespoken,andwecannotexpectthattheHolySpiritwillgiveablessingonunintelligiblelanguage—Imean—unintelligibletothemany,thoughafewofsuperiorattainmentsorrefinementsmayadmirethem.’

[←1307]Bishop Stillingfleet compares thismode of treatment to ‘stroking the consciences of people withfeathersdippedinoil.’DutiesandRightsofParochialClergy,p.30.

[←1308]2Cor. 5.13. Compare Acts 2.12, 13. ‘So long as our zeal does not take its colour from humaninfirmitiesandhumanpassions,butisregulatedbythewordofGod;solongaswetreadinthestepsof those“whodidall thingsdecentlyand inorder;” far fromhaving toapologize forourzeal,weshouldthinkweactunworthilyofourcauseifwedonotpossessit.’TheGospelMessage,byRev.Dr.Dealtry,p.21.

[←1309]John2.17.

[←1310]Acts17.16.

[←1311]ThedescriptiongivenofanoldforeignpreacherwouldgiveanaccuratesketchofWhitfieldinthepulpit—‘Vividaineoomniafuerunt;vividavox,vividioculi,vividimanus,gestusomnesvividi.’[Hehad been lively in it all: active voice, lively eyes, vivid hand gestures, all vivid.] His ingeniousconfessionsatthecloseoflife,ofatinctureofemotionalism,andanoccasionaladmixtureofhisownspirit with his Ministry, eminently displayed Christian humility. As Fuller memorialized thecelebratedWickliffinhischaracteristicstyle—‘Iintendneithertodeny,dissemble,defend,orexcuseany of his faults. “We have this treasure” (says the Apostle) “in earthen vessels;” and he thatendeavours to prove a pitcher of clay to be a pot of gold,will take great pains to small purpose.Indeed,shouldIbeover-officioustoretainmyselftopleadforWickliff’sfaults, thatglorioussaintwouldsoonerchidemethanthankme.’ChurchHistory,Bookiv.

[←1312]Charges,pp.252,284.

[←1313]DirectionstoStudentsofTheology.

[←1314]Chaptervii.

[←1315]‘WhileIhaveanyreverenceforScripture,oranyknowledgeofhumannature,Ishallneveraffecttospeakof thegloriesofChrist, andof theeternal interestsofman,ascoldlyas if Iwere readingalecture ofmathematics, or relating an experiment in natural philosophy.’ Dr. Doddridge—Orton’sLife,chap.v.King”Jamesremarkedofoneofhischaplains—‘Thismanpreachesbeforemejustasifdeathwasseatedathiselbow.’

[←1316]Chap.vii.

[←1317]SeeSirR.Blackmore’sAccomplishedPreacher,Sect.viii.MaywenotlearnalessonofconvictionfromGarrick’sreplytoapreacher,whoasked—‘Howisitthatyouwhodealinnothingbutfiction,cansoaffectyouraudience,astothrowthemintotears;whilewe,whodeliverthemostawfulandinteresting truths,canscarcelyproduceanyeffectwhatever?’Here lies the secret:youdeliveryourtruthsasiftheywerefictions;butwedeliverourfictionsasiftheyweretruth.

[←1318]BishopofWinchester’sMinisterialCharacterofChrist,p.285.

[←1319]Cicero (DeOrat.) calls this lively representation evidence (evidentia)—the orator not seeming somuchtospeak,astoshowtheverythingsthemselves,asiftheywerebeforetheeyes.Quintilian’stermisvision.Instit.Lib.viii.

[←1320]Jerningham’s Essay on the Eloquence of the English Pulpit, prefixed to a Translation of SelectSermonsfromBossuet.

[←1321]Thisiswellborneoutandillustratedbyaneminentwriterwhohasneverbeensuspectedofgivingencouragementtoemotionalism—‘Thechiefcharacteristicsoftheeloquencesuitedtothepulpit,asdistinguished from theotherkindsofpublic speaking, appear tome tobe these two—gravity andwarmth.Theseriousnatureofthesubjectsbelongingtothepulpitrequiresgravity—theirimportanceto mankind requires warmth.’ Dr. Blair’s Lectures, Lect. xxix.—On the Eloquence of the Pulpit.Againheremarks—‘Gravityandwarmthunited,formthatcharacterofpreachingwhichtheFrenchcallunction—theaffecting,penetrating,interestingmanner,flowingfromastrongsensibilityofheartinthePreachertotheimportanceofthosetruthswhichhedelivers,andanearnestdesire,thattheymakeafullimpressionontheheartsofhishearers.’

[←1322]Fervencyisnotsomethingthatcomesnaturallyoreffortlesslyaswepreach,simplybecausewearepreaching.Weourselvesmust be convinced of the seriousness and the eternal implications of thetruthweproclaim.

[←1323]ReformedPastor. How did the fervour of this holyman exemplify his own lines—I’ll preach asthoughIne’ershallpreachagain;Andasadyingmantodyingmen!

[←1324]Luke19.47;21.37;22.53.

[←1325]John7.37;Matt.5,13.

[←1326]Acts5.42;19.9;20.18-21.28.23,andnoticesintheHomileticalwritingsoftheFathers.Comp.Jer.26.5;Hag.2.10.20.

[←1327]2Tim.4.1,2.

[←1328]John10.16,27;withRom.10.14.

[←1329]The apostle, thoughkeepingup intercoursewith theThessalonians by his pen, still desired to seetheirface,fortheirbetteradvantagesofChristianinstruction.1Thess.3.10.

[←1330]‘FifteenmassesadaydidnotsufficeforthepriestsofBaal;andyetonesermonadayseemsmorethanagoodBishoporEvangelicalPastorcanbear.’Hooper’sConfessiondeliveredtotheKingandParliament,1550.DailypreachingwasChrysostom’sruleforaBishop(doubtlesswithapplicationtosubordinateMinisters.)DeSacer.Lib.vi.4. If the letterof therule is impracticable, letusat leastendeavourtoapproximateitsstandardandspirit.SeeBurnet’sPastoralCare.Ch.vi.

[←1331]ThemottoatthebottomofacuriousportraitofJewellpreservedinSalisburyPalaceis—‘Vaemihi,si non evangelizavero!’ [Woe is me, if I do not preach the Gospel!] This was also the motto ofUsher’s own selection for his Archepiscopal seal—illustrated by his increasing constancy inpreaching, subsequent to his elevation. Augustine’s views of the Episcopal officewere Scriptural—‘Episcopatus nomen est operis, non honoris—Intelligat se, non esse Episcopum, qui praessedilexerit, non prodesse.’ [Episcopate is the title of thework, not the honor—Understand, hewholovestogovern,ratherthantodogood,isnobishop.]Aug.deCivit.Dei.Lib.xix.c.19.

[←1332]NomentionofArchbishopMatthewoccursinPrynne’scelebratedworkofinvectiveagainstprelates.

[←1333]Granger’sBiocr.Hist.Vol.i.p.343.

[←1334]Newton’sLifeofGrimshaw,p.51.

[←1335]2Cor.5.14.

[←1336]Phil.3.1.

[←1337]Deut.32.2.withHeb.6.7.

[←1338]Isa.28.10.

[←1339]1Tim6.4-5;2Tim3.13-15.

[←1340]The apostle exhorts us to pulpit diligence by amost foreboding anticipation. 2Tim. 4.2, 3.Owenenumeratesthefollowingconstrainingmotivestopreachingdiligence—‘ThecommandofGod—Thelove and care of Christ towards his Church—the ends of God’s patience and long-suffering—thefuture manifestation of his glory in the salvation of believers, and the condemnation of thedisobedient—thenecessitiesofthesoulsofmen—thewaybywhichGodgivesspiritualsuppliesbytheMinistryoftheword—theweaknessofthenaturalfacultiesinreceiving,andofthememoryinretaining, spiritual things—the weakness of grace requiring continual refreshment—the frequencyandvarietyoftemptations—thedesignofChristtobringusgraduallytoperfection.’Headds—‘ButthelawofthisdutyisinsomemeasurewrittenontheheartsofallfaithfulMinisters;andthosewhoareotherwise,mustbeartheirownburdens.’OnHeb.6.7,8.

[←1341]Baxter’sReformedPastor.

[←1342]Leighton.

[←1343]John8.50;5.41.

[←1344]1Thess.2.6.

[←1345]SeeSolomon’swise aphorism,Prov. 25.27. It is saidof oneof the ancientFathers, that hewouldweepattheapplausethatwasfrequentlygiventohissermons.‘IwouldtoGod’(hesaid)‘theyhadrather gone away silent and thoughtful!’ ‘Docente te in Ecclesia, non clamor populi, sed gemitussuscitatur. Lachrymae auditorum laudes tuas sunt.’ [You are teaching in the Church, not for theacclaimsofthepeople,butforthegroansofthewakened,thetearsofyourhearers.]—Hieron..adNepot.‘Libentervocemaudio,nonquisibiplausum,sedquimihiplanctummovet.’[Gladtohearthevoice,notofwhoapplaud,butwhomylamentationmoves]Bern.Serm.59.Cantic.‘Iloveaseriouspreacher,whospeaks formysake,andnot forhisown,whoseeksmysalvation,andnothisownvain-glory.’ Fenelon’s Letter to the French Academy, Sect. 4, p. 230. ‘Surely’ (exclaims Dr.Chalmers)‘itwereasighttomakeangelsweep,whenaweakandvapouringmortal,surroundedbyhisfellow-sinners,andhasteningtothegraveandthejudgmentalongwiththem—findsitadearerobjecttohisbosom,toregalehishearersbyexhibitinghimself,thantodotheworkofhisMasterinplain earnest, and urge the business of repentance and faith by the impressive simplicities of theGospel!’Sermons,utsupra.p.25.

[←1346]ReformedPastor. ‘Thatwhichmanytimescausesuneasiness inPastors, isaprincipleofself-love,whichpromptsustoseekaprivateunwarranteddelightinthatchangeofmen’smindswhichwehaveeffected.Thespiritofmanpleases itselfwith thesuccessof itsowntravail;andwhenweseemtopropose no other aimbutGod’s glory, the deceitfulness of self-love is less capable of discovery.’Bishop Godeau’s Past. Instructions, pp. 44, 45. ‘See here the perfect pattern of an Evangelicalpreacher—to make his reputation and the confidence of the people subservient—not to his owninterest—buttothegoodofsouls,andtoestablishingthekingdomofGod.’QuesnelonMatt.4.23-25.

[←1347]2Cor.11.3

[←1348]BiographicalPortraitureofRev.J.Hinton,p.116.‘IknowIoughttofitmyselfinthebestmannerIcanforpublicservice;butthisismymisery—Istudyandprepare,onlythatImayconsumeituponmyownprideandself-confidence.’Brainerd.

[←1349]Clergyman’sInstructor,p.108.‘Letalleloquentpreachersbeware,lesttheyfillanyman’searswithsoundingwords,when theyshouldbefeedinghissoulwith thebreadofeverlasting life.Let themfearlest,insteadofhonouringGod,theyhonourthemselves.Ifanymanascendsthepulpitwiththeintentionofutteringafinething,heiscommittingadeadlysin.’H.K.White.

[←1350]SmithontheSacredOffice,Lect.xviii.ItwasasubjectofbitterregrettoAugustine,thathisearlyMinistryhadbeendistinguishedbythischaracter—‘utplaceret,nonutdoceret.’[inordertoplease,nottoteach]Jeromecomplainedofmanyinhistime—‘Idhabentcurae,nonquomodoscripturarummedullasebibant,sedquomodoaurespopulideclamatorumflosculismulceant.’‘Donotaskyourself—Howmuchorhowelegantlycan I talkuponsucha text?But,Whatcan I saymoreusefully tothosewhohearme,fortheinstructionoftheirminds,fortheconvictionoftheirconsciences,andforthepersuasionoftheirhearts?Donotletyourchiefdesignbetoworkoutasheet,ortoholdoutanhour,buttosaveasoul.’Watts’HumbleAttempt,pp.19,20.

[←1351]‘Pungere non palpare’—was Jerome’s direction for the Preacher’s words. [Augustine wrote, “IlearnedfromJeromethatgaudyphrasesandwordsinapulpitarebutsignuminsipientiæ–asignoffolly.Thewordsofapreacher,hesays,oughtpungere,nonpalpare, toprick theheart (sting),notsmooth and coax.] One of the evils of this selfish spirit, is the encouragement of a critical spiritamongourhearers—achiefbaneoftheMinistry.Besides,‘thisdesiretoappearafinespeaker’(asDr.Macgill tellshisyoungfriend)‘unfitsyouforattainingeventhatkindofexcellencewhichyoudesire.Yourstyle, insteadofpresenting the justexpressionof thoughtsandfeelingssuited toyourobjects,presentsanexhibitionofartificialbeauties,unsuitablyintroduced,laboriouslyandaffectedlypourtrayed,whilethehigherorderofbeautiesinthoughtandlanguageareneglected,orlost inthegaudycolouringwhichsurrounds them.’ (Considerations toaYoungClergyman.) In thusspendingourstrengthineloquentwords,weloseeloquentthought.Weshallnotbecometrulyeloquent,untilwe have lost the desire to be so, and gain our elevation by rising with our subject, and givingourselvesuptoit.

[←1352]Richmond’sLife,p.50.

[←1353]Hall’sSermon,p.45.

[←1354]Zech.11.17.

[←1355]It is a solemn remark of Massillon, that ‘God sometimes, in saving his elect, makes use ofinstrumentswhichheafterwardscastsaway.’Athoughtthatmaywellcalltomind,1Cor.9.27,withdeepandseriouspersonalapplication!

[←1356]John3.30.

[←1357]Ibid.29.

[←1358]Mr.CottonpreachedauniversitysermonatCambridge,muchapprovedbythose‘whorelishedthewisdomofwords,morethanthewordsofwisdom;’however,uponaclearunderstandingofthetrueprinciplesoftheMinistry,hecommittedittotheflames.Subsequentlypreachinginthesamepulpit,in a more Scriptural tone, his sermon was attended with the Divine blessing to one of the mosteminent divines of that day—Dr. Preston.Mather’sNewEngland, Book iii. pp. 15, 16. Thiswasaccording to an old writer’s rule, ‘that the Preacher expound the sermon in plain and commonspeech;nothavinganyrespecttohisowncommendationforhiseloquence,butrathertoadvancethegloryofGod.’—N.Hemminge’sMethodeofpreaching.l2mo.1574.

[←1359]Burnet’sPastoralCare,ch.ix.

[←1360]‘If a man has great and good news to tell me, he will not do it angrily, and in much heat anddiscomposureofspirit.It isnotthereforeeasytoconceiveonwhatgroundascoldingMinistercanjustifyaconductwhichonlyprovesthathedoesnotunderstandhiserrand.’Cowper’sLetters.Paleyhas admirably illustrated the Epistle to the Romans, as characterized by an exquisite address ofChristian love;mixing itselfwith themostunpalatable statementsof truth,andconciliatingakindattention,asthemosteffectualavenuetoconviction.SeehisHoraePaulinas.This,asanoldwriterobserves—‘notonlyservestheaffections,butalso(ifImaysotermit)makestheorationsharperandmorewitty,totheendthatitmayaltogetherpiercethemindsofthehearers,andsopossessthewholeheartitself.’Hemmincre,utsupra,p.54.

[←1361]Eph.4.15.

[←1362]1Cor.13.1.

[←1363]Matt. 9.36. Luke 19.41, 42,withDeut 5.29. Psalm 81.13. Ezekiel 18.31.Hosea 11.7-9. CompareBowles,Lib.i.c.21.

[←1364]Phil.3.18.‘Oh!howdeepintotheheartgothoseperiods, thataresownintheunforced,uninvitedtearsof thepreacher!’RobinsononClaude.—Calvinwrites excellentlyon this point—‘Suntmulticlamosireprehensores,quiinvitiadeclamitando,velpotiusfulminando,mirumzeliardorempraeseferunt; interea securo sunt animo, ut videantur per lusum guttur et latera exercere velle. At piipastoris est, flere secum, priusquam alios ad fletum provocet; tacita cogitatione discruciari,priusquamindignationissignaedat;etplusretinereapudsedoloris,quamaliisfaciat.’In2Cor.2.4.

[←1365]Brown’s Life, p. 22. Mr. Winter tells us of his friend Mr. Whitfield—‘I hardly knew him to gothroughhissermonwithoutweepingmoreorless;andItrulybelievehiswerethetearsofsincerity.Ihaveheardhimsayinthepulpit—‘Youblamemeforweeping;buthowcanIhelpit,whenyouwillnotweepforyourselves,thoughyourimmortalsoulsareuponthevergeofdestruction;andforaughtyouknow,youarehearingyourlastsermon,andmaynevermorehaveanopportunitytohaveChristofferedtoyou.’Jay’sLifeofWinter,pp.27,28.Constitutionalcauseswillgreatlyvarytheoutwardexpressionoflove;norwouldweinsistupontears,asanecessaryevidenceofatenderheart.Butthespiritherewasfullywarranted tobegenuineandfervent loveforsouls,and iswellworthyofourimitation.

[←1366]Comp.Phil.4.1—andtheApostolicgreetingsoftheseveralEpistles.

[←1367]CompareRom.1.9.1Cor.1.4.Eph.1.6.Phil.1.3,4,etc.

[←1368]1Thess.2.7,8.

[←1369]2Cor.12.15.

[←1370]Phil.1.8-11.

[←1371]1Thess.3.8.2John4.3John4.

[←1372]2Tim.4.2

[←1373]2Tim.2.24,25.Circumliniaturmodopoculumcoelestissapientiaemelle,utpossintabimprudentibusamara remedia sine offensione potari; dum illiciens prima dulcedo acerbitatem soporis asperi subpraetextu suavitatis occultat. Lactant. Cowper’s remarks and illustration are singularly terse—‘Nomanwaseveryet scoldedoutofhis sins.Hisheart, because it is corrupt,growsangry if it isnottreatedwithsomemanagementandgoodmanners.Asurlymastiffwillbear“perhapstobestroked(thoughhewillgrowlevenunderthisoperation);butifyoutouchhimroughlyhewillbite.’Letters,utsupra.SeeourLord’sMinistrybeautifullyillustratedindetail.BishopofWinchester’sMin.Char.ch.viii.

[←1374]Prov.27.6.

[←1375]See2Cor.2.4;12.14-21.

[←1376]SeeTitus3.2,3.‘Ineverseemedfit tosayawordtoasinner,unlessIhadabrokenheartmyself;whenIwassubduedandmeltedintopenitence,andfeltasthoughIhadjustreceivedapardontomyownsoul,andwhenmyheartwasfulloftendernessandpity.’Payson’sLife.

[←1377]Prov.25.12.

[←1378]Thatis,indeliveringGod’smessagetoHispeople.

[←1379]Lev10.1.

[←1380]2Cor.5.11.Comp.Deut.32.2.

[←1381]Matt.23.23-37.

[←1382]Is not the latter clause inMark 16.16 asmuch a component of theMinisterial commission as theformer?

[←1383]Luke9.55.

[←1384]See1Kings19.11,12.

[←1385]SeeJer.17.16.

[←1386]‘Ihavealwaysbeenafraid’(saidalateexcellentyoungMinister)‘ofdrivingmypeopleawayfromtheSaviour.Iwouldrathererronthesideofdrawingthem.’MemoirsoftheRev.JohnEscreet,byRev.T.Webster,p.50.Thisisinaccordancewiththehighestpattern.Hos.11.4.

[←1387]ThefabledtraditionofAmphionbyhismusicdrawingstonesafterhimforthewallsofThebes,andof Orpheus taming wild beasts by his harp, alluded probably to their extraordinary power overinsensible and unyielding hearts.Ennoia.Arist.Rhet.Lib. ii.Homer introduces his hoaryNestorpleadinginthisinsinuatingspirit—enfronewn.Iliad.Lib.ii.78.

[←1388]‘Qui dicendo nititur persuadere quod bonum est, nihil horum trium spernat, ut scilicet doceat,delectet,flectat;itaenimaudieturintelligenter,libenter,obedienter.’—AugustineDeDoctr.Christian,iv.12,17,26.‘Thesethreestepsinthisprogressareintimatelyconnected.Weshouldspeak,inthefirstplace,soastoinstructandbeunderstood;inthesecond,toplease,sofaratleastastoattractandfixattention;andinthethird,togainandconquer.’CampbellonPast.Char.p.87.

[←1389]See2Cor.5.20.

[←1390]Acts20.31.GeorgeHerbert’sdescriptionof the loveofSt.Paul’sMinistry isexquisitelybeautiful.‘HowheputtheRomansintohisprayers(1.4.)!HedidnotceasetogivethanksfortheEphesians(1.16.)for theCorinthians(1Cor.1.4.);for thePhilippians(1.4.)Hecontendsforthem,whether toliveordie—tobewiththemorChrist;which,settingasidethecareofhisflock,itwouldbemadnesstodoubt.WhatanadmirableEpistleisthe2ndtotheCorinthians!Howfullofaffection.Hejoysandhesorrows;hegrievesandheglories.Neverwassuchcareofaflockexpressed,saveintheGreatShepherdofthefold,whofirstshedhistearsoverJerusalem,andafterwards,hisblood.Thereforeletthis care be naturally learned, and then woven into our sermons, which will make them appearexceedinglyreverendandholy.’Ch.vii.

[←1391]Simeon’sPrefacetoClaude.

[←1392]2Maccab.4.25.SeethecontrastHeb.5.2.

[←1393]Cox’sLifeofFletcher,p.21.

[←1394]Orton’sLifeofDoddridge,ch.v.

[←1395]Min.Ch.pp.48,49.OrdinationService.

[←1396]Ch.1.

[←1397]Ch.2.

[←1398]Ch.3,4.

[←1399]Ch.5.

[←1400]Ch.6.

[←1401]2Cor.5.18,19.

[←1402]Ib.5.20.

[←1403]Acts20.28.

[←1404]2Cor11.16.

[←1405]Acts6.4-7,seep.138,139.

[←1406]Ps.45.2.

[←1407]1Kings3.12.with2Tim.1.6,7.

[←1408]ThusDr.Doddridgeremarked—‘Myheartdoesnotupbraidmewithhavingkeptbackanythingthatmaybeprofitabletomypeople.ButIfearIhavenotfollowedthemsufficientlywithdomesticandpersonalexhortations.’Orton’sLife,ch.ii.BishopWilsonrecommendedhisClergyto‘visitevery”familyandsoulinhisparishatleastonceayear,thatwemayallofus’(hesaid,alludingprobablytoHeb.13.17.) ‘beable togivea comfortableaccountofour labour toourgreatMaster.’Stowell’sLife,p.114.Baxter’sReformedPastormaybereferredto,asplacingthisMinistryonitshighgroundof obligation, urging the strongest motives, answering the chief objections, and suggesting mostadmirabledirectionsforthework.

[←1409]Jer.6.14.

[←1410]Rev3.1.

[←1411]Heb.13.17.

[←1412]2Tim.4.5.

[←1413]ZepperiArs.Concion.Lib.iv.Bowles,Lib.i.c.20.

[←1414]See1Cor.1.11.Phil.2.19.1Thess.3.1-5.3John3.Bowles,Lib.i.c.20.

[←1415]Ezek.34.6,8.with4,11.

[←1416]John10.3.

[←1417]Comp.Luke14.

[←1418]Acts5.42.

[←1419]Publiclyand fromhouse tohouse,Acts20.20.—‘as ifheperceived thathispublicdoctrinewouldvanishintoairunlessitwereassistedbyprivateadmonitionandconference.’Bowles,lib.ii.c.6.SeeCalvin,Grotius,Hammond,inloco,BezaonActs5.42.andSeeker’sCharges,p.246.Comp.alsotheApostle’sMinistry atColosse andThessalonica,Col. 1.28, 29. 1Thess. 2.11, 12. ‘If false teachers“creepintohouses”forthepurposesofseductionfromthetruth(2Tim.3.6.)shouldnottheorthodoxpastorsshowatleastequaldiligence?’Bowles,ib.

[←1420]Acts20.31.with26,27.

[←1421]Gal.4.20.

[←1422]Hegivesausefulparochialhint—nottoforgetservantsinourministrations.Epist.adPolycarp.Noclassofourpeopleisgenerallymoreremovedfromindividualinstruction.Sometimeshowever,theyhave been assembled on the Sabbath, with the consent of their employers, for an expository andcatecheticalreadingofScripture.SeveralTractsmayberecommendedforpopularapplication.‘RuthClark’—‘Eliezer, the Faithful Servant’—(Hatchard and Son.) ‘My Station and its Duties’—‘TheEye-servantandtheServantofChristcontrasted.’—(Seeleys).

[←1423]Quid est enimmajor autmelior cura praepositorum, quam diligenti solicitudine etmedelâ salubrifovendisetconservandisovibusprovidere;cumDominusloquaturetdicat.—Ezek.34.4.Cumergopastoribustalibus,perquosDominicanòvesnegligenturetpereunt—siDominuscomminatur—quidnos aliud facere oportet, frater carissime, quam colligendi et revocandi Christi ovibus exhiberediligentiamplenam’?Cyp.Epist.68.

[←1424]SeeComberontheOrdinationofPriests,andSeeker’sCharges,pp.192,193.Burnetremarksonthequestionrespectingtheuseofprivateaswellaspublicadmonition—tothewhole,aswellastothesick—‘Thisisasplainlypersonalandconstantaswordscanmakeanything:andinthisisexpressedthesomuchneglected,butsonecessaryduty,whichincumbentsowetheirflock—inaprivateway,visiting,instructing,andadmonishingthem,whichisoneofthemostusefulandimportantpartsoftheirduty.’—Past.Care,ch.vi.SeealsoStowell’sLifeofBishopWilson,p.133.

[←1425]Clergyman’sInstructor,pp.109,110,365.Burnet’sPast.Care,ch.viii.Seeker’sCharges,p.25,229,245.Leighton’sWorks, ii. 445, 447.OftenLeightonwould commiserate theLondonClergy (howwould his sympathy have been enlarged in our own day beyond the precincts of themetropolis)whomtheextentoftheircures[i.e.oftheirparish]disabledthemfromindividualattentiontotheirflock.‘WereIagain’(hesaidinhislastretirement)‘tobeaparishMinister,Imustfollowsinnerstotheir homes, and even to their alehouses.’ Life, lv. lvi. Ostervald expresses his surprise, that aChristianMinistercansatisfyhisownconsciencewithoutadiligentparochialMinistration.Lecturesonthesacredoffice,pp.242-245.

[←1426]Acts20.28.

[←1427]PastoralCare,ch.viii.

[←1428]SeehisLife—‘IneverknewMinisters’(asBaxterremarks,speakingofAlleine’sparochialdiligence)‘whoprudentlyanddiligentlytookthatcourse,tobeunprosperousintheirwork:butbythosewhohavewiselyandfaithfullyusedit,whatseemedincrediblebeforehand,Ihaveknowntobedone.’

[←1429]See his Life, p. 37. and hisEssaysToDoGood. See also theLife of Pliny Fisk, pp. 31, 32. Dr.Doddridge’sexercisesonthissubject,onhisreturnfromanordination,aremostdeeplyinteresting—‘I havemany cares and troubles: may God forgiveme that I am so apt to forget those of thePastoraloffice! Inow resolve,1.To takeamoreparticular accountof the souls committed tomycare. 2. To visit, as soon as possible, the whole congregation, to learn more particularly theircircumstances,theirchildren,andservants.3.WillmakeasexactalistasIcanofthosethatIhavereasontobelieveareunconverted,awakened,converted,fitforcommunion,oralreadyinit.4.WhenIhearanythingparticular,relatingtothereligiousstateofmypeople,Iwillvisitthemandtalkwiththem.5.Iwillespeciallybecarefultovisit thesick.Iwillbeginimmediatelywithinspectionoverthoseundermyownroof,thatImaywithgreaterfreedomurgeotherfamiliestosimilarcare.Omysoul!Youraccountisgreat:itishightimethatitbeputintobetterorder.Lord,IhopeyouknowIamdesirousofapprovingmyselfa faithful servantofYouandof souls.Owatchoverme, that Imaywatchoverthem;andthenallwillbewell.’Orton’sLife,ch.v.

[←1430]Seepp.202,265,266.‘Acquaintyourselves’(wastheexcellentadviceofMatthewHenry)‘withthestateofyourpeople’ssouls—theirtemptations—theirinfirmities.Youwillthenknowbetterhowtopreach to them.’Life,p.124. ‘Relyon it,hewhohopes todischarge thedutiesof thepulpitably,appropriately,seasonably,andtothegreatestadvantageofhisflock,withoutbeingwiththemmuch,entertainsahopewhichisperfectlyunreasonable,andhewillcertainlybedisappointed.’ProfessorMiller’s Letters. The parcelling out of our country into parishes under their several Ministers,obviouslytendstofacilitatethispastoralsystem.SofullysensiblewasPhilipHenryofthis“thatheoftenwishedandprayedfortheopeningofadoorbywhichtoreturntothatorderagain.”Life,pp.47,48.Onthispoint,seethevaluableremarksanddiscussioninan‘EssayontheParochialSystem,’byRev.H.W.Wilberforce.

[←1431]SeePartI.Chap.vii.Sect.I.

[←1432]An old divine used to say, that a preacher had three books to study—theBible, himself, and thepeople. Gillies’ Hist. Coll. Bishop Burnet remarks it, as ‘the capital error in men’s preparingthemselves for the sacredMinistry, that they study booksmore than themselves.’—History of hisOwnTimes.‘Whileaministerisengagedincomposingandpreaching,heisgivingouttoothers;butwhilehe isoccupied in familiarconferences,he is taking in forhimself.Onehalfhour’spracticalstudyof the humanheart in personal visits, gives an impulse to ten hours’ speculativemeditationfrommenandauthors.’BishopofCalcutta’sEssaytoBaxter’sReformedPastor,p.43.‘Iwasfondenoughofbooks’(saidHalyburton,onhisdeath-bed);‘butwhattheLordletmeseeofmyevilheart,andwhatwasnecessaryagainstit,wasmoreusefultomeinthecourseofmyMinistrythanallmybooks.ThisisthebestpulpitIwaseverin.Ipresume,inthecaseIamnowin(onhisdeath-bed),tosuggestthisadvice:thatitmaynotonlybeyourcaretobediligentincomposingsermons:butaboveall,examineyourownhearts;andmakeuseofwhatdiscoveriesyougetthere,toenableyoutodiveintoconsciences,toawakenhypocrites,toseparatethepreciousfromthevile,andtodoitwiththataccuracyandcautionasnot tomakesadtheheartsofthosewhomGodhasmadeglad.Thisis thegreatpointinreligion,andinthemanagementofyourMinistry,thatyoumayobtainthetestimonyofthe great Shepherd, when he shall appear.’ Halyburton’s Memoirs. The aphorism (Prov. 27.19.)proves the habit of self-inspection to be themost valuablemeans of knowing and addressing theheartsofourpeople.

[←1433]Eph.4.12-14.

[←1434]This danger is expresslymarked as an incentive to pastoral care,Acts 20.29, 30,with 28.Comp.Bowles,Lib.i.14.xvi.Burn.Past.Care,ch.iii.__________________Nunquam,custodibusillis,Nocturnamstabulisfurem,incursusqueluporum,AutimpacatosatergohorrebisIberos.—Virg.Georg.iii.406.

[←1435]Eph.4.14.

[←1436]i.e. the parish flock over which they have charge for the “cure of souls” – hence, they are the“curate”.

[←1437]Book v. 81. Quesnel, in his sketches of theMinister’s character, marks the following—‘To loveresidence—to absent himself but little, and that out of necessity—never to be absent in heart—toreturntohisflockassoonaspossible—totryallmeansofsurmountingtheobstacleswhichkeephimfromit—andtolookuponnon-residenceasthemostgratefulthingimaginabletoSatan,andwhichhepromoteswithallhispower,asasourceoftheperditionofsouls.’On1Thess.2.17,18.Thetermprosedreuontevimpliesaconstantresidenceandsittingatourcharge.1Cor.9.13.Inthisspirit,achangeofspherewillnotbelightlyentertained.Circumstancesofhealth—shuttingthepresentdoor,an unsought-for interposition of providence—or a clear prospect of more suitable adaptation orenlargedusefulness—mayindeedwarrantandevendictatethestep.Butgreatcarewillbeneededtowatch the inclination of the will, and to guard against the influence of worldly or self-pleasingmotives,anunsettledspirit,orthedispotritiontoflinchfromapainfulcross.

[←1438]Thatis,pluralityofbenefices;thesemightbeawardedtocurateswhowereunknowntotheparish.

[←1439]SeeGal.4.19,20.TheShepherd’sabsencefromtheflockfortydays,openedthewayfortheentranceofthewolfintothefold.Exod.32.1.

[←1440]Romans1.12.

[←1441]Clerg.Instructor,p.325.

[←1442]SeehisLife. ‘I am toobackward’ (said thecelebrated JohnRogersofDedham)? toprivatelyvisitneighboursattheirhouses;thisneglectisveryinjurious;forfromthiscause,theirloveformecannotbesogreatas itwouldbe;noramIsowellacquaintedwith theirparticularstates,and thereforeIcannotspeaktothemsofitlyasImight.’ArchbishopSeekerremarks—‘Achiefreasonwhywehavesolittleholduponourpeopleisthatweconversewiththemsolittleaswatchmenovertheirsouls.’After alluding to the influence,which the Foreign Protestant pastors, theRomish priests, and thedissenters gain over their people by this means, he adds—‘Why should we not learn fromthem?’Charges,pp.246,247.Mr.Hallobserves—‘Themorefrequentlythepastorconverseswithhispeople,providedhisconversationisproperlyconducted,themorehispersonwillbeendeared,andhisMinistrywillbeacceptable.’Sermons,p.29.Forthispurpose,BishopWilson(Stowell’sLife,p.114, 143), Dr. Doddridge (Life, ch. v.), Sir James Stonehouse (letters to a Young Minister),Ostervald,Dr.Stearne(Clerg.Instruct,p.384),andDr.Watts(HumbleAddress,p.91),recommendaMinisterialregistertonote,asmaybepracticable,theindividualitiesofcharacterandcircumstancesamongourpeople.

[←1443]2Cor.11.29.

[←1444]2Cor6.7.

[←1445]Mal.2.7,with2Cor.4.5.

[←1446]GeorgeHerbert,speakingofparochialinquiriesintothespiritualeconomyofthehouse,decides—‘Iftheparsonwereashamedofparticularizinginthesethings,hewerenotfittobeaparson,’Ch.xiv.Itwould be well to furnish our people, and especially the poor, with a system of family worship.Sixteen short sermons; Short prayers for every day in theweek;Cottager’sCompanion (from theReligiousTractSociety),stitchedtogetherinacover,wouldformacompletemanualforafamilyatatrifling cost. Scripture Reading must always, however, be inculcated as an essential part of theirworship.

[←1447]HumbleAttempt,pp.90,91.

[←1448]Mat6.19-20.

[←1449]Matt.9.1-6.

[←1450]Prov.18.16.

[←1451]Gal.6.10.

[←1452]Mr.ThomasGouge(arichandliberalnon-conformistDivine)used toemploythepoorathisowncharge, furnishing themwith thematerials, andgiving them the full profit of theirwork.Thusheindulgedtheflowofhisowncharitywiththebestencouragementtohonestindustry.Clark’sLives,vol.iii.p.203.Clothing,rent,orshoeSocieties(addingacertainratiototheweeklycontributionsofthe poor) have materially contributed to their comfort, by enabling them to meet anticipateddemands; by fixing habits of providence and economy; and showing the fruitful results of thesmallesteffortsofself-denial,andofawell-directeduseof theirstraitenedresources.Thesepointsbelong towhatGeorgeHerbertwell calls ‘the Parson’s completeness,’ and are equally connectedwiththewell-beingofourpeople,andwiththeeffectivenessofourMinistrations.CountryParson,Ch.xxiii.andBishopofWinchester’sCharge,1829,p.49.

[←1453]SeeEph.6.22.

[←1454]SeehisLife,andEssaystodoGood.

[←1455]See exhortation in Communion Service. ‘We could wish to transplant ‘the Confessional,’—thismightyengineofpower—mostharmlesslyandmostbeneficiallyintoeveryProtestantMinistration.WewouldnothavethePastorstandupongroundtoohighforhispeople’sreach.WewouldguardthepeopleagainstanydegreeofPopishsuperstition.ButwithaScripturalmeasureofauthorityononeside,andreverenceontheother(Heb.13.17.)thismodeofMinistryweconceivetobeofthehighestimportance.Inprivateconferencealonewillourpeoplestatetheirdifficultiesfreely,opentheirtrials,andaskforfurtherinformation.Hereweshowthemourtruesympathyintheirtroubles,wecansolvecases of conscience—we can give them individual directions for their personal and family duties.Here it is that we see the state of theirminds—their degrees of knowledge and experience—anydistinct indicationof tendernessandawakeningconcernfor theirsouls.Herealsowe learnhowtopreachwithmoredistinctapplication—howtoanalyzecharacter—tofeelandtoreachtheheart—totouch the right chord—to be able to advise and reconcile differences.We are persuaded that thismethodofconferencebringswithitadvantagesofwhichitishardtosaywhethertheypreponderateonthesideoftheMinister,orthepeople.’Author’sPrefacetotheLifeofMartinBoos,pp.45.46.

[←1456]Rom.1.14.1Tim.5.21.

[←1457]Mayreferto“RationalDissenters,”whobelievedstatereligionimpingedonfreedomofconscience.They opposed the hierarchical structure of the Anglican Church, and its financial ties with thegovernment.Theybased their religiousopinionson reasonand theBible, rather than traditionandauthority.TheyrejectedtheTrinityandoriginalsinasirrational,andbelievedChristianity,evenfaith,couldbeevaluatedscientifically.

[←1458]Life, p. 60.Dr.Witherspoonobserves, on the testimonyof conscience to thisMinistry—‘Wemaygratifyourvanitybypreaching;butdiligenceinprivatecanscarcelyarisefromanythingbutasenseofduty.’

[←1459]1Cor.9.16.

[←1460]Heb. 13.17. ‘Let the pastor who does not rembles at these words, tremble at least at his ownblindnessandinsensibility.’Quesnelinloco.

[←1461]Gal.4.19.

[←1462]2Tim4.5

[←1463]ThomasWilson(1663-1755);AnglicanBishopofSodorandManbetween1697and1755.

[←1464]J. F. Oberlin (1740-1826); Alsatian pastor and philanthropist. For the spiritual condition of hispeople, he preached three sermons eachmonth in French, and one inGerman. For theirmaterialimprovement,heconstructedroadsandbridges,practisedmedicine,andfoundedasavingsandloanbank.He improved the agricultural system, erected a number of cottages, and introduced variousindustrialarts.Hefoundedanitinerantlibrary,originatedinfantschools,andestablishedanordinaryschoolateachofthefivevillagesintheparish.

[←1465]Gilly’sLifeofFelixNeff, amost excitingpieceofBiography.SeealsoanewLifeof thisdevotedPastor, byM. Bost, with large and most interesting correspondence, lately published byMessrs.Seeley.

[←1466]Presumablytheelect,andthereprobate.

[←1467]Gregoryaddressesnolessthanthirty-sixcases(chieflyrelativesituations,ormoraldispositions;)butwithveryscantyexerciseofspiritualdiscrimination.DeCuraPast.Part iii.c.1.Bucerenters intodetailwithmore accurate and instructive distinctness. ScriptaAnglicana.DeAnimarumCura. pp.293-350.

[←1468]Matt.8.34.1Cor.15.32.

[←1469]John3.19-21.

[←1470]Col.2.8

[←1471]Acts17.22-34.

[←1472]1Peter3.15.

[←1473]Baxter’spracticaltreatisescontainthemostarrestingaddressestotheunconvertedthatprobablyhaveevercomefromthepenorheartofman.Amoreclearexhibitionofevangelicaldoctrineandmotivewould,however,haveaddedmuchtotheirpower.HismethodalsoofChristianestablishmentgreatlyfailsinthedisplayofthefreeness,fulness,andsimplicityoftheGospel.

[←1474]Matt.5-7.

[←1475]John6.29-65.

[←1476]Matt.11.20-24.

[←1477]Ibid.13.44-46;Luke14.25-33.

[←1478]Matt.11.28-30;John7.37.

[←1479]Luke7.40-50;12.13-21;John4.5-26.

[←1480]Acts2,3,4,13.withZech.12.10.

[←1481]Jude23.

[←1482]2Tim.2.24,25.

[←1483]Comp.Jer.4.19.Micah1.7,8.

[←1484]2Cor.5.20.

[←1485]SeeGal.3.23,24.

[←1486]1Sam.12.20-22.Ezra10.2.Isaiah55.Acts2.23,with.37-39.

[←1487]Matt,27.54.

[←1488]Acts9.4-6.

[←1489]Gal.6.14.–votary:here,itmeanssomeonedevotedtoChristinworshipandservice.

[←1490]Matt.19.16-21.

[←1491]Rom.7.9.

[←1492]John3.3-21.

[←1493]Matt.21.42-44.

[←1494]Matt.9.12,13.

[←1495]Luke19.10.with18.9-13.

[←1496]Luk19.22.

[←1497]Dan5.5.

[←1498]Col2.14.

[←1499]Matt.21.33-46.Comp.Acts13.38-41.

[←1500]Gal.5.4;3.3.

[←1501]Mat3.10.

[←1502]Bridgesisnotspeakingofaspecificman,butofaspecificsort,whichwasaddressedbyChrist.

[←1503]John6.60-66.ToeatJesus’fleshanddrinkhisbloodrequiresfaithinhimasChrist;butmanyofhisdisciplesdidnotbelieve,andsotheydeparted;nonecancometoChristunlesstheFatherhasgrantedit.

[←1504]Luke14.25-33.WemustloveChristaboveallothers,bearourcross,countthecost,andforsakeallelse.

[←1505]Matt. 7.15-23; 12.33-35. Good trees produce good fruit out of the treasure of their hearts; noteveryonewhosays,‘Lord,Lord’willenterthekingdomofheaven,butonlythosewhodothewilloftheFather.

[←1506]Luke16.15.ThePharisees justify themselves beforemen, butGod knows their hearts.Whatmenesteem,Godconsidersanabomination.

[←1507]Rom.2.17-29.9.6,7.2Cor.5.17.Col.3.11.HypocritescauseGod’snametobeblasphemedamongthenations.NotallareIsraelwhoareofIsrael,butonlythosewhoarechildrenofthePromise,newcreations.

[←1508](Greekmythology)apropheticgodwhoservedPoseidon;hewascapableofchanginghisshapeatwill.

[←1509]Rom.8.9.

[←1510]2Cor.13.5.

[←1511]Maclaurin admirablyobserves, ‘that the lively andvigorous exercise of lovemust be judgedby abetterstandardthanthenaturaloutwardsignsofinwardemotions,whichdependonconstitutionandothercauses;themainthinginwhichitstruestrengthconsists,isitsinfluenceonuniversalholinessinpractice,whichisamatterofgreatimportanceforrevealingthedelusionsofself-deceivers.’EssayonDivineGrace,sect.v.

[←1512]1John4.7,8.

[←1513]Cant.5.7.

[←1514]2Tim.4.10.

[←1515]Gal.5.24.

[←1516]Halyburton’sMemoirsmaybereferredto,asgivingthemostgraphicaldelineationofthediversifiedandconflictingexercisesofconviction.

[←1517]Matt.3.1-6.Luke3.10-14.John5.35.Mark6.20.

[←1518]Luke4.22-28.Matt.19.22.John12.42,43.

[←1519]Matt.4.18-22;9.9.Luke19.1-10.

[←1520]Acts2.37-46;10;13.12;16.14,15;30-34.13.44-48;14.1,etc.

[←1521]Ibid.7.54;13.45;24.25.

[←1522]Gen.4.13,23.withEzra9.6.

[←1523]Exod.9.27,28,withLuke15.18.

[←1524]1Kings21.27-29,withPsalm51.

[←1525]Matt,27.4,with1Cor.14.24.

[←1526]1Sam.15.30,with2Cor.7.11.

[←1527]John5.35,withActs2.37-47.

[←1528]Matt,27.5.withActs16.30-34.

[←1529]CompareActs2.37(Nowwhentheyheardthis,theywerecuttotheheart,andsaidtoPeterandtherestoftheapostles,“Menandbrethren,whatshallwedo?”),withZech.12.10(AndIwillpouronthehouseofDavidandontheinhabitantsofJerusalemtheSpiritofgraceandsupplication;thentheywilllookonMewhomtheypierced.Yes,theywillmournforHimasonemournsforhisonlyson,and grieve for Him as one grieves for a firstborn.), asmarking the difference between legal andevangelicalconviction.Theoneprecedesfaith,theotherfollowsit.

[←1530]NothingcanbemorejudiciousthanCalvin’sremarksonthispoint—‘Ubihominessenserint,quamgraviter deliquerint, illic non statim curandus est dolor, quemadmodum impostores deliniuntconscientias, itautsibi indulgeant,etsefallant inanibusblanditiis.Medicusenimnonstatimlenietdolorem,sedvidebit,quidmagisexpediat;fortemagisangebit,quianecessariaeritacriorpurgatio.Sic etiam faciunt prophets; cum vident trepidas conscientias, non statim adhibent blandasconsolationes;sedpotiusostendunt,nonesseludendumcumDeo,etsolicitant,spontecurrentes,utsibiproponantterribileDeijudicium,-quomagisacmagishumilientur.’InJoel2.

[←1531]SeeRom.7.8,11.1Cor.15.56.

[←1532]Hemminge’sMethodofPreaching,p.31.

[←1533]SeeMatt.11.28.

[←1534]Ibid.12.20.Forsomemostdiscriminatingviews,andencouragingdirections,relativetothesecases,consultBowles’Past.Evan.Lib.ii.c.19,20.

[←1535]SeePhil.1.9.

[←1536]Matt.9.14-17.andCalv.inloco.

[←1537]1Cor.3.2.

[←1538]John10.10.

[←1539]SeeMatt.16.21;17.22,23;andJohn14-16.andtheBishopofWinchester’swork.Ch.v.

[←1540]2Peter3.18.

[←1541]Comp.Matt.14.24-26,andMark9.14;withMatthew17.19,20.

[←1542]Job13.15.

[←1543]SeeHeb.10.19-22.

[←1544]Matt.10.34-39.

[←1545]Matt.16.24.

[←1546]Matt. 11.12. – “From the days of John the Baptist until now, the kingdom of heaven has beenforcefully advancing, and forcefulmen layholdof it.” [inwhichbelievers are theones forcefullylayingholdofit]

[←1547]1John2.12.

[←1548]John15.1-5.

[←1549]Ibid.4.14.

[←1550]Gal3.14;Heb2.10;Rom8.9,23;1Peter1.9.

[←1551]ThereaderisreferredtoatractbythelateAndrewFuller,forthemostfullandinstructivedescriptionof thiscase,andof thebestmodeof treatment.ComparealsoBlackwell’sMethod.Evan.pp.212-223.SeealsoanadmirableletterinSidney’sLifeofWalker,pp.286-294.

[←1552]Gal.4.15,also3.1-4.

[←1553]SuchasProv.14.14.

[←1554]2Sam.12.1-13.

[←1555]Gal.6.1.

[←1556]1Cor.5.1-7,with2Cor.2.1-11.

[←1557]Zech,12.10.

[←1558]Micah7.18.Hosea14.4.ThewholebookofHosea, togetherwithJer.2-4.1,deservesmostcarefulstudyforthetreatmentofthiscase.

[←1559]Luke22.61,62.Mark16.7.John21.15-17.

[←1560]Comp.Isa.38.15.Ezek.16.63.

[←1561]Heb. 5.11-14. – milk vs. meat: “you are slow to learn.” Bridges assumes Paul is the author ofHebrews.

[←1562]Ibid.4.1.

[←1563]Josh.7.18,with2Pet.1.5-10.

[←1564]Rev.3.2.

[←1565]Gal.5.1-8.15,26.6.14.1John5.4,5.

[←1566]Ibid.6.14.

[←1567]Eph.4.8-14.

[←1568]2Tim.3.16,17.

[←1569]Eph.3.17-19withRom.15.13.

[←1570]2Cor.3.18.

[←1571]Heb.3.1.

[←1572]Ibid.3.6,14.

[←1573]Eph.1.17,18.Heb.5.12.

[←1574]Phil.1.9.1Cor.6.19,20.1Pet.1.14-19.

[←1575]Col.1.9-12.Phil.3.12-17.

[←1576]Eph.3.14-19.Heb.6.11.

[←1577]Phil.1.11.IThess.4.1.

[←1578]Heb.13.20,21.2Cor.13.9-11.

[←1579]Heb.5.14,6.1-3.

[←1580]Ib.6-10.

[←1581]SeeJohn15.2.1Peter5.10.

[←1582]Rom.6.1-11.

[←1583]2Cor.3.18.

[←1584]Psalm19.11 -The judgments [or ordinances] of the LORDare trueand righteous altogether. 10Moretobedesiredaretheythangold,Yea, thanmuchfinegold;Sweeteralso thanhoneyand thehoneycomb. 11 Moreover by them Your servant is warned, And in keeping them there is greatreward.(Psa19:9-11NKJ)

[←1585]SeeHeb.2.2-4,withchap.1;Col.1.28.

[←1586]SeePsalm119.119,120.

[←1587]Heb.4.1with3.18,19.

[←1588]‘MenshouldnotthinktheyaremoreevangelicalthantheAuthoroftheGospel—moreskilledinthemysteryofconversionandedificationofthesoulsofmenthantheApostles: inaword,morewisethanGodhimself;which theymust think, if theyneglect this part of his ordinance.Thehearts ofbelieversarelikegardens,inwhichtherearenotonlyflowers,butweeds;andjustastheformermustbewateredandcherished,sothelattermustbecurbedandnipped.Ifnothingbutdewsandshowersofpromisesshouldfallupontheheart, thoughitseemstheytotendtocherishtheirgraces,yettheweedsof corruption are apt togrowupwith them, and in the end to choke them,unless they arenippedandblastedbytheseverityofchastenings.Although,intheuseofmeans,theywillbesecuredfrom falling under the final execution of God’s punishment; yet they know there is an infallibleconnexionsignifiedinthembetweensinanddestruction(1Cor.6.9-11),andthattheymustavoidtheone,iftheywouldescapetheother.’OwenonHeb.2.2-4.

[←1589]Heb.3-6.

[←1590]2Cor.4.2.

[←1591]CarylonJob33.23.Comp.1Cor.2.10,11.

[←1592]In this respect, the study of the Puritan and Nonconformist Divines—Such as the “MorningExercises,” Owen’s and Flavel’s Treatises, Baxter’s Christian Directory, Perkins, Hildershani,Bolton,Greenham,Gurnal—willbe invaluable. ‘PikeandHayward’sCasesofConscience’willbeinterestingtoMinisters,whoconceivewithPhilipHenrythat,‘thetruelearningofaGospelMinisterdoesnotconsistinbeingabletotalkLatinfluently,ortodisputeinphilosophy,butinbeingabletospeakaword inseasontowearysouls.’Life,p.207.Compareasmallwork—‘PhiliponChristianExperience,’alsoWalker’sLife,pp.22-46.

[←1593]1Kng8.59.

[←1594]James5.14.

[←1595]SeeMicah6.9.

[←1596]BishopHopkins.

[←1597]Marbury’s Exposition of Psalm 32.5. Augustine calls such Ministers desolators, instead ofconsolators. The strict law of the Scotch Kirk punishes habitual negligence in his visitation bydeposition.Smith’sLectures,xxiv.Wescarcelyneedobservethatthisobligationincludes‘notmerelyvisitingwhen one is sent for; rather, he is to go as soon as he hears that any of his flock is ill.’Burnet’sPast.Care,ch.viii.CompareEzek.34.24.

[←1598]Winchester’sSer.p.81.

[←1599]Inmedicinanihilexiguumest.Galen.–Nothinginmedicineissmall.

[←1600]SeeJob33.22,23.

[←1601]Careless;notjudiciousorselective.

[←1602]SeeIsaiah28.27.

[←1603]BishopWilkins’GiftofPrayer,p.12.Indeedtheservice,presumingthesickpersonisapenitent,isobviouslyinappropriateforthemelancholymultitudeofcasesofanoppositedescription—sothat(asBishopBarringtonjustlyobserved)‘inmanycasesthefuneralservicemightbeusedwithalmostasmuch propriety as the office for the sick.’ Charge, 1797, p. 31. Bishop Horsley gives the samejudgmentontheexclusiveuseoftheservice.Charges,p.153.However,muchedifyingusemaybemade of itwhere suitable. TheAbsolution in this service appears to be amatter of unreasonableobjection.Asconnectedwiththeconfessionofsin,itisrestrictedtosincerepenitents.Intheletter,therefore,itistheauthoritativedeclarationgivenonearthinourMaster’sname,andwhich,sofarasit is given according to his mind, will be ratified in heaven. See John 20.22, 23. 2Cor. 2.10.afeqnsetai.James5.15.Insubstance,itisonlythesolemnjudgmentbywhichweareaccustomedinthenameofChristtoassuretheconfidenceofmanydoubtfulandfearfulbelievers.

[←1604]Luke7.12,13.John11.35.

[←1605]Prov.17.17.

[←1606]John3.1-21.

[←1607]Ibid.6.25-65

[←1608]Ibid.14-16.

[←1609]SeeJob14.19.

[←1610]‘Ourchiefdangerinthepresentageseemstobeinerringonthesideofcandorandcomplaisance,andnotdealingwithmankindwithsufficientplainnessandfidelity.Manyofmypeoplehavedied,with whom my conscience has afterwards accused me of not dealing so plainly as I should.’—Orton’s Letters to Dissenting Ministers, i. 59, 60. Melius est cum severitate diligere, quam cumlenitatedecipere.Augustine.–Itisbettertolovewithseverity,thantodeceivewithgentleness.

[←1611]Ezek.33.8.

[←1612]StudentandPastor.BytheauthorofthecelebratedtreatiseonSelf-Knowledge,p.114—aworkwithmanyserioushintsconcerningtheministry.ItsscantyanddefectiveviewsofChristiandoctrinehavebeenlatelySocinianizedbytheeditoriallaboursofDr.Toulmin.

[←1613]Asoothingandmoisturizinglotion.

[←1614]For specimens of this healing exercise of faithfulness, see 1Sam. 12.20-22. Ezra 10.2. See somevaluablehintsinCecil’sRemains—‘OnvisitingDeath-beds.’

[←1615]SeeMark9.44;16.16.Comp.Lam.3.22-33.

[←1616]Psalm103.13,withHeb.12.5-11.

[←1617]Matt.26.39,42.John18.11.

[←1618]1Pet.1.6,7.

[←1619]Job5.6.Matt.10.30.

[←1620]1Pet.1.7.

[←1621]Job10.2.

[←1622]Hab.2.1.

[←1623]Job13.15.

[←1624]Lev.10.3.1Sam.3.18.2Kings20.19.Psalm39.9.

[←1625]Job1.21.

[←1626]Isaiah27.9.

[←1627]2Chron.33.12.

[←1628]Eccles.1.

[←1629]Psalm1.15.

[←1630]Zech.13.9.

[←1631]Ps.55.6-8.2Cor.4.17,18;5.1,5.SeeArchbishopLaud’sManualofPrayersinStearne’sTractat.deVisit.Infirm.Clergyman’sInstructor,p.392.Cradock’sKnowledgeandPractice(ch.xxix.)givesafullandedifyingviewofthissubject.

[←1632]Psa131.2.

[←1633]Num21.9.

[←1634]Job33.23,24.John3.14,15;12.32.Isaiah45.22.

[←1635]Rom11.15.

[←1636]Gal.3.24.

[←1637]SeeActs8.22.Isa.43.24,25.Hos.13.9.

[←1638]SeeJohn6.35-37.

[←1639]SeeJames5.14-16.

[←1640]Thecommunion(eucharist)giventopersonsindangerofdeath;oranyprovisionsforajourney.

[←1641]Stonehouse’sSickMan’s Friend—awork that is defective in Christian doctrine, but it has muchvaluableandpracticaldetail,chieflycompiledfromDoddridge,Mason,andothers.

[←1642]IneverythingthataMinistersaystoasickperson,heoughttokeepthreethingssteadilyinview;—theinfluencewhichitmayhaveontheperson,ifdying—theinfluencewhichitmayhaveonhim,ifhe recovers—and the influence it may have on persons in health who are around him.’ Gerard’sPastoralCare,p.168—asensibleandseriouswork;butforthemostpartitisunconnectedwithanelevatedstandard,andwithEvangelicalmotives.

[←1643]Past.Care,ch.viii.CompareStearne’sTractatus,utsupra—atreatisewithmostadmirablesystematicrules;butwithanalmosttotaldestitutionofenliveningviewsofthegospel.-Clergyman’sInstructor,p.408.

[←1644]John5.14.

[←1645]Psalm92.12.119.67,71,75.

[←1646]Isaiah63.15-19;64.1.

[←1647]Lam.3.19-21.

[←1648]Psalms103,116.

[←1649]Heb.13.3.

[←1650]Confiningsheepinanenclosedareaforfeeding.

[←1651]IntroductiontohisCompassionateCounseltoYoungMen.

[←1652]Orton’sLifeofDoddridge,ch.v.

[←1653]BishopofChester’sSermonsontheChristianMinistry,pp.23-26.

[←1654]SermonbeforetheSchools.Worksii.335.

[←1655]Psalm127.4.

[←1656]BishopofWinchester’sPrimaryCharge,pp.30,31.‘Itistotheseseminariesthatwearetolookfora successionof youthful brancheswhich, havingbeengrafted into thebodyofChrist’sChurch atbaptism,mayhereimbibethesapofholyprinciples,andbepreparedbycultureunderthegraciousinfluenceoftheHolySpirit,soughtforinprayer,tobecome“treesofrighteousness,theplantingoftheLord.”’BishopofLondon’sPrimaryCharge,1830.

[←1657]ComberonCatechism.

[←1658]Luke1.3,4.Acts18.25.Comp.Rom.2.18.1Cor.14.19.Gal.6.6.

[←1659]Acts5.42.2Tim.1.11.SeeHooker,Bookv.18,andHerbert’sCountryParson,ch.xxi.

[←1660]SeeBingham’sAntiquities,Bookx.

[←1661]SeealsotheauthoritiesinGilly’sHoraeCatecheticae.

[←1662]PrefacetoCatechismpublishedbyCtheouncilofTrent.

[←1663]ThismadeBishopHallcomplain—‘NoonethingIregretsomuch,asnothavinggivenmoretunetothepublicexercisesofCatechizing.‘Oh!’(saidDr.Doddridge),‘couldIspendmoreofmytimeincatechizingchildren, inexhortingheadsoffamilies,andaddressingyoungpeople.’Chap.viii.Mr.Brown of Haddington observes of himself—‘I lament, that I have not been more diligent incatechizingandexhortingthechildreninmycongregation.Iampersuaded,thattheseexercisesaresome of the best means which Ministers can use for promoting the welfare of souls.’ Life andRemains,p.38.Dr.Owenremarkedtothesameeffect—that‘moreknowledgeisordinarilydiffused,especiallyamongtheyoungandignorant,byonehour’scatecheticalexercise,thanbymanyhours’continued discourse.’ Mr. Charles of Bala declared, ‘Catechizing children has taught me moredivinitythananyotherhumanmeans.’

[←1664]ChargeofArchbishopofCanterburytotheDioceseofLondon,1822.ChargeofBishopofChester.PrimaryChargeofBishopofWinchester.ArchdeaconBayley’sCharge,London,1826,andadetailedChargeofArchdeaconBather,1835.

[←1665]DirectionsfortheconductofChristianchurchservices.

[←1666]ThispartofMr.Walker’sCatechizingwasmostencouraging.Life,ch.iv.Gilly’sHoraeCatecheticaewillfurnishmanyvaluablehintsastheresultofactualexperience.

[←1667]ManyofourEpiscopalChargeshavepointedlyinsisteduponit.BishopLawremarked—‘Therearefewmeans,bywhichaMinisterofourchurchcanmoreeffectuallypromotethecauseoforderandreligion.ASundaySchool is an easy, cheap, andunmixedgood.’ (PrimaryCharge,1825.)BishopBlomfieldenforcedthenecessityofaSundaySchool‘ineveryplace—taught,inthefailureofotherresources,bytheClergymanhimself,orsomepartofhisfamily.’(PrimaryChargeatChester,1825.)WeneedscarcelyrefertoBishopPorteus’earnestrecommendationsonthissubject.

[←1668]BishopofWinchester’sPrimaryCharge,p.31.

[←1669]CottonMathermentionsEliot’sprayers,whenthequestionofMinisterialinefficiencywasdiscussedintheirsynod—‘Lord,forschoolseverywhereamongus!thatourschoolsmayflourish!thateverymemberofthisassemblymaygohome,andprocureagoodschoolinhistown!that,beforewedie,wemaybesohappyastoseeagoodschoolencouragedineveryplantationofthecountry.’SeesomeinterestingdetailsoftheeffectsofSundaySchoolsinWales,undertheinstrumentalityofthelateMr.Charles,connectedwiththerevivalandextensionofreligion.LifeofRev.T.Charles(p.237-258)amostedifyingpieceofMinisterialBiography.

[←1670]Should not the plan, arrangement, and illustration of our sermons have a specific reference to thechildren’s apprehension, and to a subsequent enquiry of their intelligence? Not to speak of theadvantages toourselves in thecultivationofasimplermodeofaddress, thebenefit to thechildrenwouldbemostimportant,informingandfixingtheirhabitofattentioninthehouseofGod,etc.Stillfurther—iftheScripturallessonintheschoolweretoformthesubjectofoneofthesermonsoftheday,theunityofthesystemabouttobedetailedwouldbecomplete,andtheschoolwouldbemostadvantageouslyconnectedwiththePulpitMinistry.

[←1671]2Tim.3.15.

[←1672]ThissystemhasbeenwellappliedtothenationalcatechismsoftheKirk.Initiatorycatechismshavebeen prepared for the younger classes, containing a simpler statement of the truths found in theEstablishedformularies;thuspreservingthechildren’smindsfromthedistractionofamultiplicityofbooks and catechisms, and at the same time gradually preparing them for ascent into the moreintelligentclasses.ThesamesimpleandminuteanalysishasbeensuccessfullyappliedtoScriptureexercises.Theprinciples (thoughsomepartsof themachinerymighteasilybedispensedwith)arewell-deserving theconsiderationofparochialMinisters.Their fulldevelopmentmaybeseen inanEssay entitled ‘The End and Essence of Sabbath School Teaching, etc., Gall, Edinburgh; Nisbet,London.’Wemightsuggesthere the importanceof introducing intooursystem,wherepracticable,catechismsontheevidenceofChristianity,andontheprinciplesofourownChurch.Inthesedaysofshakingandcontroversy,itishighlydesirablethatourchildrenshould“bereadytogiveareasonofthe hope that is in them”—both as respects their faith in theGospel, and their adherence to theChurch.Thepublicationsof theBristolTractSociety,andthenewlistof theChristianKnowledgeSociety,willfurnishsomeassistanceonboththesesubjects.

[←1673]Withteachersofpiety,judgment,andsufficientcultivationofmind,thefollowingsomewhatsimilarscheme of instruction has been tried. TheMinister has fixed on a course of subjects (such as theprincipal histories of theBible; or theMiracles, Parables orLife ofChrist), sketching out for theteacherstheplanwhichhewishesthemtopursueinquestioningandexplainingthesubjectintheirseveral classes. This scheme admirably prepares the children’s minds for his examination, and itdirectsthegeneralcourseofScripturalinstructionthroughouttheSchool.TakeasanillustrationoneofthefirstandmostimportanteventsofScripture—TheFallofMan,Gen.3.I.AsitregardedSatan.1. His object—To show his enmity against God—To make man as miserable as himself. 2. Hissubtilty in accomplishinghis object, verse 1.—UnderminingEve’s confidence inGod, vv. 1, 3,—Appealing to herweakest part—her appetites—her senses, vv. 5, 6. II. As it regardedman—TheinabilityevenofperfectAdamtokeephimself—Thegradualeffectof thepoison,vv.2,3,6.Evetempted,becomesthetempter—Theinstantfruitofshame,verse7,—fear—senseofguilt,vv.8-10,—prevarication—layingthefaultontheother,vv.12,13.III.AsitregardedGod—Hislawbroken—hisloveslighted—hisjusticecalledintoexercise,vv.14-19—himselfseparatedfromhiscreatures,verse24—hiswisdom—contrivingamarvellouswayofrecovery,verse15,etc.Learntodreadbeingleftaloneintemptation—Evewasweak—muchmorearewe.WatchagainsthardthoughtsofGod’scommandsorprohibitions.Suspectallthatcoincideswiththelustsofourownhearts.Remembertheconstantneedofself-denial.Whenyoufall intosin,bewareofkeepingawayfromGod—asAdamdid—ofhidingorexcusingsin—ofthrowingtheblameonothers.HumbleyourselvesbeforeGod—Theway to come toGod ismore plainly revealed than itwas toAdam. Improve it for obtainingpardon.Seeherealltheprinciplesofsin,indisobedience—rebellion—andunbelief.Learntotraceallthesinandmiseryinyourheart,andintheworldtothissource.Learntoadoretheplanthatrestoresandraisesthesinner,andglorifiesGod.

[←1674]BishopofWinchester’sPrimaryCharge,pp.37,38.

[←1675]The Sunday School Union Hymn Book, and one for St. James’s School, Leeds, may berecommended.EverychildshouldlearnWatts’sDivineSongs,andbequestionedaboutthem.Fortheuse of such teachers as may need help, a set of Questions and Answers has been published byWestley,London.MissTaylor’sHymns,thoughexquisiteintheirkind,areinferiortoWatts’s,bothinfulness and simplicity of doctrine, and in the tone of Scripture language; and hence they are lesssuitableforSundaySchools.

[←1676]‘Outline ofOldTestamentHistory’ (Seeleys)might be recommended. It.would bewell, after theroutineofinstruction,toreadsomeofthemostinterestingScripturenarratives(suchasthehistoryofJoseph,etc.)totheclass,asarewardforgoodbehaviour.

[←1677]Mather’sStudentandPastor,pp.197,198.

[←1678]Nothing ismore important in this system than a clear and interesting view of Christian doctrine.Perhaps themiracles illustratedbydoctrinalproofsmightbe thewell-knownandeffectiveplanofteaching the young by pictures. Instance the leper, Matt, 8.1-4. I.His leprosy—a picture of sin.CompareNum.11.44-46,withPsalm51.2,7.Isaiah6.5.II.HisapplicationtoChrist—anillustrationoffaith,inhissenseofneed,anddependenceonChrist.Matt.11.28.John7.37.III.Hishealing—arepresentationof thepowerof faith. Isaiah61.1. John6.37.Heb.7.25.Someof themostobvioustypes (as the bronze serpent,Num. 21.6-9,with John 3.14, 15.)mightwell allow this simple andinteresting mode of doctrinal illustration. Dr. Beattie has indeed ventured the opinion (equallyunchristianandunphilosophical), that it isofnouse to teachchildren thedoctrinesof theGospel,‘becausetheycannotunderstandthem.’Butisitdesirablethattheyshouldknowthematall?Ifwewait for intelligence as the commencing-era of instruction, shallwe not find that,whilewe slept,anotherinstructorandanothersystemhavepreoccupiedtheground?SeeMatt.13.25.Comparealso21.16.Wedonotexpectchildrentounderstandallthattheylearn.Muchthatweteachourselvesisupon the principle of faithmore than of intelligence, being assured, that though there are “manythings”inRevelation“hardtounderstand,”therearenonethatwearenotboundtobelieve.Wemaytherefore safely accord with the inspired rules of the wisest and most experiential philosopher—“Trainupachildinthewayheshouldgo.”(Setachildrightattheentranceofhisway.Heb.)“Inthemorningsowyourseed.”Prov.22.6.Eccles.11.6.

[←1679]TheHints published by the Irish Sunday School Society, furnishes admirable suggestions on allsubjectsconnectedwiththemechanismofSundaySchools.OnthedepartmentofTeachers,‘James’SundaySchoolTeacher’sGuide,’‘Lloyd’sSundayTeacher’sManual,’and‘Todd’sSabbathSchoolTeacher,’‘TheScytheSharpened’(Seeleys)maybeconsultedwithadvantage.

[←1680]The following works will furnishmost valuable assistance—‘Helps to the study of the Gospels.’(Nisbet, London)—‘Fuller’s (of Bristol) Child’s Examiner’—‘Judson’s Scripture questions,’(ReligiousTractSociety)—‘TheBibleTeacher’sManual,’(Holdsworth)—‘Clark’sBibleExercises,andTeacher’sQuestioningBookontheNewTestamentfortheuseoftheRoyalMilitaryAsylum.’‘GlenrockSundaySchool,’(Seeleys.)

[←1681]BishopofWinchester’sPrimaryCharge,p.35.

[←1682]1Cor.15.58.

[←1683]Theobviousformofconductingthemappearstobe,commencingwithprayer;thenproceedingtothebusinessoftheschoolbyexaminationofeachteacher’scard:raisingthechildrentohigherclasse;:discussingtheirconduct;makesuchalterationsintheclassesorintherulesoftheschoolasmayberequisite(inwhicheachteacherisconsideredtohaveavoice);throwingoutsuggestionsorhintsastheymayoccur;mentioningnewbooksthatmaybewanted:generalinquiriesastotheprogressofthe children in reading, learning, intelligence, steadiness, or seriousness of deportment. After theroutine of business is finished, endeavour to promote general conversation on the importance ofreligiousinstruction,orparticularpointsofdetail.Thenfinishwithexpositionandprayer.Wheretheteachersareofnearlyequalrankwithourselves,itisdesirabletomakeitasocialmeetingofkindlyChristianintercourse.

[←1684]Heb.10.24,25.

[←1685]Suchas theFriendlyVisitor,Children’sFriend,or theMonthlyPublicationsof theReligiousTractSociety.

[←1686]Where practicable, a Sunday School Librarywould operate as a useful stimulus to improvement,enriching the mind with a valuable store of Christian principles. This library might be readilyfurnished from thePublications of theReligiousTractSociety, and from theYouth’s andNurseryLibrary in Bickersteth’s Christian Student—a work which does not need the Writer’srecommendationforitsadaptationtoMinisterialandgeneralusefulness.

[←1687]Eccles.11.10.

[←1688]Afixedperiodforleavingtheschool(givingfulfpermissiontoremainafterthattime)operatesasarestraintandencouragementupon thebetterchildren,andsecuresadecentdismissal to thosewhowouldshortly,bybreakingtheyoke,separatethemselveswhollyfromallkindlycommunicationwithus. The friends of education at Glasgow a few years ago formed an association called—‘TheGlasgow young men’s society for religious improvement’—the grand object of which was, bymeetingatstatedseasons,tokeepuptheremembranceoftheirSabbath-schoolinstruction.

[←1689]ManualforInstructionofInfantSchools,bytheRev.W.Wilson,Walthamstow,p.149.

[←1690]ItisalmostneedlesstorefertoRev.W.Wilson’sadmirabledevelopmentofthewholemachinery,inhis‘SystemofInfantSchools,’and‘ManualofInstructionforInfantSchools.’Shouldtheexpenseofsomeofhisplansbeobjectedto(wherethestrictesteconomywasrequired),hisworksstillaboundinvaluablehintson thegeneralprinciples.Someof thesmallpublicationsof theHomeandColonialSchoolSocietyareadmirablyadaptedtothissystem.

[←1691]Presumably school scrip with an assigned value, awarded to a student based on academicperformance.

[←1692]For a full description, see a small work published by John Stoat, late Master of the IslingtonParochialSchool.Rivingtons.

[←1693]2Tim.1.7.

[←1694]SeeHeb.6.4,5.

[←1695]Ibid.9.14.

[←1696]Hosea6.4.Matt.13.20,21.

[←1697]Matt.12.43-45.ThisisespeciallythecasewiththeunconvertedchildrenofChristianparents.

[←1698]Such as Repentance, 1Kings 21.27-29: Faith, Luke 8.13. Acts 8.13: Joy,Matt. 13.20. John 5.35.Holiness,Phil.3.6.

[←1699]John21.15.

[←1700]SuchasProv.8.17.Jer.3.4.

[←1701]Hottinger.TypusPastor.Ev.p.33.

[←1702]Psa.4.4.

[←1703]Aplan toengage the interestofolder ladsandyoungmen,onSundayevenings,was successfullytriedinalargesphere.Allwhocouldreadwellwereinvitedwithoutlimitationofage.Theclassesweredividedwithasmuchregardaspossibletoage;theMinisterhimselftookthefirstandlargestclass.Aboutanhourwasspent in repeatingaportionofScripturewhichhadbeenselectedon theprecedingSunday,andwhich the teachersexplained in the individualclasses, requiring the lads tobringtheirownparallelsasevidenceoftheirdiligentstudyandinterest.Therewasnocompulsion.Thelessonsweresetbeforethemassubjectsofinterest,ratherthanasataskandduty.Inthenextdivisionoftime,thewholeschoolwasarrangedbeforetheMinister,whoquestioned,illustrated,andappliedthesubjectwhichhadbeensetbeforethemintheirclasses;requiringananswerofScriptureproof, sometimes from a lad, sometimes from a class, sometimes from thewhole school.A shortsketchofChristianBiographyorseriousaddresswasthengiven(unless,aswassometimesthecase,theinterestofthecatecheticalsubjectemployedthewholetime);thesubjectfortheensuingSundaywasmadeknown,andsingingandprayerendedtheevening.Theattendanceoftheladswasregularandvoluntary.AbondofunionwascementedwiththeirMinisterandwitheachother.Thepowerofrestraintwasextensivelyfelt;andinmanycasesapermanentandpracticalinfluencewasmanifested.

[←1704]Psalm32.9.

[←1705]FriendlySocietiesonMr.Becher’s systemarewellknown. Interestingdetailsof similarSocieties,groundedondifferent,thoughprobablynotinsecureprinciples,maybeseeninRichmond’sLife,pp.116-130.

[←1706]Foraninterestingplanof‘youngmenassociated’uponChristianprinciples,seeMather’sEssaystodoGood, pp. 92-96; andDr.Woodward’s account of the rise andprogress ofReligiousSocieties,chap.ii,iii.OneoftheexcellentrulesinDr.W.’sSocietieswas,thateachmembershouldendeavourtobringat leastoneother into theirChristianfellowship,—aresolutionwhichwasoftenhonouredwiththeDivineblessing.

[←1707]1Thess.2.7.

[←1708]‘Quicquidlaceratoanimodixeris,punientisestimpetus,noncharitascorrigentis.’August,inGal.6.

[←1709]Tit.1.13.with2Tim.2.25.

[←1710]SeeMatt.7.6.

[←1711]2Cor.6.14,15.

[←1712]ThesubstanceofthisSectionappearedintheChristianObserver,FebruaryandMarch,1829.

[←1713]Gal.4.19.

[←1714]Acts8.17;19.6.

[←1715]Seetheauthorities inWheatlyandComber,andtheRev.B.Woodd’sandtheBishopofCalcutta’svaluabletractsonthesubject.Comp.BishopHall’sPolem.Works,vol.ix.,andanexcellenttreatisebytheRev.T.H.Kingdon.Dr.Hammond’sViewoftheDirectory,andCalvin’sInstitutes(ChristianObserver,1829,pp.71,72,143,144),givesomeimportantstatementsfromveryoppositeschoolsofdivinity. A scarce but satisfactory treatise by Jonathan Hanmer (1658), besides the ancientauthorities, gives the approving judgment ofBaxter,Calamy,Venning, and other PuritanDivines.Archbishop Leighton strongly recommended to his clergy the substance of the rite; though theturbulentspiritofhistimesdidnotallowhimtointroducetheceremony.Works,ii.450.Itisdifficulttoconjectureanyreasonableobjectiontotheform—consecratedasitisbythefrequentusageoftheOldTestamentChurch,bytheexampleofourLord;andbeing(asCalvinremarks)theordinaryriteamongtheJews,incommendinganyonetotheblessingofGod.’Calv.inActs13.3.

[←1716]Calv.Instit.lib.iv.cap.xix.4.13;andonHeb.6.2;whichtextheconceivesfullysufficienttoprovethe apostolical origin of the present institution. Chrysostom expounds the passage to the samepurpose.

[←1717]SeetheirConfessionandApologies,quotedinHanmer’sExercitation,pp.37-40.

[←1718]Seeker’sCharges,p.52.TheprofessorsofTheologyatLeyden,havingwithCalvinexpressedtheirwishes for its restoration in the Church, add—‘Cujus substantia in Ecclesiis nostris religioseservatur.’–Whosesubstanceisreligiouslyobservedinourchurches—SynopsisPuriorisTheologise,Lugd. 1625.Disput. xlvii. sect. 13, awork deservedly of high estimation.Compare alsoBaxter’sInfant’sChurchMembership.

[←1719]See Gen. 17.7-10; Deut. 29.10-12; Acts 2.39. Calvin wrote, ‘infants are baptized into “futurerepentance and faith” and “the seed of both lies hiddenwithin themby the secretworking of the

Spirit”(Inst.4,16,20).

[←1720]Acts9.26,27.

[←1721]1Peter3.31.

[←1722]ComparetheanswertothelastquestionintheCatechism.

[←1723]TheWriterventurestorefertohisownTractuponConfirmation,forasystemofPulpitandPrivateinstruction.

[←1724]Profanation: sacrilege; blasphemous behavior; depriving something of its sacred character;cheapening.

[←1725]SeeRev.J.Bickersteth’sShortCatechismonConfirmation.

[←1726]Bishop Butler insists upon personal conference, as an indispensable part of preparation forconfirmation. See his Charge to the Diocese of Durham. Works, ii. 422. Compare also BishopWilson’sParochialia.Works,iv.16-34.BishopofWinchester’sPrimaryCharge,p.39.

[←1727]TakeanexamplefromtheinterestingmemoirofRev.J.Escreet—‘Mr.E.wasexcitedto labourasmuchaspossibletopreparehisyoungparishionersfortheordinancetowhichtheywereinvited.Heemployed such time and labour in explaining the institution, expounding suitable passages ofScripture, and impressing upon their minds the spirit, temper, and disposition which they shouldcultivate.Headdressedtothemaseriesofdiscoursesonthesubject,pointingoutfrom1Sam.1.28,theblessednessofanearlydevotiontoGod;fromJosh.24.15,thedutyofchoosingGod’sservice;from1Peter5.8,theimportanceofresistingourgreatadversary;andfromHeb.6.2,thegroundsandutilityoftheinstitutionbytheeffectproducedonthemindsoftheconfirmed,andonthemindsofothers.’Again:‘Mr.Escreetearnestlycalledonhisyoungpeopletoseriouslyconsiderthenatureoftheordinance,andtocarefullyexaminethemselves;tositdownandcountthecost;toremembertheirobligationstoAlmightyGod,thattheymusteitherservehim,theirrightfulLordandMaster,orjointhemselvestohisenemies;andthatthereforeitwastheirtrueinterest,aswellastheirboundduty,todevote themselvesentirely toGod’s service;and topourout their souls in ferventprayers, thathewouldacceptthesacrifice,andreceiveandkeepthemforhisown.’

[←1728]ThiswastheplanofMr.RobinsonofLeicester,inhisextensivesphere.His‘Confirmationseason’(hisbiographerinformsus)‘wasoneheparticularlyvalued,andhadreasontoesteemashischoicestseed-time.Hepreparedhiscongregationforitbysermons.Hecollectedtheyoungpeople,arrangedtheir names, insisted on their regular attendance as a condition for giving them a certificate, andaddressed a sort of family lecture to themon theChurchCatechism,which he accompaniedwithsolemnandearnestprayerduringfiveorsixweeksbefore thebishopappeared.In this interval,hewouldtalkwithsomeofthemfamiliarly,butseriously,insmallparties;withsomeseparatelyinhisstudy;toallhemadeapresentofhisexcellentlittletractonthesubject:toallhegavespecialandappropriateexhortationsfromthepulpit;toallheshowedhimselfthefaithfulshepherd,leadinghisflockwithgreatsolemnityonthemorningoftheservice,praying,exhorting,andatlengthpresentingthemwithhisownhandstohissuperior,andtohissuperior’sLord.’Life,pp.335,336.

[←1729]ThusAbp. Seeker gives the spirit, not the letter of the canon (Charges, p. 55.) Thewords of thecanonare,‘thatnoneshallbepresentedtothebishopforhimtolayhishandsupon,exceptthosewhocan render an account of their faith according to the catechism contained in the said book.’ Therubric in the Catechism respecting Confirmationmore accordswith the letter of the archbishop’swords,andprobablywasinhismind—‘Allthoseheshallthinkfittobepresentedtothebishoptobeconfirmed.’

[←1730]Seethewordsofthecanonquotedabove.

[←1731]PrefacetoConfirmationService,andrubricappendedtotheCatechism.

[←1732]Seeker’sCharges,p.53.PastoralCare,chap.viii.

[←1733]Mat12.18.

[←1734]Aworkdone.

[←1735]Acts19.32.

[←1736]Here,candorisnotjustopenhonesty,buttheexerciseofsoundjudgment.

[←1737]Psalm129.8.

[←1738]Matt.13.45,46.

[←1739]John5.4,5.

[←1740]SeeaninterestingviewofConfirmation,connectedwithattendanceattheLord’stableinthememoirofRev.G.T.Bedell,D.D.Philadelphia.Ontheadmissionofseriousyoungpersonstothesacrament.Comp.PhilipHenry’sLife,pp.11,84,195, andalsoScott’sLife.pp.619,620—andanexcellentCatechismbyRev.J.Bickersteth.

[←1741]Thischapterispublishedseparatelyinanenlargedform.

[←1742]HomilyonPrayerandSacraments.

[←1743]OnCol.2.11.

[←1744]Hooker,Bookv.57.2.

[←1745]1Cor.10.17;12.13.

[←1746]Ib.utsupra.

[←1747]Catechism.

[←1748]Eph1.22;Col1.18.

[←1749]Matt,28.19.Luke22.19.

[←1750]Ez.43.7.

[←1751]Art.20.

[←1752]1Cor.14.26,40.

[←1753]Art.27.

[←1754]Hooker,Bookv.57.2.

[←1755]Rom.4.11.

[←1756]Art.25.Comp.Acts2.37-46.

[←1757]Art.20,25,27.andCatechism.

[←1758]HomilyonPrayerandSacraments.Hookerv.1.3.ThisisalsotheDefinitionoftheCouncilofTrent.Sess.xiii.c.iii.

[←1759]Augustinecallsthem‘verbavisibilia.’–visibleword.Hooker’sMSS.notev.57.3.(Keble’sEdit.)

[←1760]BishopJewellontheSacraments,Edit.1611,p.261.

[←1761]Hookerv.57.1.Seealsohisremarkson‘theChristianLetter’AppendedtoBookv.ii.703.(Keble’sEd.)

[←1762]HomilyonPrayerandSacraments.

[←1763]Art.25.

[←1764]John3.5.Rom.6.4.Eph.5.26.Tit.3.5.1Pet.3.21.

[←1765]Acts9.18-20.Yet—asourChurchaccuratelyexpressedit—‘faith isconfirmedandgrace increasedbyvirtueofprayertoGod.Art.27.Comp.verse11.xxh.16,alsotheBaptismofourDivineMaster.Luke3.21,22;4.1.ComparealsoCyprian’sdescriptionofthecomfortofhisBaptism,quotedbyMr.Faber.PrimitiveDoctrineofRegeneration,pp.37-39.

[←1766]Ib.8.33,39.16.33,34.

[←1767]1Cor.10.16.

[←1768]Acts2.42-47.

[←1769]Hookerv.57.3.

[←1770]Rom.4.11.

[←1771]Acts2.38:22.16.CompareNiceneCreed,Art.27.

[←1772]Matt.26.28.Scottinloco.CompareBishopHopkins’Works,ii.440.

[←1773]Art.25.Hookerv.57.2.

[←1774]Sermons,ParkerSocietyEd.pp.303,304.—‘Sweeteritistousthanhoney,wherewearecertifiedbythis outward sacrament of the inward grace given to us through his death, when in him we areassuredofremissionofsinsandeternallife.Yoursoulcanneverfeedonbetterfoodthanthis.’Ibid.p.89.

[←1775]Zuingle’sviewsofthesacramentwerefarshortofthetruth.Hespeaksofthemas‘signsbywhichthereceivergivestotheChurchapledgeofhisfaith’(Fol.Worksii.198;also202,204.SeeBishopHall’s judgment of his doctrine. Christian Moderation, Book ii. Rule viii.) Calvin’s systematicstatement goes further, but not far enough,—‘testimonies of Divine favour to us, confirmed byoutwardsigns,combinedwiththepledgeofourpietytohim.’(Instit.iv.14.1.)Inhisfreeandlatercommunicationswithhisfriends,however,herisestoamorefullandenlargedview.Hespeaksof‘agreeingwithLuther, that the sacraments are not empty signs—that in baptism the power of theSpiritispresenttowashandregenerateus;andthatthesacredsupperisaspiritualfeastinwhichwetrulyfeedon thefleshandbloodofChrist.’Epist.p.82.Bucer’sviewsofbaptismappear tohavebeen generally sound. (OnMatt. 19.et De vi baptismi in his ‘Scripta Anglicana.’) On the Lord’sSupper he exhibits spiritual apprehensions (‘We are taught,’ he says, ‘that the body and blood ofChristarereceivedbyfaith.’Tetrapol.Confess.),thoughhismindwasgreatlycloudedbyLutherandogma. Bullinger’s Sermons on the Sacraments lately edited from hisDecades by the NorrisianProfessor at Cambridge, have the general imprimatur of the Anglican Church. Luther’s views onBaptism are full, though of course their weight is somewhat weakened by his Mystical andunscripturaltheoryoftheotherSacrament.SeeonGal.3.27.

[←1776]Works,Parker’sSocietyEd.pp.240,241.

[←1777]Bookv.67.6.Compare57.4.

[←1778]Art.26.

[←1779]Art.25.

[←1780]1Sam.2.30.

[←1781]Bookv.67.6.CompareWaterland,chap.v.

[←1782]Art.27,28.

[←1783]Col.2.12.

[←1784]1Peter 3.21. ‘It is not thewater, but the faith,’ (says goodBishopHall, alluding to this text) ‘for“whoever takes baptism without a full faith,”—says Jerome—“takes the water, not the Spirit.”Therefore,baptismwithoutfaithcannotsaveaman,andbyfaithitdoessavehim.’—Ep.Dec.v.Ep.iv.

[←1785]1Cor.11.29.

[←1786]HomilyonSacrament,Part i.Takeanexample fromCranmer,whoperhapsmaybeconsidered tohavespokenmoststronglyonthesubjectoftheSacraments.Speakingofbaptism—‘Somewillsay,‘Howcanwaterworksuchgreatthings?’TowhomIanswer—Thatitisnotthewaterthatdoesthesethings, but the almighty word of God (which is knit and joined to the water), and faith, whichreceivesGod’swordandpromise.Forwithout thewordofGod,water iswater,andnotbaptism.’Catechism,1548.

[←1787]Homilyutsupra.BishopHopkinsgivesveryvaluableviewsofthenecessityoffaith,asthemeanofspiritualefficacyintheuseoftheSacraments.Works,ii.pp.434.—445.

[←1788]1Cor.10.1-5.

[←1789]Ib.verse12.

[←1790]On1Peter3.21.

[←1791]Gal.5.2-4.

[←1792]Comp.Rom.2.28,29.

[←1793]Whichlimitstheblessingtotheworthyrecipient.Art.25.

[←1794]1Cor.1.21.

[←1795]Catechism.

[←1796]Gal.1.6,7.

[←1797]Art.25.

[←1798]Matt.13.58.17.19,20.Mark6.5.

[←1799]James4.2.

[←1800]Hooker,bookv.57.5.

[←1801]Past.Care,ch.viii.

[←1802]Col.2.11,12.

[←1803]Gen.17.7.Acts2.39.SeeCalvinInstit.iv.16ult.

[←1804]Mark10.13-16.

[←1805]Matt,28.19.

[←1806]Acts16.15,33.1Cor.1.16.

[←1807]Art.27.

[←1808]Toproveit,i.e.toproducesuchacommandtovalidatethepractice.

[←1809]Gen.17.9-14.

[←1810]Rom.4.11.

[←1811]Epist.Dec.v.4.

[←1812]Comp.Rom.9.4,5.TheseprivilegesbelongedtotheLord’svisiblepeople—notasconverted(forthecontrarywastheirpalpablecharacter,verses3,6.)butascircumcised.Comp.Deut.14.1.ThusourLord gave the same investiture to those whomanifestly had no true and personal interest in theblessings (Luke 15.2. 31). Our Church therefore, upon the assumed identity of circumcision andbaptism,notdoubtingthattheprivilegesunderamoreenlargeddispensationwereatleastequallyfull—details theJewishprivilegesas thesubstantialappendageofChristianbaptism(Catechism).ThetitleinbothcaseswastheadmissionintocovenantwithGod;thoughitwasvirtuallyatitlewithoutpossessionuntilitwaspleadedandbroughtoutinfaith,.Wemayobservealsoinconnexionwiththissubject, the distributive individualitywithwhich theApostle invested the severalmembers of thevisible Church with baptismal privileges—“as many of you” (not some, or as elsewhere, all, enmasse, Phil. 1.7), “as have been baptized intoChrist have put onChrist,” (Gal. 3.27).Would theApostlehavehesitated inmaking this investitureamatterof thanksgiving?Howwould thisdifferfromthethanksgivingseverallypronouncedinourservicerespectingbaptizedinfants?IfthiswerewarrantedinthecaseofJudaizing,backslidingprofessors(4.19,20;5.4,15)thenitismuchmoresointhecaseofinfants,wherenoopengroundofexclusioncanbeshown.Weconceivethisasfullyjustifying the letter of our service, as applied to the visible church. The spirit of the service, asapplied to the true church, is to be explained on the general consistent principle of spiritual andacceptable worship.We cannot help but admire the precise Scriptural accuracy of our Liturgicalservice.Thedifficultieswhich,afterall,mayremainonsomeminds,donotbelongtothechurchorScripturesomuch,as toan imperfectapprehensionof the languageandstatementsof the inspiredwriters.

[←1813]Catechism.

[←1814]1Sam.1.28-28.

[←1815]Gen.17.9,10.

[←1816]Matt.13.30,47;25.1,2.

[←1817]2Cor.1.20.

[←1818]SeeHeb.11.6.

[←1819]Hookerv.64.5.

[←1820]Rom.4.11.

[←1821]SeeMatt.8.6,10;9.2;15.22-28;Mark9.23-27.

[←1822]CompareMatt.21.22.James1.6,7.

[←1823]Mark10.13,14.

[←1824]Matt.9.29.

[←1825]Rom.4.14-17.

[←1826]MatthewHenry’sTreatiseonBaptism,p.120.

[←1827]2Tim.3.15.

[←1828]Luke12.47,48.ThusP.Henry‘indealingwithhischildrenabouttheirspiritualstate,tookholdofthemverymuchbythehandleoftheirinfantbaptism;andfrequentlyinculcateduponthem,thattheywereborninGod’shouse,andwereingoodtimededicatedandgivenuptohim,andthereforewereobliged to be his servants.’Life, p. 83.ComparePsalm cxvi. 16.Thus his son bears his personaltestimonytothevalueofthisordinance.‘Icannothelpbuttakeoccasion’(hesaid)‘toexpressmygratitudetoGodformyinfantbaptism;notonly,asitwasanearlyadmissionintothevisiblebodyofChrist;butasitfurnishedmypiousparentswithagoodargument(andasItrust,throughgracewasaprevailingargument)foranearlydedicationofmyselftoGodinmychildhood.IfGodhaswroughtanygoodworkuponmysoul,Idesirewithhumblethankfulnesstoacknowledgethemoralinfluenceofmyinfantbaptismuponit.’TreatiseonBaptism,p.118.‘Astotherealinfluenceofbaptism,—headds, however, in another place—‘when the children grow up, we are sure that their baptismalregeneration, without something else, will not bring them to heaven: and yet it may be urged inpraying to God to give them grace, and in persuading them to submit to it. Matthew Henry onBaptism,pp.130,131.

[←1829]Ofnorealvalue.

[←1830]Mal.1.8.

[←1831]AddresstoParentsandSponsorsonBaptism,bytheRev.P.Booth,B.D.,Norwich.Forafullviewofthewholesubject,thewriterreferstoa‘TreatiseonBaptism,’byhisfriendandbrothertheRev.E.Bickersteth—aworkfraughtwithusefulinformationandsoundpracticalinstruction.

[←1832]LuthermentionsaChristianwoman—‘Quaequotiestentabatur,nonnisibaptismosuorepugnabat—dicens brevissime—Christiana sum.’ ‘Intellexit enim hostis’—adds Luther—‘statim virtutembaptismi,etfidei,quaeinveritatepromittentispendebat,etfugitabeo.’

[←1833]Insomeof theAmericanchurches, thebaptizedchildrenareassembledperiodically in thechurch,with their natural and spiritual guardians, and addressed by their pastor on the obligation of theirvow.WecouldwishthatsimilarecclesiasticalassembliesmightbetransferredintoourEstablishedsystem; or at least, that the spirit of this interesting ceremony would imbue our ordinaryMinistrationswithamorefrequentandaffectionateenforcementofbaptismalresponsibilities.

[←1834]BriefDeclarationoftheLord’sSupper.Works,ParkerSociety’sEd.p.8.

[←1835]HomilyonSacrament,PartI.

[←1836]Gal.3.1.withLuke22.19.1Cor.11.26.

[←1837]Introd.toCommunionService.

[←1838]CatechismandCommunionService—PrayerinPost-Communion.

[←1839]1Cor.10.17.

[←1840]Communionservicethroughout.

[←1841]Matt.22.11-13.

[←1842]1Cor.11.27-29.

[←1843]Life,p.43.

[←1844]Luke 14.23. The exclusion of the ungodly from this ordinance, under every form, seems to bedirectlyimplied,ifnotcommanded—Ezek.44.6-9.Comp.1Cor.10.16—21,alsoEx.12.43,48.

[←1845]Psalm69.22.

[←1846]Mr.Robinson,ononeoccasioninhisearlyMinistry,beingsurprisedbytheardentanddeterminedwishofastrangertoattendhissacrament,andinvainhavingrecommendeddelay,atlengthheaskedhim—‘Doyouheartilygrieve for sin? IsyourdependencesimplyuponChrist? Isyourmind fullybentonservingGodinholiness?’‘Theman,answeringsatisfactorily,desiredtolistentotheservice,tolookforDivinedirection,andifhisheartwerestillinclined,tocomewithassuranceofwelcome.Strengthandconsolationweregiven;andhewentonhiswayrejoicing.’Life,pp.45-47.

[←1847]Andyet,bythissacramentwe“proclaimhisdeathuntilhecomes.”–1Cor11.26.Seenextpage.

[←1848]Heb.10.2,3,11.

[←1849]1Cor.11.25,26,withExhortationintheCommunionService.

[←1850]Worksvii.378.BishopRidley’sWorksutsupra,p.211.

[←1851]DeDoctr.Christ,c.iii.9.

[←1852]Gal.4.24-26.

[←1853]Heb.12.18-24,with10.19.

[←1854]Ib.12.28.29.

[←1855]Ps.43.4.

[←1856]1Cor.11.26.

[←1857]Ib.10.16,17.

[←1858]Ib.12.25.

[←1859]Can.2.4.

[←1860]In this view the Bishop of Winchester has recommended them. Charge, pp. 42, 43. Short andapplicatory illustrationsof theCommunion servicewillgive themost intelligentview,bothof theordinance, and of itsmode of administration; the lack of it is often found a serious hindrance toedification. The grand subject of Christ crucified naturally leads us to explain the nature of theordinance, the qualifications of worthy participants, both to awaken conviction about the sin ofunworthilyreceivingit,andtograpplewiththevariousperplexingscruplesoftheyoungChristian.See 1Cor. 11.23-32.More generally, the great doctrines connectedwith the knowledge of Christ,such as—union with him; the free offer of his salvation; the blessings and practical obligationsflowing from it—these are in the spirit of our Lord’s discourses and prayer connected with theordinance (John 14—16.) and will draw out the sacramental graces of faith and love for theconviction of the professor, and the excitement of the believer for more habitual and elevateddevotedness. Matthew Henry’s well-known and excellent work on the Sacrament will suggest aconsiderablevarietyofsubjectsfortheseedifyingmeetings.Aninterestingaccountofthem,andofageneralsystemofinstructionrelativetotheLord’sSupper,isgiveninRev.Dr.Bedell’sLife,pp.98-106.

[←1861]Act2.47.

[←1862]Eph.4.15,16.

[←1863]HadallthediscussionsonthissubjectbeenconductedinthespiritofMr.Stewart’sSermonsontheAdvent,whataglowofChristianloveandheavenlyanticipationwouldhavepervadedthechurch!Butif‘brethrenwouldgrudgeoneagainstanother’onaccountofthetimeandcircumstantialsoftheevent,didtheyreallybelieve—“Beholdthejudgestandsbeforethedoor?”James5.9.

[←1864]Mather’sLifeofEliot.

[←1865]Charges,pp.224,225.Themeetingstowhichhealludeswereheldinsomereligioushouse,calledthe Retreat, and the time devoted to meditation, prayer, exposition of Scripture, and mutualconference. In taking his leave of Massillon, the Writer has been much affected to observe hisimpressive and awakening truths often connectedwithmost erroneous statements, orwith a totaldeficiencyofChristiandoctrine.

[←1866]FullparticularsaregiveninStrypeandFuller.TheyseemtohaveconsistedofmeetingsofClergywithin large districts, under the presidency of some experienced Minister, to discuss seriatimpassages of Scripture previously proposed—always commencing and ending with prayer. LordBacon (Treatise concerning the Church) recommends their adoption in the Universities. QueenElizabeth, influenced by her favourite, the Earl of Leicester, put them down by an arbitraryenactment,andinoppositiontoamostnobleandChristianprotestfromArchbishopGrindal.Theywere,however,partiallyrevivedinthenextreignbytheconnivanceorencouragementofArchbishopMatthew.ArchbishopTenisonenlargedand improved thedesign.Hiscircular letter,April6,1699(quoted by Dr.Woodward—account of Religious Societies, ch. iv.) gives the following excellentadvice. ‘Itwere tobewished, that theClergyof everyneighbourhoodwould agreeupon frequentmeetings to consult for the goodof religion in general, and to advisewithone another about anydifficulties that may happen in their particular cures—such as, ‘By what methods may any evilcustombemostreadilybroken?Howmayasinnerbemosteffectuallyreclaimed?Andingeneral,how may each of them in their several circumstances contribute most to the advancement ofreligion’?‘Suchconsultationsasthese,besidesthemutualbenefitofadviceandinstruction,willbeamutualmeans toexcite thezealofsome,andreduce theover-eagernessofothers toadue temper,and to provoke all to a religious emulation in the improvement of piety and order within theirrespectiveparishes.’BishopBurnet(Past.Care,ch.viii.),andinourowntime,BishopBurgess,havesanctionedthesemeetings.HermanofColognehadcombinedArchbishopsGrindal’sandTenison’splans in his system of Reformation. See his work, ut supra, fol. 273. Would not periodical oroccasionalmeetingsofChristianMinistersforsocialprayerexclusively,andwithaspecialreferencetotheoutpouringoftheSpirit,commandablessingupontheirwork?Matt,18.19,20.

[←1867]SeeActs2.41-47;4.32.ItwasoneofPastorOberlin’squestionstohisparishioners,‘Doyousoloveand reverence our Lord and Saviour Jesus Christ, as to feel united in the bonds of ChristianfellowshipwiththatflockofwhichheisthePastor?’SeehisLife.

[←1868]Heb.8.5.

[←1869]Gal.4.29;Eph.5.27.

[←1870]John10.23,withMatt,23.1-3.OurLordneversanctioned,muchlessdirected,separationfromtheApocalypticChurches,eventhoughdefacedwithserious,andeventolerated,corruption.Rev.2.13-15,20.

[←1871]Admittingthatitregardsourconscience—regardisalsoduetotheconsciencesofourbrethren(whoarepossiblyequallyintelligent),andtotheunityoftheChurch.Ifeverypointofdifferenceremotelyconnected with conscience must be made a ground of separation, then what room exists for theexerciseofChristianforbearance?Besides,‘itisfarfromsufficientinallcasestoactonconscience—havingprofessedtocommitthemattertoGod.Hastheindividualwhoprofessestobefollowinghis conscience, taken due care to clear it frommorbid scrupulosity, and to inform his consciencebasedonthefullandpracticalprinciplesofthewordofGod?Hashemadeuseofalltheresourceswithinhisreachtoobtainsatisfactorylightconcerninghisperplexities?Hashebeenconversantwiththose—whether livingordead—whohaveponderedover thesedifficultieswithgreateradvantagesthanhimself,andwhohavecommunicated,orarereadytocommunicate,theirresultsforthebenefitoftheirsensitiveandexercisedbrethren’?Hashedulyconsideredtheresponsibilityofsecession—aninfluencereachingfarbeyondhimself,inrendingthebodyofChrist,andunsettlingmanysincereandgodlyminds?Withoutmuchpreparatoryandpainfulexercise,thiscoursecarrieswithitthemarkofimpulse—morbid temperament—precipitation—sometimes we fear, of disappointment, self-will,self-conceit,withonlya smallportionofmental equipping, self-discipline,or forbearance.Hence,what seemed in the crisis to be obedience “to the heavenly vision,” ultimately proves (whenrepentancecomestoolateforamendment)tohavebeenanevilmomentofthetempter’sadvantagetocontract or paralyze ministerial efficiency, and to canker the principles of Christian peace,consistency,andestablishment.Itwouldbewelltorememberthatasmuchcareandresponsibilityisduetogiveintelligencetotheconscience,astopreserveitstenderness.Otherwiseitsverytendernesswilldegenerateintoscrupulosity,andbecomethesourceofseriousevil,bothtotheindividualandtothechurch.’Author’sPrefacetoLifeofM.Boos,pp.xv.xvi.

[←1872]Gal.5.20.Gr.with1Cor.3.1-3,Jude19.

[←1873]1Thess.5.13;Heb.13.17.

[←1874]Luke10.16.

[←1875]Rom.16.17,18.

[←1876]SeeJohn17.21.

[←1877]SeeCol.2.1,2.

[←1878]Eph.4.16.

[←1879]Seeker’sCharges, pp. 293, 294. Formost exquisite specimens of this expositionsee Life ofGeo.Herbert.LifeofRev.S.Walker,ch.v,vi.

[←1880]Jer.7.4.

[←1881]Song1.8. ‘The resultofChurchprinciplesbeingkeptoutof theviewofourcongregations is thatmanymembers of our church have no distinct consciousness of the church towhich theybelong.Theyloseallthebenefitofchurch-union,church-sympathy,andchurch-discipline.Theyareisolatedand independent beings, instead of being parts of a body, linked in holy partnershipwith fellow-pilgrims,“individuallymembersoneofanother.”(Rom12.5)Theirheartsarenot“comforted,beingknit together in love.’”Bishop ofWinchester’sCharge, 1837.Robert’sCall to theChurch, p. 52.Some admirable remarks from Bishops Spratt and Bull on this subject may be found in theClergyman’sInstructor,pp.246,309.

[←1882]1Cor.10.17.

[←1883]SeeAuthor’sPastoralAddressuponunitedprayer.(Seeleys.)

[←1884]Eloquencemaydazzle,andargumentmaycompelhomageforitsintellectualadmirers;butitisonlywhenitisarmedwiththepanoplyofScripturaltruth,thatapeoplewhohungerforthebreadofLife,andmakeabusinessoftheireternity,willgatherandadheretothepreacher.Tofillthechurchwell,wemustfillthepulpitwell.’Chalmers’SermonsatSt.John’sChurch,Glasgow,p.392.

[←1885]Prov.31.31.Someadmirableviewsmaybe found inBurnet’sPreface toPastoralCare. ‘Recollectthatitispossibletodefendyourownfort,withoutstorminganother’sbattery.MaintainbyScripturalargumentyourownprinciplesandpracticeswithmodestconfidence—butdonot rail; insinuatenoreflectiononyouropponents;donotnamethem,unlesswithrespect.’SuchwasthewiseadviceofatrulyChristianNon-conformisttohispupil.Jay’sLifeofWinter.

[←1886]Ex.4.13.

[←1887]Mark9.38-40,withMatt.10.5-8.

[←1888]Matt,28.16-20.2Tim.2.2.

[←1889]Eph.6.24.

[←1890]Pale:bounds,jurisdiction,stakedoutterritory.

[←1891]SeeMark9.38-40,utsupra.ThoughourLordwouldnothavehisdisciplesforbidtheman,hedidnotintimatethattheyshouldleavetheirownmasterandfollowhim.Comp.Prov.27.8.

[←1892]“Order” combined with “stedfastness,” formed the beauty of the Church of Colosse, and theApostle’sjoyontheiraccount.Col.2.5.

[←1893]2Tim.4.3,4.

[←1894]1Thess.5.21.

[←1895]ReformedPastor.Comp.Hos.9.8.

[←1896]Matt.13.25.

[←1897]CureofChurchDivisions,p.394.SomevaluableremarkswillbefoundonthissubjectinCecil’sLifeofCadogan.

[←1898]2Tim.4.4,5.

[←1899]Unionofspiritwastheapostle’sgreatdesireforthechurchofColosse,asthemeansoftheirspiritualconsolation.Col.2.1,2.

[←1900]Phil.2.4.Rom.15.1,7.

[←1901]SeePsalm34.2,3.Psalm66.16.Mal.3.16.

[←1902]SeeActs2.42,45.

[←1903]See1Pet.4.10.1Cor.12.7.

[←1904]Cant.6.10.

[←1905]SeeHeb.10.24.

[←1906]Jude12.

[←1907]Vaughan’sLifeofRobinson,pp.85-88.ComparealsoScott’sLife,pp.494-498.

[←1908]episkopountev.Heb.12.15.Henceepiskopov.

[←1909]1Sam.23.16.

[←1910]Mal.2.7.

[←1911]When the Writer first offered this suggestion, he was not aware that it was a Puritan practice.Accordingtotheirplan,thequestionwasgivenout,andanswerswererequired;fromwhicharoseafree and unreserved conversation; in the course of which the Minister would help, as he sawoccasion;restrainingthepartiesinthepathofthediscussionfromencroachingonhisoffice.Attheconclusionoftheconference,hegatheredtheirscatteredsentiments,confirmedandappliedthembysuitableScripturesandremarks.SeeLifeofMr.T.WilsoninClark’sLives,Vol.iii.p.33.HisownLife,prefixed,statestheadvantagesofthesemeetings.Pref.4,5.Interestingspecimensmayalsobeseen in PhilipHenry’s Life, pp. 41, 42, 349-351.His excellent son introduced them also into hiscongregation for theuseofhisyoungpeople,himself alwayspresiding.Heappears tohavehadasimilarbutlessrestrictedmeetingamongtheoldermembersofhisChurch.Oneofhisprayersbeforethesacramentprovedhisinterestinthesemeetings—‘ThatwhichIdesireparticularlytoreceivefromtheLordathistabletomorrow,iswisdomforpersonalconferenceaboutmattersofreligion.’Life,pp.134,135.Matheralsogivesaninterestingsketch—EssaystodoGood,pp.87-91.Baxternotes thenecessityofsocialmeetingstopreserveunityamongourpeople;butseemstoinsistonthenecessityofMinisterial control.ReformedPastor.Where, however, thesemeetings cannot be systematicallyheld, occasional gatherings of our Church, as circumstances may suggest, for special prayer andexhortation,wouldstrengthenthemutualbond.

[←1912]Mr. Walker’s object was to excite among the serious members of his congregation a particularinterestineachother’sspiritualwelfare;thattheyshouldwatchovereachother,exhort,reprove,andencourage, as brethren and sisters in the faith of the Gospel. He formed a weekly meeting ofcommunicants, of tried religious profession; separated into two classes; one of unmarried men;another of marriedmenwith their wives, and other females of the Society. Theymet alternatelyeveryotherweek.—ThewholesocietywasunderhisownsuperintendenceasDirector—regulatingalltheirbusiness(suchastheadmissionandexclusionofmembers;makingnewrules,etc.)presidinginthemeetingsorprescribingforthemaformofproceeding,whenhewasunavoidablyabsent.Theybegan their meeting with a form of prayer, exhortation, and singing. Connected with this weresmaller assemblies at their own houses in rotation, for more free communion with the sameseparationofunmarriedandmarriedmembers.Forthedirectionofthesemeetings,Mr.Walkerdrewupmostadmirableregulations.HedescribedthegeneralobjectsoftheseSocietiesinhisfirstaddresstobe—1.ToglorifyGod.2.Tobequickenedandconfirmed themselves. 3.To render themmoreusefulamongtheirneighbours.Thememberswerepledgedtofaithfulmutualsuperintendence;eachtoconsiderhimselfas“hisbrother’skeeper;”tobeboundnotto“suffersinuponeachother,”nortoallow it in themselves; to be strictly circumspect in their lives; separate fromworldly customandpractices;walkinginhumility,meekness,heavenly-mindedness,andlove;andoftenconsideringitasamotivetoholiness,thattheybelongedtoasocietywhoseavowedobjectwasthepromotionofthegloryofGod.TherulesoftheseSocietieswereformedonthetrueprinciplesoftheGospel.Theirstrictseparationfrom worldly amusements was inculcated on the ground of their being disciples of a crucifiedSaviour.Theirwatchfulnessovereachotherwasdirectedtospringfromwatchfulnessovertheirownhearts,lesttherebe‘theleastdecayofloveforChrist,orofzealforhishonourandthegoodofthesoulsthere.Theobligationandprivilegeofmutualintercessionwereinculcated.Theywerewarnedagainst aversion at thosewho exercised the duty ofChristian faithfulness and love towards them.AndtheremembrancethattheirveryfellowshipwithaSocietythatwasprofessedlyChristianwouldtend to foster spiritual pride, suggested strong and repeated exhortations to humility and self-abasement.’SeethevaluableLifeofMr.Walker,prefixedtohisLecturesontheCatechism,pp.25.—xlviii. Sidney’s Life, chap. iii. Comp. also his excellent Collection of Tracts entitled ‘PracticalChristianity.’Togivethisworkapracticalcharacter,weaddadigestofMr.Walker’srules,simplifiedformoregeneralapplication.I.ThatthesemeetingsbeunderthedirectionandsuperintendenceoftheMinister present. II. That all the members pray especially for their Minister, and for the Divineblessing on his preaching, and on all themeans of grace, aswell as on thesemeetings. III. That,besidesthesemeetings,themembersendeavourtomeetinsmallernumbersasearlyaspossibleonSundaymorning,toprayforthespecialoutpouringoftheHolySpirit.IV.Thattheheadsoffamiliesadopt familyprayer in theirownhouses;withoutwhichnoChurchunityorChristian lovecanbeexpected.V.That theydependsolelyontheHolySpirit throughthemediationofChrist, toexcite,advance,andperfectallgoodwithinthemselvesandothers.VI.Thattheybeparticularlykindtoeachother, as fellow-members of the same family, and united to the sameDivine head; and that theycultivatethespiritofwisdom,forbearance,andloveforChristians,whodifferfromtheminsmallermatters;asalsotothose,whomayopposetheGospelorthemselves.VII.Thatallpryingcuriosityintotheirneighbour’saffairsbeavoided;butthatallbeencouragedtomentionanyhopefulsigntheymayseeinthem.VIII.Thatinthespiritofmeeknessandhumility,“eachesteemingothersbetterthanthemselves,”theyfreelyandaffectionatelywarneachotheroftheirfaults;andthattheyalsobereadyto “confess their faults one to another.” IX. That all consider the solemn responsibility of beingcommunicants at the Lord’s table, and earnestly endeavour to “adorn the doctrine of God theirSaviour inall things”—in life, temper,andconversation.X.Thatnoconversationpassingat thesemeetings be disclosed elsewhere, except to the members of the Society who may have beenunavoidably absent. XI. That these meetings may answer the intended purpose of Christianfellowship,eachmembershouldattendconstantly,andbepresentpreciselyat thehourofmeeting.

From the Rules of a religious Society (which appears to have worked well on more exclusiveprinciples),weextractthefollowing—chieflyrelatingtoitsadministration—‘Thattheobjectofthismeetingistopromoteaspiritofdecidedpietyinitsmembers,andtounitethemcloselytoeachotherinChristianaffectionandfellowship—ThattheprincipalmeansproposedbethesingingofaPsalmor Hymn, offering up prayer, and expounding the Scriptures; these last two exercises shall beconducted solely by the Minister. The members shall, however, individually be at liberty insuccessiontoselecttheScriptureforexpositionatthenextmeeting—Thatthememberwhoseturnitmaybe tonamethesubject for thenextexposition,shallalsobeat liberty toputanyquestionforadvice,inanycase,orforinformationonanysubject,whetheritisconnectedwiththeindividual,orwith the general cause of God; this question shall be answered after the exposition at the nextmeeting—Atthecloseofthemeeting,anymembermayrequest,throughthemediumoftheMinister,aspecialinterestintheprayersoftheothermembers,whenparticularcircumstancesseemtorequireit—That incaseamemberwishes thesubjectnot tobemadea topicofconversationelsewhere, itmustbeintroducedasconfidential,andthememberswillbeexpectednottobetraytheconfidencesoreposed in them—That anymemberwishing to propose a candidate for admission to the Society,shallmakesuchpropositionprivatelytotheMinisterafterthemeetingisover—Thisisalowhenanyofthemembersmaystayforthepurposeofconsultinghimonanyprivatematter,whichcouldnothave been introduced with propriety in the presence of the meeting—That, should a member beguiltyofanyscandalousoffence,hisnameshallbeerasedfromtheRegisterbookoftheSocietyatthe timeofmeeting; theMinister shallnotify theotherMembers—Thatamemberaccusedofanyinconsistencywhichmaybegrievoustotherest,shallfirstbeadmonishedbytheMinisterinprivate;andshouldhepersistintheinconsistency,theevilshallbepointedouttotheoffenderinthepresenceofthemeeting;andifnosignsofcompunction[deepregret]areshown,hemustbeexpelledfromtheSociety.’—ChristianGuardian,January,1830.

[←1913]Mr.RichmondinhisearlyMinistryestablishedaninterestingChurch-meeting,basedmainly,thoughwith less formality,on theseprinciples. It included theexplanationof theScriptures,PrayerBook,and other useful books; friendly and Christian exhortation according to their circumstances;questions ofScriptural or experiential difficulties; andunited prayer for a blessingon themselves,theirfamilies,theirneighbours,theircountry,andthewholeChurchofGod.SeehisLife,pp.43,44.note.

[←1914]SeeNumbers11.10-25.Comp.alsoJethro’swiseadvicetoMoses,Exod.18.13-26.

[←1915]Rom.16.9,12;Phil.4.3.

[←1916]James3.1.

[←1917]SeehisChristianandCivicEconomy.

[←1918]Baxter wisely recommends an active and orderly use of the gifts of our people under our ownsuperintendence,lesttheyusetheminawayofdivisionagainstus.HeremarkstoMinisters,asoneof the causesof schism—‘adesirenot tomakeuseof thegifts thatGodhasgiven them for theirassistance;’—andheadds,:Iampersuaded,ifMinistershadthusmadeuseofthepartsoftheirablestmembers,theymighthavepreventedmuchofthedivisions,anddistractions,andapostaciesthathavebefallenus:fortheywouldthenhavefoundworkenoughontheirhandsforhigherpartsthantheirs,withoutinvadingtheMinistry.Experiencewouldhaveconvincedandhumbledthemmorethanourwordscando.Amanthatnevertriedmaythinkhecanstirupablock,orpluckupatreebytheroots;butwhenhesetshishandtoit,hewillcomeoffashamed.Andseethatyoudrivethemtodiligenceintheirownworks,andletthemknowwhatasinitistoneglecttheirownfamilies,andtheirignorantmiserableneighbours;andthentheywillbekepthumble,andhavenosuchmindtoberunningupmore work, when they feel you spurring them on to their own work, and rebuking them for itsneglect; norwill they have any leisure for schismatical enterprizes, because of the constancy andgreatnessoftheiremployment.’

[←1919]See1Pet.2.9withIsa.60.1;Matt.5.14-16.

[←1920]Luke16.10.

[←1921]Prefatory Essay to Baxter’s Reformed Pastor, by the Bishop of Calcutta, p. xliv. For a clear,important,andpracticalstatementonthisinterestingsubject—theWriterwouldrefertotheBishopof Chester’s Primary Charge (pp. 21-26) and to his Sermon before the Pastoral Aid Society—aSociety,whichcommendsitselfpowerfullytotheprayersandassistanceofallthetruefriendsofourChurch.

[←1922]Byanother.

[←1923]Here,‘byhimself’(normally‘byitself’).

[←1924](military)aBritishcommissionedarmyofficerbelowtherankofcaptain.

[←1925]Anassistanttoabishop.

[←1926]TheSystemofDistrictSocietiesisworkingunderthesanctionofourHierarchyinsomeofourlargespheres. It is themost likelymeansofdiffusing instructionamongmassesof immortalbeings thatcould not otherwise be reached. The nucleus of the system is a Christian congregation, and thestrengthofitisChristianVisitors,well-exercisedinallitsdutiesofpatience,compassion,andself-denial.TheLondonSocietyhasentered theworkwithanorganizedsystemofoperation,andwithadmirableperseverance.Theythusforciblystatetheircase,inlanguageofextensiveapplication—

‘Some parishes have gradually become so thickly peopled, that an acquaintance, eitherpersonal or through the medium of his clerical assistants, along with the majority of hisparishioners, is beyond the reach of the most active and laborious incumbent. With theutmostzealonhispart,thousandsmaystillbeleftcomparativelytothemselves,withouteventhemoralrestraintwhich,inasmallerparish,thefrequentintercoursebetweentheclergymanandhispeopleoftenimposesonthemostcarelessandunconcerned.Extensivedistrictsaretobefoundwhereamassofignorance,vice,andsuperstitionisuntouched,ornearlyso,bytheordinaryandprescribedmeansofpreventing‘errorinreligionandviciousnessinlife.’Theirinhabitants live in theundisturbedpracticeofungodlinessby the forceofmutualexample,confirming each other in disregard of every religious duty. Places of worship areunfrequentedbythem.Theywillnotgoinsearchofthemeansofspiritualinstruction;thesemeansmustbebroughthometothem.Ifanimpressionistobemade,theymustbeinvited,no,“compelled”toattendtotheireternalinterestsbytheearnest,persevering,long-sufferinglaboursofindividualswhoarewillingtopenetratetheabodesofmiseryandvice,togofromdoortodoor,andtoencounterfrequentdisappointmentintheirbenevolentobject.’‘The appointment of Visitors’ (as the London Committee judiciously observes) (is of thehighestmoment;theymaybeobtainedfromeveryrankofsociety,andmanyofthemwillbeMembers of Local Committees. It is, however, essential that they be impressed with theimportanceofeternity—personswhoearnestlydesirethattheirfellowcreaturesmaywalkinarightcourse,andwhowillinterestthemselves,notonlyinthereliefofthebody,butinthespiritualwelfareofthosewhomtheyundertaketovisit.‘Inorderthattheymayhavetimefortheperformanceofsuchseriousduties,careshouldbetakennot todelegate toomuch toone individual; ingeneral fromtwenty to thirty familieswillbefoundsufficientfor themostactiveVisitor!AndforfemaleVisitors,anumberstillmorelimitedmayoftenbedesirable.If,however,twoVisitorsacttogether(acoursewhichwillfrequentlybefoundexpedient,particularlyintheirearlylabours)alargesectionmaybeallottedthem.‘But there is no point which the Central Committee would more strongly urge on LocalCommittees than to confine their own and their Visitors’ exertions within a practicablecompass;asmallspaceeffectivelyvisitedisinfinitelypreferable(whetherinreferencetothegood that is reallydone,or to theexamplewhich it affords) toa largedistrict that isonlypartiallyoccupied.’

TheirinstructionstotheVisitorsaremostadmirable—‘You will visit the families comprehended in your section as often as time and othercircumstancesmayrenderexpedient,withtheviewofpromotingtheirtemporalandspiritualimprovement.—Youwillmake it your first object to gain their attention, and secure theirconfidence,byconvincingthemthatyouareactuatedsolelybymotivesofChristiancharityandkindness,and thatyouhavenootherend inview than theirwelfare.—Many topicsoffriendly conversation and enquirywill readily suggest themselves to you; and in selectingthese,muchwilldependonyourowngoodsenseanddiscretion.’‘TheCommittee,however,wouldsuggestthefollowinghints:—1.Yourfirstenquiriesshouldrelatetothosesubjectswhichaffordthegreatestinteresttothe

poor;suchas thenumberofwhich the familyconsists—theagesof thechildren—whetherthey attend any school, or can read—whether the family possesses a Bible or any otherreligious books; and where you find a disposition to answer your inquiries, you willendeavour to ascertainwhether the persons you visit attend PublicWorship, andwhere—theiroccupation—meansofsubsistence—whetherbyparochialrelief,bylabour,charity,orotherwise—theperiodoftheirresidenceinthedistrict—amountofrentpaid—andmannerofspendingSundaysandleisurehours.—2.Youwillgentlyandprudentlyleadtheirattentiontoreligioussubjects,endeavouringtoimpresstheirmindswithasenseoftheimportanceoftheirimmortalsouls.andofthevalueoftheHolyScripturesasamessageofmercyfromGodtosinfulman.YouwillurgeonthemthedutyandprivilegeofobservingtheSabbath,ofprayer,andofattendingPublicWorship.Youwillpointouttothem,asoccasionmayrequire,theirrelativeduties;andavailyourselfofsuitableopportunitiestoreproveopenvice.Youwillpayparticularattentiontotheyoung,thesick,andtheaged.YouwillencourageparentstosendtheirchildrentoDayandSundaySchools, and recommend grown up persons, who cannot read, to attend adult eveningschools. You will inform those who are without a Bible, how they may obtain one, andsuggest weekly subscriptions for this purpose; and you will transmit their names andresidence to the nearest Bible Association, or to the Society for Promoting ChristianKnowledge.—3.ItwillbenecessarythatyoubeprovidedwithinformationastothePlacesofWorship,Adult, Day, Sunday, and Infant Schools in the neighbourhood; and where there is anyobstacletotheattendanceofthepersonsyouvisit,fromlackofaccommodationordistance,youwillmakethiscircumstanceknowntotheLocalCommitteeoftheDistrict.—4. You will not fail to inculcate habits of industry and cleanliness, both of rooms andpersons.Wherepracticable,employmentshouldbesuggestedtopersonsoutofwork,andinmany cases it will be desirable to point out the advantages of Savings’ Banks, and toencourageweeklydepositsforrent.—5. In cases of sickness andwant, youwill endeavour to ascertainwhether there is anymedicalorotherattendance,whetherreliefisaffordedbyanybenevolentsociety,andwhatcharitableassistanceisrequired.—6. The Committee recommends that relief should be administered (where practicable)throughthemediumofsomeexistingSocietyorInstitution:anditwillbeverydesirablethattheVisitorsbeprovidedwithrecommendationsofSubscriberstosuchSocieties,andtothenearestDispensary,tobeusedasoccasionmayrequire.—7. Itmay insomecasesbeadvisable to release the toolsandclothesofmechanics frompawn shops; but, except in instances of pressing and immediate want, it is stronglyrecommendedthatnopecuniaryaidbeaffordedfromthefundsoftheSocietybeforethecasehasbeensubmittedtotheLocalCommittee.—8. Itwill be necessary to bear inmind the prevalence of fraud and imposture; and it ishoped that the frequency of your visitswill gradually facilitate their detection.While youwill avoidall appearanceofharshness,or lackof feeling for themiserywhichmeetsyournotice,youwilluseeveryprecautiontoguardagainstthemisapplicationofcharitableaidonobjectsofmerelypretendeddistress,oronthosewhoarereceivingadequaterelieffromothersources.—9.Youwillavoid,asfaraspossible,encroachingonthenecessaryoccupationsoffamiliesandindividuals;andwiththisview,itwillbeveryimportantthatyouascertainthetimewhenvisitsaremostacceptable,andthusputpersonstheleastoutoftheway.—10.Youwillnotattempttoforceyourselvesonthosewhoshowadeterminedaversiontoyourvisits;butyouwillexpresstothem,inafriendlymanner,yourreadinesstocallonthemagainiftheybecomemoredisposedtoreceiveyou.

—11. It will generally be desirable that the Visitors go two and two, although they mayfrequentlybeengagedatthesametimewithdifferentfamiliesunderthesameroof.—12.Youwillbeprovidedwithajournal,inwhichyouwillenterthename,residence,etc.ofthepersonsvisited;withanswerstocertainqueriessuggested,whichshouldbesubmittedtotheLocalCommitteeofyourdistrict,ateachmeeting,accompaniedwithanoticeofanyparticularoccurrences tending to illustratecharacter, show improvement,call forparticularadvice,etc.,andwithsuchgeneralobservationsonthestateofyourSectionasmayappearuseful.—13. TheCommitteewould only further entreat you to remember theMasterwhom youserve;andincasesofoppositionorinsult,togovernyourtemper—toreturngoodforevil—blessing for cursing—to be patient towards all men, “in meekness instructing those whoopposethemselves.”‘

[←1927]SeeActs9.27.

[←1928]SeeIsaiah40.1,2.

[←1929]1Peter4.11.

[←1930]2Cor.10.16.

[←1931]Numb.10.31.

[←1932]Rom.16.9,12:Phil.4.3.

[←1933]Rom.1.11,12.

[←1934]See1Peter3.1,2.

[←1935]Prov3.17.

[←1936]SeeRom.15.30.

[←1937]Daven.inCol.4.3.

[←1938]Jer.14.3.

[←1939]2Cor.1.11.

[←1940]SpecificremembranceoftheMinisterinsecretandsocialworship,onthemorningsoftheSabbathsespecially(notofcourseforgettinghisdailyclaimupontheirremembrance)mightbeinculcatedwiththegreatest,thoughperhapsunconscious,advantagetoourselvesandtoourMinistry.

[←1941]2Cor.11.28.“Comestome”—rushinglikeatorrent,oneafteranother,readytobearmedown.Forthe illustration of the particular emphasis of the term, Beza andDoddridgemay be consulted, orperhapsabettercommentatorthaneither—atparticularseasonsoftrial—experience.

[←1942]2Cor.12.9.

[←1943]Ibid.3.2,3.

[←1944]Some useful hints on various miscellaneous departments of theMinistry, may be found in “TheCountryClergyman’sAdvicetohisFlock.”ByRev.WilliamMudge.(HatchardsandSeeleys.)

[←1945]WerecommendtheBristolAdultSpellingBook (Mason,PaternosterRow),fromitsexcellent type,andselectionofScriptureLessons.

[←1946]Luke 10.42. Bickersteth’s Christian Student (ch. xv.) will furnish a valuable selection for thispurpose.

[←1947]Rev.H.C.Ridley’sParochialDutiesIllustrated,pp.16,17.

[←1948]Mark16.15.

[←1949]A Collector once gave a most satisfactory explanation of her success—ascribing it to herconscientiousadherencetotworules:regularityofcollecting,andcommencingherworkperiodicallywithprayer—theonemarkingthemechanism,theotherformingthelivingprincipleofthesystem.

[←1950]Forabeautifulspecimenofthesemeetings,longbeforetheywereknownamongus,seeMemoirsofOberlin,pp.178,179.

[←1951]Isaiah41.20.

[←1952]“Giveyourselfentirelytothesethings.”

[←1953]Tomaintaintheserecollections,theWriterrecommendsShuttleworth’s‘ChristianMinister’sPocketCompanion’—avaluablecompilation.(Holdsworth.)

[←1954]See2Cor.12.9.

[←1955]Life,p.516.

[←1956]Theactofincreasingthewealth,prestige,power,orscopeofsomething.

[←1957]Jeremiah3.12-15.

[←1958]CompareEph.3.8.Rom.11.13.

[←1959]Ephesians4.21.

[←1960]Christ crucified—the great pervading theme of the ChristianMinistry, judiciously expanded, andclosely applied—is itself a complete system of doctrines, a connected succession of duties, anunfailing supply of motives, an unexhausted treasury of hopes.’ Young Pastor’s Guide. SermonsbeforetheUniversityofCambridge.BytheRev.ThomasDale.

[←1961]Life,p.122.CompareSermononJohn14.1.MiscellaneousWorks,pp.581-583.

[←1962]SeeJohn3.30.

[←1963]Mather’sEssaystodoGood,113,114.

[←1964]Memoir of Dr. Payson. ‘I love to live preaching Christ, and I love to die preaching Christ.’Halyburton. ‘Happy theChristianMinister,’ saysBishopHorne—‘who, likeSt. John, livesonly topoint out this Saviour to his people!’On JohnBaptist—‘That preacher’—as one observes—‘shallhavemostcomfort,whopreachesmostofChrist.’

[←1965]Nich.HemmingiiPastor.

[←1966]2Cor.12.14.

[←1967]2Cor.6.4.Thefollowinglinesexhibittheprimitivesimplicityoftheirwell-knownAuthor.

‘Givemethepriestthesegracesshallpossess—Ofanambassadorthefirstaddress—Afather’stenderness—ashepherd’scare,Aleader’scourage,whichthecrosscanbear—Aruler’sawe—awatchman’swakefuleye—Apilot’sskill,thehelminstormstoply—Afisher’spatience—andalabourer’stoil—Aguide’sdexterity,todisembroil—Aprophet’sinspirationfromabove—Ateacher’sknowledge—andaSaviour’slove.’—BISHOPKENN.

[←1968]Walton’sLifeofHerbert:(1593-1633)Welsh-bornEnglishpoet,orator,andAnglicanpriest.

[←1969]Neh.6.3.

[←1970]Ibid.6.3.

[←1971]2Kings21.7;Jer19.3.

[←1972]Past.Care,ch.vi.CompareBishopPorteus’Charges,1790.CombermentionsaprayerforaMinisterinanoldGallicanformofordination—‘thathemaytrembleforallthepeoplecommittedtohiscare;rememberingthatalltheirsoulsaretoberequiredatthewatchman’shand.’

[←1973]Gen4.10.

[←1974]LifeandRemains,p.28.‘Whenamanissensiblyaffectedwiththevalueofsouls,withthemannerof their redemption, and with the price paid for them; and is well acquainted with the NewTestament,inwhichallthisisplainlysetforth;—thenjustashewillneverlackmatterforthebestsermons,sohewillnever lackargumentssufficient toconvincehishearersofhisownheartbeingtouchedwiththeimportanceofthesubject.’BishopWilson’sParochialia.

[←1975]BishopAndrewsengravedonhisepiscopalsealthememorablewords—“Whoissufficientforthesethings!”

[←1976]Luke19.13-26(Parableofthetenminas).

[←1977]Comp.Phil.2.12,13,with2Tim.1.6,7.

[←1978]Life,p.428.Comp.p.14.Pref.xlv.

[←1979]Mal.2.7.

[←1980]1Cor.2.2.

[←1981]Seesomediscriminatingremarks,Bowles,Lib.ii.c.9.

[←1982]Eph.2.20-22.

[←1983]Ibid.3.18,19.

[←1984]Ibid.verse8.

[←1985]Phil.3.12.

[←1986]See2Cor.4.2.

[←1987]Budd’sSermonbeforetheChurchMissionarySociety.

[←1988]QuesnelonRev.1.19,20.‘Grant,Lord,’(addsthispiousexpositor)‘tosendsuch“angels,”andcausesuch“stars”asthesetoshineinyourchurch.’—‘Soholyisouremployment,thatwereoursoulsaspure as cherubs, as zealous and active as the blessed spirits that are above, we should still havereasontocoverourfaces,andtobeswallowedupinadeepsenseofourowninsufficiencyforthesethings.’Scougal’sSermonontheImportanceandDifficultyoftheMinisterialFunction.

[←1989]Matt.5.13.

[←1990]TheMinisterialqualificationsareanepilhtov,totakeholdof(1Tim.3.2.)—nottobeapprehended—nothinganegclhgov (1Tim. 3.10.Titus 1.6, 7.)—not liable to be arraigned—implying not onlyfreedomfromblame,butbeyondanysuspicionorgroundofit.

[←1991]See1Tim.4.12.

[←1992]Nicholson’sCallupontheChurch,p.43.

[←1993]1Cor.4.9.

[←1994]SeehisSacraPrivata.Comp.1Tim.4.16.

[←1995]Psalm51.14. ‘Alienas mortes addimus, quia tot occidimus, quot ad mortem ire quotidie tepidi ettacentes vidimus,’—is Gregory’s awakening exposition of this text. Chrysostom’s words on thissubject(Scougaldeclares)‘aresoterrible,thatItrembletoputthemintoEnglish;andyet’—addshewithadeep-tonedimpressiveness—‘ifamanshouldspeakfire,blood,andsmoke;ifflamesshouldcomeoutofhismouthinsteadofwords;ifhehadavoicelikethunder,andaneyelikelightning,hecouldnotsufficientlyrepresentthedreadfulaccountthatanunfaithfulpastorshallmake.’Scougal’sSermon,utsupra.SeealsosomestrikingthoughtsinDwight’sSermons,Vol.ii.444.

[←1996]What!youwantmetolie?

[←1997]‘InthefirstandmostblessedtimesofChristianity,thoseonlywerethenjudgedworthytheMinistry,whosequietandmeekspiritdidmakethemlookuponthatsacredcallingwithanhumbleadoration,andfeartoundertakeit;whichindeedrequiressuchgreatdegreesofhumility,andlabour,andcare,thatnonebutsuchwerethenthoughtworthyofthatcelestialdignity;andsuchonlywerethensoughtout,andsolicitedtoundertakeit.’Walton’sLifeofDonne.

[←1998]1Cor.2.3,with2Cor.12.9.

[←1999]ThecelebratedRutherford,whenpetitioning theAssemblyagainsthis removal fromAnworth, thebelovedsphereofhisparochiallabours,totheDivintychair,usedasoneplea—‘Letitbeconsidered,ifone,whodarenotbeabletoanswertoChristforalessercharge,shouldbeburdenedwithamoreweighty.’Murray’sLifeofRutherford,p.153.LeightonassignsasonereasonforhisresignationfromtheseeofGlasgow—‘ThesenseIhaveofthedreadfulweightofwhateverchargeofsouls,andallkindofspiritualinspectionoverallpeople,butmuchmore overMinisters; and there is’— he added—‘an episcopal act, that is above all othersformidabletome—ordainingMinisters.’Pearson’sLife,115.CompareBurnet’sPastoralCare, ch.vi. The toil of sleepless nights seems to be implied in theApostle’s emphatic term,agrupnosin(Heb. 13.17.) Were not the Apostle’s “watchings often” (en agrupniaiv 2Cor. 6.5.) probablyconnectedwithhisdeepintensityofMinisterialanxiety?

[←2000]Compare2Cor.2.16,with3.5,6.

[←2001]ReformedPastorandhisLifeofAlleine.

[←2002]Job39.14-17,withJohn10.12,13.

[←2003]Gen.24.33.

[←2004]Mr.Ottee,ejectedfromBeccles,Suffolk,ifhepreachedfiveorsixsermonswithouthearingofanygood effect on some or other of his hearers, was greatly dejected and very fervent in prayer forfurthersuccess.

[←2005]Isaiah53.11;Heb.12.2.

[←2006]SeeRom.1.13.BishopPatrickinformsus,inhisinterestingaccountofthelearnedJohnSmith—‘thathehadresolved(asheonedaytoldme)verymuchtolayasideotherstudies,andto travailinthesalvationofmen’s souls, afterwhose good hemost earnestly thirsted.’Alleine ‘was infinitely andinsatiablygreedyfortheconversionofsouls;andtothisendhepouredouthisveryheartinprayerandinpreaching.He“impartednotonlythegospelofGod,buthisownsoul.”Hissupplicationsandhisexhortationsmanytimesweresoaffectionate,sofullofholyzeal,life,andvigour,thattheyquiteovercame his hearers. He melted over them, so that he mollified, and sometimes dissolved, thehardest hearts.’Mr.Ward of Ipswich, an eminent Puritan divine, asks—‘If Godwere to say to aMinister,ashesaidtoSolomon—“AskwhatIshallgiveyou!”—whatwouldhedesire,eitherbefore,ormorethanthis—namely,alargeportionofthatmagneticvirtuebywhichPeterandPaul,andotherprimitivepreachers,drewmanythousandsofsoulstotheknowledgeofJesus?’‘HowmanyfaithfulMinisters’ (saysBaxter inhisPreface toAlleine’sAlarm) ‘have I lately knownwho have lived inpiningpovertyandwant; andyet, if theycouldbuthave truly said’—‘Lord, ‘the sermonswhich Iprivately and in danger have preached have wonmany souls to you’—it would havemade theirburdeneasy.‘Inmypreaching’(saidBunyan)‘Icouldnotbesatisfied,unlesssomefruitsappearedinmywork.IfIwerefruitless, itdidnotmatterwhocommendedme;butifIwerefruitful,Ididnotcarewhocondemned.’‘Iwouldthinkitagreaterhappiness’(saidMatthewHenry,intheviewofhisordination)‘togainonesoultoChrist, thanmountainsofsilverandgoldtomyself,’adding,inhisdread of themisery ofMinisterial unfruitfulness—‘IfGod allowsme to labour in vain (though Ishouldgethundredsayearbymylabour),itwouldbetheconstantgriefandtroubleofmysoul;andifIdonotgainsouls,Ishallenjoyallmyothergainswithverylittlesatisfaction,andIwouldratherbegmy bread from door to door, than undertake this greatwork.’Dr.Doddridgewrote thus to afriend—‘Ilongfortheconversionofsoulsmoresensiblythananythingbesides.IthinkIcouldnotonlylabour,butdieforitwithpleasure—TheloveofChristconstrainsme.’

[←2007]Matt.24.31.

[←2008]SeePartii.chap.i.Mark4.36-29.

[←2009]See1Cor.3.8.Isaiah49.4,5.Comp.QuesnelonJohn21.1-3.

[←2010]VisitationSermon,pp.36,37. ‘Toseenobetter fruit fromouremployment thanmerely tohaveabeneficetoliveon,andsomereverencefromthepeople,isapoorencouragement.Thefirstthingtobedoneinthissadcase, is tosearchwhetherthefault isnot inourselves—whetherwechoosethemost suitable subjects, study plainness, get the love of our hearers, deal with them privately andpersonally,aswellaspublicly—whetherourlivespreachtothemaswellasourtongues,etc.Ifanyof this is amiss, itmust be amended.’Baxter onObedient Patience.—‘When aman is in earnest,nothingwill satisfyhimbut this.Othersmaybe satisfiedwithout success: theymaygo throughaformalsetofobservances,andbecontented;insteadofexaminingtheirMinistry,andsaying—“Showmewhyyoucontendwithme.”Ifanythingbutusefulnesswillsatisfyus,Idonotwonderthatweare not useful. We must thank God for this and that thing: yet nothing must satisfy us but theconversionofsinners.Theleastsuccessinourprofessionisbetterthanthegreatestinanyother.’—Scott’sSermononRom.15.29.Wemustnot,however,confineMinisterialsuccesstothegrandworkof conversion.SeePart. ii. chap. i. ut supra.Comp.Eph. 4.12-16, illustratedbyActs 14.22. 16.5.1Thess.3.2,10.

[←2011]Luke9.62.

[←2012]Gen.3.19.‘Nihilestinhacvitadifficilius,laboriosius,periculosiusPresbyterivita.’Aug.–‘Thereisnothinginthislifemoredifficult,onerous,moredangerousthananelder’s[orpriest’s]life.’

[←2013]Scott’sLife,p.344.

[←2014]Luke5.5.SeeDr.Whitby’svaluablenoteonJohn21.6.

[←2015]2Cor.5.7.

[←2016]BishopofWinchester,p.526.‘Torelinquishorsuspendparochiallabour,becauseitisnotattendedwithsuccess,wouldbeterriblyinexcusable.Labouron;committhemattertoGod;waitpatiently;getafeelingofthebowelsofChrist;anddie,praying,Lord!pitythepeople.’Adam’sPrivateThoughts.‘Ourbusinessisonlyto‘declarethewholecounselofGod’—tolivethelifeofaMinister—andnotceasetopray.Ourrewardissure;ourrecordisonhigh.’Venn’sLife,p.380.‘ItisnottheMinisterwhohasmostsuccessinhispreachingthatshallstandhighestinthedayoftheLord;buttheMinisterwhoseeyehasbeensingle;whoseprayershavebeen fervent;whosebowelsofmercieshavebeenyearningover“theignorant,andthosewhoareoutoftheway;”andwhohasmostreadilysacrificedhisownwillandtemporalinterest.SuchmenarecomfortabletoChrist;anduponsuchmenhewillputthegreatesthonour.’Ibid.p.365.

[←2017]Exod.32.19;Acts14.14;17.16;Lam.1.4;Joel2.17.

[←2018]Exod.14.15.Josh.7.10.

[←2019]Life, p. 53. The account of Rutherford’s personal diligence is a stimulating record. He wasaccustomed to rise everymorning at three o’clock.The early parts of the day he spent in prayer,meditation,andstudy;andtheremainderofitwasdevotedtohismorepublicduties;tothevisitationof thesick, theafflicted,andthedying,andto theexaminationandencouragement ingodlinessofthedifferentfamiliesofhiscongregation.’Murray’sLife,p.43.Dr.Payson’s(ofAmerica)Memoir(Seeleys) gives a similar and most interesting sketch of one who was ready to labour even tofaintnessinhisMaster’sservice.WereadindeedofaneminentMinister,who“fortheworkofChristwasneartodeath.”(Phil.2.30.);yet(asageneralrule)wemustregarditasatemptationofSatan,whena legaldreadofunfaithfulness, and theundisciplined fervourof zeal, incites the servantsofChristtoaprodigalexpenditureofhealth,strength,andspirits;thuswastingthecandleimmoderatelywhile it burns, and extinguishing its light before the time. Their ends indeed are so sincere, theirworksodelightful,andtheirheartssooverflowing,thatthediscoveryisoftenmadetoolateoftheadvantagewhich the kingdomof darkness derives from this premature removal of the candlestickfromitsplace.At thesametime,achastisedtransfusionof thisburningzeal intoour temperamentwouldproveofessentialservice;thoughwewoulddissuadefromthatoverstretchedexertion,whichinmostcasesisaspeedysuicide,yetauthenticrecordsofextraordinarydevotednesstotheworkareeminently calculated to resist the encroachments of self-indulgence, and to elevate our ownMinisterialstandard.

[←2020]Methuen’sLifeofRev.R.P.Beachcroft.

[←2021]1Cor.14.8.

[←2022]2Tim.4.2,5.

[←2023]SeePhil.2.17.

[←2024]Dav. inCol.2.1. ‘Imaysay tohim that snatchesat theMinistry, asHenry IVdid tohis son, thathastilysnatchedatthecrown—‘Helittleknowswhataheapofcaresandtoilshesnatchesat.’Thelaboursof theMinistrywillexhaust theverymarrowfromyourbones,hastenoldageanddeath.’LifeofRev.J.Flavel.

[←2025]2Tim.4.5.

[←2026]Col.1.29.Scarcelyoneword inour translationof thisverse seems to answer the emphasisof theoriginal, inmarking theapostle’sdetermineddevotedness tohiswork——kopew—agwvizomenov—katathnenergeiananto—energemenhnenemoi—endunamei—Ilaboureventoweariness.Istriveasinaconflict.IstruggleaccordingtotheinwardoperationofChrist,workingeffectuallyinmewithgreat andexceedingpower. It seems (asDr.Hammond remarks) as if ‘all the agonisticalphrasesinuseamongtheancientGrecianswereculledoutandscatteredamonghisEpistles;fetchedfromOlympustoZion,fromAthenstoJerusalem,andalllittleenoughtoexpresstheearnestnessoftheholyviolenceofhissoulinthiskalovagwn.’Sermonentitled,ThePastor’sMotto.

[←2027]Life,p.213.

[←2028]Dr.Doddridgesetdowninhismemorandumbookhints,astheyoccurredtohim,ofwhatmightbedoneforthegoodofhiscongregation.Atthecloseoftheyearhetookalargeanddistinctviewofitsstate,wrote some remarkson it, and laiddown rules forhis futureconduct inhis relation to it.—Orton’sLife,ch.v.‘WeretheLordtomakemeyoungagain’(saidMr.Brownonhisdeath-bed),‘IthinkIshouldstudytodevisesomeothermeansforgainingsouls,thanthosewhichIhaveused,andtoprosecutethemwithmoreactivitythanIeverdid.’—LifeandRemains,p.287.‘Ifanangel’(saysCottonMather)‘wereintheflesh,asIam,andinsuchapostasmine,whatmethodswouldheusetoglorify God!’ One of Plato’s qualifications for his disciple—filoponov—(De Repub. Lib. vi.)illustratestheindustry,interest,andlabourofthewholeheartconcentratedintheworkofGod.‘TheDevilinthelastdayshallriseagainstusincondemnation,forhehasbeenmorecarefultogainsouls,thanwehavebeentosavethem.’Bernard.

[←2029]Col.4.17.SeeChaucer’spictureofthe‘PoorParsonofatown;’(supposedtorefertoWickliff)—

‘Widewashisparish,andhousesfarasunder;Butheneleftnought,fornerainnethunder;Insicknessandinmischieftovisite,Theferrestinhisparish,mocheandlightUponhisfete,andinhishandastaff.’

ProloguetoCanterburyTales.

DrydenversifiedtheselinesintomoreintelligibleEnglish—Widewashisparish;notcontractedcloseInstreets,buthereandthereastragglinghouse;Yetstillhewasathand,withoutrequest,Toservethesickorsuccourthedistrest.Temptingonfootalone,withoutaffright,Thedangerofadark,tempestuousnight.

[←2030]1Peter5.2,with2Cor.5.14.

[←2031]‘I may conscientiously take the wages for the work, when I have a distinct consciousness that Iwoulddotheworkwithoutthewages,’—Adam’sPrivateThoughts.

[←2032]Theexpectationofsolidhappinessisthusheldoutinourpath—‘AfaithfulMinisteroughttobethehappiest andmost cheerful of human beings.’—Bishop Jebb’sCharge. ‘A clergymanwhohas hisheartinhiswork’(notonlyoughttobe,but)‘isthehappiestofmen.’—BishopofChester’sPrimaryCharge.Letusmarkthishappinessrealizedinperseveringself-devotedness—‘Idonotwishforanyheavenonearth,besides thatofpreaching thepreciousgospelofJesusChrist to immortal souls. Iwish for no service but the service ofGod, in labouring for souls on earth, and to do hiswill inheaven.’—HenryMartyn. ‘IesteemtheMinistry themostdesirableemployment in theworld;andfindthatdelightinit,andthoseadvantagesfromit,whichIthinkhardlyanyotheremploymentonearthcouldgiveme.’Dr.Doddridge—‘Thereisnothingoutofheaven,nexttoChrist,dearertomethan myMinistry.’ Rutherford—‘Now after nearly forty years’ preaching Christ, I think I wouldratherbegmybreadallthelabouringdaysoftheweek,foranopportunitytopublishthegospelontheSabbath,thanwithoutsuchaprivilegetoenjoytherichestpossessionsonearth.’Brown—‘WereGodtopresentme’(saidthisexcellentmanonhisdeath-bed)‘withthedukedomofArgyll,ontheonehand, andbeingaMinisterof thegospel,with the stipendwhich Ihavehad,on theother, sopleasanthastheministrybeentome,notwithstandingallmyweaknessandfearsoflittlesuccess,thatIwould instantly prefer the last.’ ‘After nearly thirty-five years’ engagement as aMinister of thegospel,Icandeclare to thehonourof theMasterwhomIserve, thatnomoments,next to thoseofprivatecommunionwithmyGod,are tobecomparedwiththoseinwhichIampreparingtobringbefore others the truths which I have enjoyed myself Memoirs of Rev. W. Kingsbury. ‘Myemployments,which I have always loved,win uponmewith fresh charms every day. I think theworkofaMinister,wherehecanknowhispeople,aretheveryhappiest,evenwhileit isthemostanxious,onthissideheaven.’Methuen’sLifeofBeachcroft.

[←2033]BishopBurgess’PrimaryChargetotheDioceseofSt.David’s,pp.23-25.

[←2034]Gerard’sPastoralCare,p.93.SeesomeexcellentremarksinBurnet’sPastoralCare,chap.vii.

[←2035]SeeWitsius,‘DeVeroTheologo.’

[←2036]Bowles gives some judicious rules for forming this interesting bond. 1. Kindness of speech andmanners, Eccl. 10.12. 2. Sympathywith the trials and perplexities of our people. 2Cor. 11.29. 3.Readiness to communicate to their necessities. Acts 10.38. 4. Condescension to their infirmities.1Cor.9.19-22;10.33.5.Socialhabitsofintercourse,withastrictregardtothemaindesignsofouroffice.Luke5.30:15.2,3,6.Watchingagainstincidentaloccasionsofirritation.Further,tomaintainthisunion,herecommends—1.Toavoid,asmuchaspossible,worldlyconnexionorbusinesswithourpeople,asafruitfulsourceofcontention.Jer.15.10.2.Inthenecessaryintercourseofthisworldwiththem,tohaveacarefulguardoverourownspirit.3.Toburyallremembranceofanyill-naturedspeechesorinjuries,ingivinganearorthoughttowhich,wemaybroilourselvesinendlessandmosthurtfuldisputes.Lib.i.c.22.

[←2037]Exod.28.29.

[←2038]Jer.adNepot.

[←2039]Heb 13.17;Gal 4.19; Eph 4.13. The following interesting and accurate sketchwill touchmany achord ofMinisterial sympathy. ‘How beautiful and holy in all its perfectness of obligation is thespiritualconnexion,whichsubsistsbetweena faithfulMinisterofChristand the flockwhichhe isappointed to feedwith thepurewordofGod!Howmanyare themethodsbywhich that bondofaffectionmay bemore closely drawn!How various are theways inwhich a faithful and vigilantPastormayapplyhimselftotheconscienceofmenandpromotetheirspiritualwelfare;administeringinstruction, reproof,consolation;“becomingall things toallmen, thathemightbyallmeanssavesome;”alwaysonthewatchforopportunitiesofseasonablyinterposingthegreattruthsandwarningsofthegospel;anxiouslyalivetothesymptomsofreligiousimprovementinhisflock;andlookingatthat, as his strong encouragement and rich reward!He experiencesmany an anxious care for thewelfare of those who are endeared to him by the sacred sympathies of spiritual affinity; many asorrowforfailuresinwhichtheworldthinkshehasnointerest;manyajoyalsoforblessingswhichhe alone perceives descending upon the heads of those whom he loves in the Lord. And such ashepherd isnotwithout recompence,even in thisworld:“thesheepfollowhim, for theyknowhisvoice.”Such,mybrethren,weretheApostles;suchwerethefirstpastorsandteachersofthechurchofChrist;suchhavebeenmanyholyfathersofthatchurch,whoimbibedthetruespiritofthatgospelwhichitisintendedtoupholdandpropagate;andinproportionasallitsMinisters,bytheaidofthatspiritwhich ispromised to themasanabidingandsanctifyingSpirit,canassimilate themselves tothat perfect model of self-devotedness and disinterestedness, of ardent zeal for the salvation ofmankind,andofsinglenessofintention,aspreachersofthegospelonly;—inthatproportiontheywillbe “burning and shining lights” to illuminate and purify the world; and in that proportion thekingdomofChristonearthwillbeset forward,andhisgreatdesignsofmercycarriedon towardstheir accomplishment.’ Bishop Blomfield’s Lectures on the Acts, pp. 114-116. Another beautifulsketchmaybefoundintheBishopofWinchester’sPrimaryCharge,pp.56-58.

[←2040]SeePartV.c.ii.sect.ix.

[←2041]BishopGibson’sDirectionstotheClergyofLondon.

[←2042]Ambrose could say to his people—‘Non minus vos diligo, quos genui ex Evangelio, quam sisuscepissemconjugio.’DeOffic.Lib.i.c.5.TherecordofthisfaithfulPastorisofthesamespirit—Jacere eum putes cum jacentibus; lachrymari cum lachrymantibus; gemere cum gementibus. Virclementissimus in omnem formam se transformavit, ut homines diaboli faucibus ereptos Christolucrifaceret.Inthesamespirit,theprimitiveBishopWilsonremarks—‘HethatconsidershimselfastheFatheroftheflock,willnotforgetwithwhatmildness,tenderness,andlove,aFathertreatshischildren.’Stowell’sLife,p.286.

[←2043]See1Cor.4.14.

[←2044]See1Cor.4.15,16.

[←2045]Philemon19.

[←2046]Rutherford’sPastoralLifefurnishesabeautifulillustrationofthissubject.Hecouldassurehisflockthatthey‘weretheobjectsofhistears,care,fear,anddailyprayers—thathelabouredamongthemearlyandlate’—and(tousehisstronglanguage)‘mywitnessisabove, thatyourheavenwouldbetwoheavenstome,andthesalvationofyouallastwosalvationstome.’Letters,parti.sect.2.They,inturn,petitioningagainsthisremovalfromthem,declaredthat‘ithaspleasedGodtosoevidencehiscallinghere,byhisblessingonhislaboursamongus;theconsequenceofwhichwefindtobeamutualunionofourheartsbetweenhimandus.’—Murray’sLife,utsupra,Appendix,F.

[←2047]Rom.1.9-12;15.30-32;1Thess.2.17.

[←2048]Phil.2.19;1Thess.3:1-11.

[←2049]2Cor.6.11.Rom.15.24.1Thess.2.7,8.

[←2050]2Cor.7.3;Col.2.1,2-4.7,8;Phil.1.21-24;2.17.

[←2051]Philemon8,9.

[←2052]Gal.4.11-15.

[←2053]2Cor.12.12-15.‘ThismottoofanApostle(“Iseeknotyours,butyou”)istransmittedtouswithhisApostleship,tobetranscribed,notintoourringsandsealsoforders,butintoourhearts;there,ifyouplease,tobeengravedwithadiamond;set,asthestonesinourephod,thejewelsinourbreast-plate,gloriouslylegibletoallthatbeholdus.’—Dr.Hammond’sPastor’sMotto,utsupra.

[←2054]2Cor.13.9.

[←2055]Ibid.6.4,5;11.23-27.

[←2056]QuesnelonPhil.2.19;1Cor.16.24.

[←2057]‘Dilige,etdiequicquidvoles.’August,inGal.6.1.‘Scarcecantheharshestreproofsbethrownback,thathaveuponthemthestampoflove.’—Leightonon1Peter2.11.Inillustrationofthis—aMinisterofaremarkablespiritoflove,sharplyrebuked,inthepresenceofaclericalfriend,aparishionerforgrossmisconduct.Theseverityofthereproofastonishedhisfriend,whocouldnothelpdeclaringthatinhisowncasewithoneofhispeople,heshouldhaveexpectedanirreconcilablebreach.TheanswerwastheresultofChristianwisdomandexperience—‘Omyfriend,whenthere is lovein theheart,youmaysayanything.’SeealsoDwight’sTheology,Sermons153,154.andBishopofWinchester’sMin.Cha.ofChrist,pp.396-398.

[←2058]Isaiah40.11.

[←2059]Leighton on 1Peter 5.2. ‘Christ might have said to Peter, If you love me, fast, lie on the nakedground,beinwatchings,defendtheoppressed,bethefatheroftheorphan,andthehusbandofthewidow.But,passingbyallthese—whatdoeshesay?—Feedmysheep.’Chrys.DeSacerd.Lib. ii.CompoBowles.Lib.iii.29.andWits.deVeroTheologo.ItwasahighcommendationofthelateDr.GilliesofGlasgowfromaDeist—‘thathebelievedthathewouldbegladtocarryallmankindinhisbosomtothekingdomofheaven.’

[←2060]John21.15-17.

[←2061]Phil.4.1;1Thess.2.19,20.

[←2062]Exod.32.11,31;Numb.16.46-48.1Sam.12.

[←2063]SeeJer.7.16.

[←2064]SeeEph.1.16;Phil.1.4;2Tim.1.3.

[←2065]Leightonon1Peter5.10.SuchprayersasEph.1.17-19;3.14-19;Phil.1.9-11;Col.1.9-12;etc.arewelldeservingofstudy,asmodels forenlargedandprofitableMinisterial intercession. Itwaswellobserved by an old divine, that ‘theMinisterwho ismore before his people inpublic, than he isbeforeGodfortheminprivate,haslittlereasontoexpectablessingonhislabours.’‘Nomaneverrose from his knees after praying for his parish,without experiencing an increase of love for hisMinisterialwork,andofardourinitsprosecution.Hereturnstohisflockwithsomethingofthatholylight shed around his head,which shone on the face ofMoses after talkingwith theLord on theMount; so that all men may know by the consistency of his walk and demeanour, and theconcentration of every thought on the one great and absorbing object—that he too has beenwithJesus.’Bp.ofWinchester’sCharge,1837.Bowles.Lib.i.22.

[←2066]Dr.Doddridgefeltthissostrongly,thatitwashiscustomtosetapartdaysofpublicprayer,whenthework of religion seemed to be at a standstill in his congregation. – Orton’s Life, ch. v. Mostinterestingmemorialsarepreservedofthehours(goldenhoursdoubtlessforhispeopleaswellasforhimself)whichheusedtospendinhisvestry, inpersonalhumiliationandMinisterial intercession.Ib.ch.viii.sect.viii.

[←2067]1Thess.1.5.

[←2068]Acts2.47.

[←2069]FlemingmentionsMr.Welch—ofteninthecoldestwinternights,foundweepingontheground, inwrestlingprayer, forhispeople.Whenhiswife,pressedhimforanexplanationofhisdistress—‘Ihave—hesaid—thesoulsof3000toanswerfor,whileIdonotknowhowit iswithmanyofthem.’FulfilmentofScripture,p.188.ThefollowingrecordofalateexcellentPast.oriswellworthytobepreserved—‘So deeply concernedwas this goodman for the salvation of his people, that hewasoftenheardbyhisbelovedpartner,before themorning lighthadscarcelyappeared, recounting thenamesofthoseinscribedonhisChristianlist,andofferingsuchejaculatorypetitionsintheirbehalf,astheirrespectivecasesseemedtocallfor.’MemoirofRev.T.Lloyd.

[←2070]See Law’s exquisite portrait ofOuranius.-SeriousCall, ch. xxi. CompoDavenant’s description ofEpaphras in Col. iv. 12. Mr. Allport’s Translation with copious illustrative notes, has made thisvaluableexpositionmorefullythepropertyoftheChurch.

[←2071]Anazios – “unworthymanner”–Student and Pastor, p. 202. His own ability in prayer was mostremarkable.Onhisdaysofspecialintercession,heissaidtohaveindividualizedwithmoreorlessminutenessthecaseofeachmemberofhischurch—amountingtoupwardsoffourhundredpersons.SeehisLife.

[←2072]Dan.9.16-20.

[←2073]Isaiah64.7,1,withPsalm80.4.

[←2074]Hosea6.2.

[←2075]1Sam.12.23.

[←2076]Comp,1Thess.3.9,10.Rom.11.2,3.withReb.13.17.—wheretheApostle isprimarilyreferring—not to the solemnity of the final account—but to a continual rendering of account toGod in themanner here intimated. See Owen, Doddridge, and Scott in loco. The examples of the disciplessuggest also thismost important habit of rendering a daily account of ourMinistry to ourDivineMaster.Mark6.30.

[←2077]Isaiah2.2;40.5,9.

[←2078]‘ThatMinistrationoftheword,whichisnotaccompaniedwithcontinualprayerforitssuccess,isnotliketohaveanyverygreatblessingtogoalongwithit.ForaMinister topreachthewordwithoutconst.antprayerforitssuccess,isalikelymeanstocherishandstrengthensecretatheismintheheart,andveryunlikely toworkholiness in the livesof others.’OwenonApostacy, p. 441—one of hismostsearchingandimportanttreatises.

[←2079]Isaiah62.6,7.

[←2080]2Cor.1.11.

[←2081]Throughtheforest.

[←2082]Gal.6.9.HowwiselydoestheApostlemarkastheforemostsignofaMinistermuchpatience!2Cor.6.4.

[←2083]2Cor.12.9with4.7.

[←2084]Ibid.11.2.

[←2085]Ibid.6.4-9.

[←2086]Dan.12.3;1Peter5.4.

[←2087]Psalm90.15-17.

[←2088]Isaiah48.10.

[←2089]Heb.12.6.

[←2090]1Peter4.14.

[←2091]Psalm66.10.

[←2092]Mal.3.3.

[←2093]1Cor.2.2.

[←2094]1Tim.1.15.

[←2095]Eph.3.18,19

[←2096]Heb.6.1,2.

[←2097]1Cor.2.7.

[←2098]Col.2.6,7;2Peter1.5;Phil.3.13,14.

[←2099]Col.1.25,28.

[←2100]Afieryidiot.

[←2101]Col.1.28.

[←2102]Ibid.29.

[←2103]2Cor.2.16.

[←2104]LifeofRev.T.Thomason,p.169.

[←2105]Gurnall.

[←2106]Jer.3.15.

[←2107]Matt.13.52.

[←2108]Priestlybook.

[←2109]Readthembyday,andstudythembynight.

[←2110]Luke24.32.

[←2111]Col.3.16.

[←2112]Heb.11.4.

[←2113]We are happy to observe that select portions are now publishing by the Society for PromotingChristianKnowledge;andthewritingsthemselvesmorefullybytheParkerSociety(1844).

[←2114]See especially the valuable Edition ofFoxe published byMessrs. Seeley andBurnside [ed. Geo.Townsend,1837].

[←2115]Eccles.10.10.

[←2116]Heb4.16.

[←2117]WeextractthefollowingnoticefromtheDiaryofanexcellentforeignMinister,latelypublished—‘IfindthatIalwaysgoonbestinthebusiness,whenIkeepclosetothefirsttextortruth,whichtheLordmakesimportanttome.Thisisatthetimeasitwereonlyasasmalllightedtaperwhichbeamsintomyheart,andcommonlysoondisappears.ButifItakecarenottoletitgo,butmeditateonitthoroughlyasawordsentfromGod,and[ignore]thedrynessandobscuritywhichre-appears,thenIeasilycometothepoint.Whereas,ifIbegintochangemysubject,andthinkthereisreallynothingatallclear,orofconcerntome,intheoneIamengagedupon;andthatImustgetsomethingmoretothepurpose,thenIdriftuponmyownchoosingandselecting,andmisstheLord’saim.’MemoirofHilmanRauschenbush—aninterestingpieceofBiography(Seeleys)1844.

[←2118]Prov.13.4.

[←2119]Ibid.10.4.

[←2120]Job33.23.

[←2121]1Peter4.11.

[←2122]James5.9.

[←2123]1Cor4.5;Rev14.12.

[←2124]Heb.11.1.

[←2125]Phil.3.20.

[←2126]Rom.13.11.

[←2127]2Cor.3.18.

[←2128]Isaiah45.9.

[←2129]Luke9.60.

[←2130]Rev.3.7.

[←2131]Isaiah28.1.

[←2132]Col.2.5.

[←2133]I name a few from the new list of the Christian Knowledge Society:—No. 51, “Our ProtestantForefathers;” No. 71, “Oxford Catechism;” No. 424, “Wilks’s Dialogues;” No. 448, “Nicholl’sSunday-School Exercises;” No. 464, “Hey’s Authority of a Three foldMinistry;” No. 500, “TheChurch, the Nursing Mother of her People.” “The Homilies.” I add, also, a popular tract, to beobtainedatMessrs.CurryandCo’s.—“IamaChurchman,”fortheuseoftheyoungerandunlearnedmembersoftheChurch,bytheRev.HughStowell.

[←2134]Heb.12.4.

[←2135]SeeRev.2.8-10.

[←2136]2Cor.4.1.

[←2137]1Thess.2.19,20.

[←2138]1Peter4.13.