Christian pastor's manual : a selection of tracts on the duties, difficulties, and encouragements of the Christian ministry

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THE

CHRISTIAN PASTOR'S MANUAL :

A SELECTION OF TRACTS

OJT THE

DUTIES, DIFFICULTIES, AND ENCOURAGEMENTS

OF THE

CHRISTIAN MINISTRY.

EDITED

BY JOHN BROWN, - ■

MINISTER OF THE GOSPEL, EDINBURGH.

FIRST AMERICAN FROM THE EDINBURGH EDITION.

PHILADELPHIA :

J. WHETHAM, 22 SOUTH FOURTH STREET.

M DCCC XXXVII.

J. L. Powell, Printer, Burlington, N. J-

ADVERTISEMENT.

The following selection of Tracts on the
duties, difficulties, and encouragements of the
Christian Ministry, was made at the request
of a few respected friends, to serve a particu-
lar purpose, which appeared to them highly
important, by private and gratuitous circula-
tion within a comparatively confined sphere.
It occurred, however, in the course of prepar-
ing the volume for the press, that, by general
publication, a variety of useful ends might be
gained, w^ithout in any degree interfering with
the primary object for which the selection
was made.

To enter into a particular detail of the
claims which the followino: Tracts have on
the attention of the public at large, and espe-
cially of those who are preparing for, or in-
vested with, the sacred office, is unnecessary,

IV ADVERTISEMENT.

as the most of them have been long highly
valued by the best judges, and would, on the
part of the Editor, be unbecoming, as the
strongest proof he could give of his approba-
tion has already been given in their insertion
in this selection, so that any lengthened eulo-
gium on them might seem an encomium on
his own judgment. This would be the more
obviously unnecessary and unbecoming from
the attestations annexed, which, proceeding
from men whose talents and worth are so gene-
rally known, and so highly appreciated, may
be expected to create a confidence in the pub-
lic mind, to which no statement of his could
have been entitled. To have such men in
the number of his friends, he accounts a great
happiness, and, to be allowed to tell the w^orld
so, a great honour.

JOHN BROWN.
Edinburgh, Feb, 1826.

RECOMMENDATION BY REV. ROBT. GORDON, D.D., EDINBURGH.

Hope Park End, 20th Dec. 1325.

My Dear Sir,

1 return the volume which you were so good as to send
me. It appears to me to be a most happy selection, pre-
senting in a very striking light the duties and the responsi-
bility of the ministerial office, and forming just such a
work as every Christian Pastor ought to have by him.
I hope it will find its way into the hands of many, espe-
cially young Ministers ; and I pray that the solemn and
weighty considerations which it sets forth, may be ac-
companied with the divine blessing.
1 am, My Dear Sir,

Yours most truly,

Robert Gordon.

RECOMMENDATION BY REV. HENRY GREY, M.A., EDINBURGH.

Edinburgh, 9th Jan. 1826.
My Dear Sir,

I have read with much pleasure, and I trust with some
profit, the pieces contained in the Christian Pastor^s Ma-
nval, and cannot but hold the Ministers of the Gospel in-
debted to you for the pains and judgment that have thus
1*

VI _ RECOMMENDATIONS.

laid before them, in a commodious compass, the matured
and faithful suggestions of so many Divines of unques-
tionable experience, and of highest reputation in the Chris-
tian world. To have been the Pupils of such men as
Doddridge, Watts, Erskine, — to have received ordination
at their hands, with such admonitions as are here ad-
dressed to us, would by most be esteemed a privilege :
and this the devout Preacher, or aspirant to the work of
the Ministry, may, in the serious perusal of these ad-
dresses, in a good degree, appropriate to himself. If it
occur to us in the perusal, that the greatest prominence is
not in every instance given to those which are the most
important parts in the character and duties of the Chris-
tian Minister, it is to be recollected, that personal piety
and zeal for the progress of the Redeemer's kingdom are
invariably presupposed in the individuals to whom these
counsels are addressed, — in whose work no completeness
of education, superiority of talent, or strenuousness of ap-
plication, can supersede the exercise of humble faith, or
give success without the blessing that cometh from on high.
I am. Dear Sir,

With much esteem.
Yours, &c.

Henry Grey.

RECOMMENDATION BY REV. JOHN DICK, D. D., GLASGOW.

Glasgow, January 19, 1826.
My Dear Sir,

The Tracts contained in the volume you left with me,
have been selected with judgment, and are entitled to an

RECOMMENDATIONS. VU

attentive and serious perusal. They exhibit, in a very
impressive manner, the duties, and difficulties, and temp-
tations of the ministerial office ; and are calculated to ex-
cite all who are invested with it, to watchfulness, diligence,
and fervent prayer for divine direction and assistance.
They promise to be particularly useful to those who are
entering upon the sacred function, by putting it in their
power to avail themselves of the counsels and admonitions
of men distinguished by their character and talents, in
whom piety and learning were conjoined with the wisdom
of experience. So far as my recommendation may con-
tribute to the circulation of the Christian Pastor's Manual,
it is most cordially given.

I am, Dear Sir,

Yours truly,

J. Dick.

RECOMMENDATION BY REV. RALPH WARDLAW, D. D.,
GLASGOW.

Glasgow, February 1, 1826.
Rev. AND Dear Sir,

" The Christian Pastor's Manual," with the perusal of
which you have favoured me, and of which you request
my opinion, has my decided and high approval. It con-
tains much that is exceedingly valuable, as the record of
the judgment and experience of men of deserved eminence
in the Church of God, a subject of very deep practical in-
terest— the character and duties of a Christian Minister.
O what blessed effects might we expect to see resulting,
were all of us, who bear the sacred office, niiore thoroughly

Vlll RECOMMENDATIONS.

imbued, in mind and heart, with the principles and spirit
which are here illustrated and enforced ! Were we enabled
consistently to exemplify them in all our personal deport-
ment, and in the discharge of every function of our Min-
isterial trust; were we, with "singleness ofe3'e," to make
Christ's object ours, pursuing, as the end of our ministry,
the end of his mission — " to seek and to save that vvhich
was lost." No conscientious, right-minded servant can
satisfy himself with any end different from, or inferior to,
that of his Master. And it is my prayer, and my hope,
that this publication may, by the blessing of God, emi-
nently contribute to prepare for the good work those who
have in purpose devoted themselves to it, and to stimulate
to renewed earnestness of effort, and self-improvement, and
supplication, such as are already engaged in its duties.
I ever am,

Rev. and Dear Sir,

Yours most cordially,

Ralph Wardlaw.

CONTENTS.

Page.

The Evil and Danger of Neglecting Souls. — By P. Dod-

RISGE, D. D. 11

Of Preaching Christ. — By Rev. John JEifwiirGS, . .' . . 42

Of Particular and Experimental Preaching. — By Rev. John

Jenxisgs, 57

Pastoral Cautions. — By Rev. Abraham Booth, .... 72

On the Qualifications Necessary for Teachers of Christiani-
ty.—By John Ekskine, D. D 109

" Ministers of the Gospel Cautioned against giving Offence. —

By John Erskine, D. D 150

"" Difficulties of the Pastoral Office.— By John Ehskine, D. D. 185

Rules for the Preacher's Conduct. — By Isaac Watts, D. D. 206

The Student and Pastor. — By Rev. John Mason, A. M. . 252

■^ The Character and Duty of a Christian Preacher. — By Rev.

D. BosTveicK, A. M 346

Letter on the Propriety of a Ministerial Address to the Un-
converted.— By Rev. John Newton 376

Thoughts on 1 Timothy iv. 13.— By Rev. T. Scott, A. M. 383
^ On the Snares and Difficulties attending the Ministry of the

Gospel. — By Rev. John Newton, €92

Remarks on Subjects connected with the Christian Ministry.

—By Rev. R. Cecil, M. A. 398

Questions Proper for Young Ministers frequently to put to
themselves, chiefly borrowed from the Epistles to Tim-
othy and Titus.— By Isaac Watts, D. D. ... 414

THE

CHRISTIAN PASTOR'S MANUAL.

THE EVIL AND DANGER OF NEGLECTING

SOULS.

BY P. DODDRIDGE, D. D.

"If thou forbear to deliver them that are drawn unto death,
and those that are ready to be slain : if thou sayest, Be-
hold, we knew it not, — doth not he that pondereth the
heart consider it? and he that keepeth thy soul, doth not
he know it ? and shall not he render to every man accord-
ing to his works ?"

For the explication of these words, I would offer three
plain and obvious remarks : —

(1.) That the omission, which is here charged as so dis-
pleasing to God, though immediately refering to men's nat-
ural lives, must surely imply that the neglect of their souls
is much more criminal.

The text strongly implies, that we shall be exposed to
guilt and condemnation, before God, hy forbearing to de-
liver them that are drawji unto deaths and those that are
ready to he slain. This must directly refer to innocent
persons, brought into visible and extreme danger by some
oppressive enemy, either by the sudden assault of a pri-
vate person, or by some unjust prosecution under forms of

12 THE CHRISTIAN PASTOr's MANUAL.

law ; and may particularly extend to cases, where we have
reason to believe a capital sentence has been passed, in
consequence of false witnesses, detected before execution
is done ;* and if the neglect of that be (as you see it is)
represented as highly criminal, it must be a much more
heinous crime, by any neglect of ours, to permit the ruin
of men's souls, without endeavouring after their recovery,
when they are, as it were, drawn away to the extremest
danger of eternal death, and are ready to be slain by the
sword of divine justice.

(2.) The text seems to suppose that men would be ready
to excuse themselves for this neglect. It is true, indeed,
that at the first sight of a miserable object, we naturally
find a strong impulse to endeavour to relieve it. Our
hearts, as it were, spring in our bosoms, and urge us for-
ward, to exert ourselves on such an occasion ; which seems
to be intimated by that word, which we render forbear,
which often signifies to check, to restrain, and hold back
a person from what he is eager on doing ; but the wise
man intimates, there may be danger of suppressing these
generous sallies of the soul, on the first view of the object;
of suffering our charity to cool, and then of searching out
apologies for our inactivity. You may be ready to say,
Behold, we knew it not. " I did not particularly see the

* It was allowed amongst die Jews, that if any person could offer
any thing in favour of a prisoner, after sentence was passed, he might
be heard before execution was done ; and therefore it was usual (as
the JMischna says) that when a man was led to execution, a cryer
went before him, and proclaimed " This man is now going to be
executed for such a crime, and such and such are witnesses against
him ; — whoever knows him to be innocent, let him come forth and
make it appear."

ON THE NEGLECT OF SOULS. 13

danger : I did not, however, apprehend it to be so extreme ;
or, I did not know the innocence of the person in danger ;
or, if I did believe it, I knew not how to deliver him. I
did not think the interposition of such a person as myself
could be of any importance in such an affair. I was sorry
to see innocence overborne, and weakness oppressed ; but
I was myself too weak to contend with the mightier op-
pressor ; too poor, too ignorant, or too busy, to meddle in
an affair where those who were much my superiors were
concerned, and had determined the case. I had no obli-
gations to the person in danger ; I had no concern with
him, nor any thing to do to embarrass myself with his
affairs." — If these excuses be just, it is well. Neverthe-
less, the text supposes,

(3.) That these excuses might often be overruled, by an
appeal to men's consciences, as in the sight of God.

Doth not he that pondereth the heart consider it ? As
if he should have said, " It is an easy thing to excuse
omissions, so that a fellow-creature shall have nothing to
reply ; but whoever thou art that readest these words, I
charge thee to remember, that it is comparatively a very
little matter to be judged of man's judgment : he that
judgeth thee is the Lord; and he pondereth the heart : he
weighs, in a most accurate balance, all its most secret sen-
timents. I there cut off* all chicane and trifling debate at
once, by placing thee in his presence, and laying open
thy conscience there. Thou canst answer me ; but canst
thou answer the heart-searching God ? Does not He, the
great Father of Spirits, see, in every instance, how inferior
spirits conduct themselves 1 Does he not precisely know
the situation in which thy heart was, at the very moment
in question ? Thou sayest thou knewest it not ; but he is

witness whether thou indeed didst, or didst not know it ;
3

14 THE CHRISTIAN PASTOR's MANUAL.

and he also sees all the opportunities and advantages which
thou hadst for knowing it : all the hints which might have
been traced out to open a more explicit and particular
knowledge ; every glimpse which thou hadst when thou
wast ( like the priest, when he spied at a distance the
wounded traveller) passing by on the other side, and per-
haps affecting to look the contrary way."

Nor was it in vain that the wise man renewed his expos-
tulation in a different form. He that keepeih thy soulj
doth not he know it? As if he had said, " Consider God,
as keeping thine own soul ; as holding it in life ; as pre-
serving thy spirit, by his continued visitation ; and then
say, O thou that neglectest the life of thy brother, whether
he must not be highly displeased with that neglect ? May
he not reasonably expect, that while He, the Lord of
Heaven and Earth, condescends to become thy guardian,
thou shouldst learn of him, and be according to thine abili-
ty, and in thy sphere, a guardian to the whole human race,
and shouldst endeavour, in every instance, to ward off
danger from the life, from the soul of thy brother!"

And that these thoughts may enter into thy mind with
all their weight, it is added, once more, in this pointed form
of interrogation. Will he not render to every man accord-
ing to his works ? " I appeal to thine own heart. Is he not
a Being of infinite moral, as well as natural perfections, and
will he not, as the Judge of all the earth, do right ] Would
he not have remembered and rewarded thy generous care
for the preservation of the miserable creature in question ?
And, on the other hand, will he not reckon with thee for
such a failure? Human laws, indeed, cannot punish such
neglects; but the Supreme Legislator can, and will do it.
Think of these things, and guard against such fatal negli-
gence in every future instance. Think of them, and hum-

ON THE NEGLECT OF SOULS. 15

ble thyself deeply before God, for every past instance in
which such guilt has been incurred."

God is my witness, that I mean not to insinuate the
least disrespectful thought, with regard to any one of you.
Nevertheless, permit me to say it without offence (for 1 say
it in the fear of God, and with the sincerest deference and
friendship to you) I am afraid, the extensive and impor-
tant obligations of the ministerial office are not generally
considered and remembered among us as they ought. I
apprehend, much more might be done to the honour of
God and the good of souls than is commonly done, even
by those who, in the main, have a principle of true religion
in their hearts; by those who keep up the exercise of pub-
lic worship in a regular and honourable manner, and ap-
pear not only irreproachable in their conversation, but, if
considered as in private life, bringing forth the fruits of
righteousness. The learned, the wise, the virtuous, the
pious minister, is, I fear, often negligent of a considerable
part of his trust, and charge ; and thereby fails to deliver^
as he might those that are drawn unto death, and perhaps
are Just ready to be slain.

To awaken our spirits, therefore, from that insensibility,
in this respect, into which they are so ready to fall, I shall
take the liberty,

I. Briefly to consider, what excuses we may be most
ready to offer, for neglecting the souls of men.

II. Seriously to represent the great evil of that neglect
in the sicrht of God, notwithstandinsj all those excuses.
After which,

III. I shall add a few hints, by way of reflection, as the
time may admit.

(I.) I am to consider, what excuses we may be ready to

16 THE CHRISTIAN PASTOr's MANUAL.

make, for neglectinjT to do our utmost for the salvation of
men's souls. — Particularly,

1. That we do something considerable for that purpose ;
that we take care for their instruction in public ; reading
the word of God to them, when they are assembled to-
gether in his house; explaining and enforcing it, in our
expositions and sermons ; presenting prayers and praises to
God, in their name ; and, at proper seasons, administering
the sacraments, in such a manner as we judge most agree-
able to the institution of our Lord Jesus Christ.

And so far indeed it is well ; and a most wise and gra-
cious appointment of our blessed Redeemer it is, that such
ordinances should be administered on solemn stated days,
and by men appropriated to that employment ; in conse-
quence of which, such knowledge is dispersed, as is, through
the divine blessing, effectual for the salvation of many souls ;
and I am not afraid to say that this would make the Chris-
tian ministrj'', even in the hands of ignorant, careless, and
vicious men, a blessing to the nation where it is settled, so
long as reading the Scriptures, and almost any kind of
prayers in an intelligible language, make a part of divine
service in their assemblies. Much more then will it be so
in the hands of wise, sober, and religious men.

But while we are thus pleading our diligence and care
in the administration of public ordinances, it will be kind-
ness to ourselves, seriously to ask our own hearts, at least,
how they are administered. It is a very important trust
to have the management of men's religious hours commit-
ted to us; their seasons of social worship being, compara-
tively, so short, and so infinitely momentous. Methinks,
we do almost, as it were, put our own lives in our hand
while we undertake it, and may justly tremble on the view
of that awful account which we are to give of it.

ON THE NEGLECT OF SOULS. IT

I hope, Sirs, we have the testimony of our own con-
sciences before God, that we do not, on these solemn oc-
casions, content ourselves with cold essays on mere moral
subjects, however acute, philosophical, or polite ; nor make
it our main business, in our sermons, to seek the ornament
and elegance of words, the refinements of criticism, or the
nice arrangement of various complex and abstruse argu-
mentations. When we speak, in the name and presence
of God, to immortal creatures, on the borders of eternity,
I hope we entertain our hearers with plain, serious, and
lively discourses, on the most important doctrines of Chris-
tianity, in their due connexion and their relation to each
other, in such a manner as we, on mature consideration,
do verily believe may have the most effectual tendency to
bring them to God through Christ, and to produce and pro-
mote in their hearts, through the divine blessing, the great
work of regeneration and holiness. I hope and trust that
God is our witness, and that the people of our charge are
witnesses, that not one of those who diligently attend on
our ministry, though but for a few succeeding Sabbaths,
can fail to learn the way of salvation, as exhibited in the
gospel ; and that we speak of it as those that are in earn-
est, and do, from our very souls, desire to answer the great
ends of our ministry, in the prosperity of the Redeemer's
kingdom, and the eternal happiness of those invaluable
souls whom he has committed to our care, — otherwise, we
may incur great and fatal guilt, though public worship be
constantly and decently carried on, and though a reasona-
ble proportion of time be employed in it, with numerous
and attentive auditories ; to whom we may be as the lovely
song of one that has a pleasant voice, while in the ears of
God, for want of that fervent charity, which should dictate
and animate all, we are but as sounding brass, or as a
tinkling cymbal.
2*

18 THE CHRISTIAN PASTOR's MANUAL.

But granting, as I would willingly suppose, and as with
relation to you, my brethren, I do firmly believe, all these
reflections can be answered with satisfaction, — here is in-
deed a part of your duty honourably performed, and an
important part of it too ; — but is that part, though ever so
important, to be substituted for the whole? The diligent
inspection of our flock, pastoral visits, the observation of
the religious state of families, personal exhortations, admo-
nitions, and cautions, by word or letter, as prudence shall
direct, catechising children, promoting religious associa-
tions among the younger and the elder people of our charge,
and the strict and resolute exercise of discipline in the sev-
eral churches over which we preside, — are these no parts
of our office? Will we say it with our dying breath? —
will we maintain it before the tribunal of Christ, that they
did not belong to the Christian ministry ? — and if not, will
our care in other parts of it be allowed as a sufficient ex-
cuse before him for our total omission of these. We have
preached, and prayed, and administered the sacraments.
These things we should indeed have done ; and when we
had taken the care of congregations upon us, we could
hardly avoid it ; but surely our own consciences will, now
or hereafter, tell us that we ought not to have left the
others undone ; — but we may, perhaps, for a while elude
the conviction, by pleading,

2. That the care of particular persons more properly
belongs to others ; and especially to heads of families, who
have more opportunities of being serviceable to those under
their charge, and indeed have the most immediate concern
in them. It certainly does. But does it belong to them
alone ? — or if it did, do not they belong to us and to our
care ? — and is it not the part of every superior officer of a
society to see to it, that the subaltern officers be careful
and diligent in the discharge of their duty? — and in this

ON THE NEGLECT OF SOULS. 1 9

case, are we to take it for granted that, in our respective
congregations, heads of families are so of course? — that
they pray in their families ; that they read the Scriptures
and other good books there, especially on the evening of
the Lord's Day ; — that they catechize their children ; and
solemnly press upon them, and upon their servants, the
serious care of practical religion. Are we roundly to con-
clude, without any farther inquiry, that all this is done,
and done in so diligent and so prudent a manner as that
there is no need of any particular exhortations, instructions,
or admonitions from us? Would to God there were any
one congregation in the whole kingdom of which this might
reasonably be presumed to be the case ! But if it were in-
deed so, would not our concurrence with these wise and
pious heads of families, in so good but so difficult a work,
encourage and strengthen them to prosecute it with greater
cheerfulness and vigour? Would it not quicken both their
cares and their endeavours? And might it not, by the di-
vine blessing, promote the success of them ? Might it not
gain on the minds of children and servants, to see that
we do not think it beneath us, tenderly to care for their
souls? And might not our tender and condescending re-
gards to them in private, by convincing them how well we
mean them, render our public labours more acceptable and
useful to them? Now, we well know that the children
and servants of the present generation are the hopes of the
next; as they are probably those that, in their turns, will
be parents and governors of families, whose children and
servants, when they arise, will one way or another feel the
happy or unhappy consequences of our fidelity or neglect;
— and when such affairs are in question, shall we allow
ourselves to plead,

3. That we have so much other business, and such va-

20

rious engagements of a different kind, that we cannot pos-
, sibly attend to these things ?

But give me leave, my brethren, to observe, that the
question here is not, Whether we can find out other agree-
able ways of filling up our time? but, Whether those other
ways are more important? and. Whether that different
manner of employing it be more acceptable in the sight of
God, and will turn to a better account in that great day,
when our conduct is to be finally reviewed by Him ? We
must indeed have our seasons of recreation, and our sea-
sons of study ; but it will easily appear, that no regards
to either of these will vindicate or excuse our neglect of
the private duties we owe to our flock, in giving diligence
to know their state ; and being careful to teach them, not
only publicly, but from house to house.

Recreation, to be sure, can afford no just apology for
neglecting it; since to follow this employment prudently,
might be made a kind of recreation from the labours of a
sedentary and studious life. A grave and severe recrea-
tion ! you will perhaps say. Grave indeed, I will acknow-
ledge it to be ; but not therefore to a serious mind less de-
lightful. So much of those two noblest and sweetest ex-
ercises of the soul, devotion and benevolence, would natur-
ally mingle with these pious cares and tender addresses,
as would renew the strength which had been exhausted in
our studious hours, and the manly, shall I say, or rather
the God-like joy it would administer, would quite discoun-
tenance that which we find in the gay indulgences of a
humorous and facetious conversation ; though I see no ne-
cessity of forbidding that, at proper intervals, so far as its
cheerfulness is consistent with wisdom and religion ; and
I am sure, that if we can turn our seasons of recess from
study to so profitable an account as would be answered by

ON THE NEGLECT OF SOULS. 21

the duties which you know I have now in view, it will be
a most happy art, well becoming one who is truly pru-
dent, and would therefore husband his time to the best pur-
poses for eternity ; in which view, it is evident that the
smallest fragments of it, like the dust of gold, are too val-
uable to be lost.

The great proportion of time to be given to our studies
will, no doubt, be urged, as a yet more material excuse;
but here it is obvious to reply, that a prudent care in the
duties I am now recommending, is very consistent with
our employing a great deal of time in study ; and particu-
larly, with our giving it, what I hope we shall always
learn to value and redeem, our morning hours, to which
some of the evening may also be added ; and if these will
not generally suffice, give me leave to ask. What are those
important studies that would thus engross the whole of our
time, excepting what is given Devotion and to what is gen-
erally called Recreation ?

I have had some little taste of the pleasures of literature
myself, and have some reason to hope I shall not be sus-
pected of any prejudice against it ; nor am I at all inclined
to pass those contemptuous censures on the various branches
of it, in which ignorance and sloth are often, with strange
stupidity, or with yet stranger assurance, seeking, and it
may be finding a refuge ; but on such an occasion I must
freely say that I fear many things, which employ a very
large portion of our retired time, are studied rather as po-
lite amusements to our own minds than as things which
seem to have any apparent subserviency to the glory of
God and the edification of our flock ; and consequently, I
fear, they will stand as articles of abatement, if I may
so express it, in our final account; and when they come to
be made manifest, it will be found works that shall be

22 THE CHRISTIAN PASTOR's MANUAL.

burnt, as being no better, in tbe divine esteem, " than
wood, hay, and stubble," how beautifully soever they may
have been varnished, or gilded over.

Let me here, in particular, address myself to my younger
brethren, with a frankness which may be to them more
excusable, while I urge them to a Christian self-denial
upon this head, where perhaps it may be, of all others,
the more difficult. 1 do not apprehend persons of your
approved character to be in danger of any other kind of
luxury and intemperance; but there is, if you will permit
me so to call it, a sort of refined, intellectual luxury, with
regard to which I am jealous over you, lest you should be
seduced into it, or rather, lest some of you be already en-
snared by its specious charms.

I would not, my young friends, be so severe and cruel as
to desire you should be confined from that high and ele-
gant entertainment, which a person of genius and taste will
find in the masterly writings of the ancient orators, histo-
rians, and poets; or in those polite and elegant pieces
which our own and other modern languages may afford ;
from which the wise man and the Christian will learn
many things of solid use, as well as matters of most de-
lightful amusement. Neither would I pretend to forbid
some mathematical and philosophical researches, into
which you are initiated in your academical course, and
with which you will do well to retain and improve your
acquaintance in the progress of life ; both to strengthen
your rational faculties by that strenuous exercise, and
to improve your knowledge of the works of God ; which
will appear great, wonderful, and delightful, in proportion
to the degree of sagacity and diligence with which they
may be searched out ; but it is one thing to taste of these
poignant and luscious fruits, and another to feed and live

ON THE NEGLECT OF SOULS. 23

upon them : one thing to make the most noble and substan-
tial parts of them our entertainment and refreshment, — and
quite another to make their circumstantial curiosities the
chief business of our study, and the favourite subjects of
our most attentive inquiry. That true greatness and ele-
vation of mind, which the gospel is so admirably calcula-
ted to produce, would teach us a much sublimer science;
and if, for the sake of these little things, we neglect to pray
for those whom God hath committed to our care, to inquire
into their religious state, to pursue them with suitable ap-
plications and addresses, the time will come when we shall
assuredly own that we dearly purchased the most refined
pleasures they could possibly give us ; not to say how
much greater and nobler pleasure we even now resign,
while our duty is neglected.

Oh ! my brethren, let us consider how fast we are post-
ing through this dying life which God has assigned us, in
which we are to manage concerns of infinite moment ; how
fast we are passing on to the immediate presence of our
Lord, to give up our account to him. You must judge for
yourselves ; but permit me to say, that, for my own part,
I would not, for ten thousand worlds, be that man who,
when God shall ask him at last, how he has employed
most of his time while he continued a minister in his
church, and had the care of souls, should be obliged to re-
ply, "Lord, I have restored many corrupted passages in
the ancient classics, and illustrated many which were be-
fore obscure ; I have cleared up many intricacies in chro-
nology or geography ; I have solved many perplexed cases
in algebra ; I have refined on astronomical calculations ;
and left behind me many sheets on these curious and diffi-
cult subjects, where the figures and characters are ranged
with the greatest exactness and truth ; and these are the

24 THE CHRISTIAN PASTOR's MANUAL.

employments in which my life has been worn out while
preparations for the pulpit, or ministrations in it, did not de-
mand any immediate attendance." Oh, sirs, as for the
waters which are drawn from these springs, how sweetly
soever they may taste to a curious mind that thirsts for
them, or to an ambitious mind, which thirsts for the ap-
plause they sometimes procure, I fear there is often reason
to pour them out before the Lord, with rivers of penitential
tears, as the blood of souls which have been forgotten, while
these trifles have been remembered and pursued.

Nor am I without my fears that a great deal of studious
time is lost in an over-artful composition of sermons, and
in giving them such polish and ornament as does not con-
duce to their usefulness, nor any way balance the labour
employed in the work. If we do not diligently watch over
our hearts, this will be an incense offered to our own van-
ity, which will render our sacrifice less acceptable to God,
however we and our hearers may be delighted with the
perfume.

Greater plainness and simplicity of speech might often
be more useful to the bulk of our auditory, and perhaps
more acceptable too; and, on the whole, it might be at
least equally beautiful ; for all that are not children in un-
derstanding, know that there is a natural and manly kind
of eloquence, arising from a deep sense of the subject, and
an ardent love to the souls of our hearers, which is of all
others the most to be desired and esteemed ; and though
such discourses may be attended with some little inaccura-
cies, and may want something of the varnish which exacter
preparation might set on, — yet, surely, where a habit of
speaking is formed by proper application, and the materials
of a sermon are well digested in the mind, it will rise above
a reasonable contempt ; and if, where more exact prepara-

ON THE NEGLECT OF SOULS. 25

tion is made, a care to preserve those niceties of composi-
tion deaden the manner of the delivery, and take off either
its solemnity, its vigour, or its tenderness, I cannot but ap-
prehend it as injurious to the character of the orator as to
that of the Christian. The most celebrated speakers, in
judicial courts and in senates, have in all nations and ages
pursued the method I now recommend ; and the most ac-
ceptable preachers have successfully attempted it.

On the whole, permit me to say, it would be a fatal
thing to barter away the souls of our people for the highest
and justest reputation of speaking well; yet I fear there are
many who, in this view, do it for nought, and have not, in
any sense, increased their wealth by the price. But per-
haps, after all, the most plausible excuse may be that which
I have reserved as the last that I shall mention, viz:

4. That the attempts I am proposing might displease
those that attend upon our ministry; upon which account
it may seem, both with respect to them and ourselves, a
necessary precaution of prudence to decline them. This
is the lion in the street, which we often plead, slothful as
we too naturally are, for staying within doors, when our
duty calls us abroad on these charitable errands; but I
hope, on a nearer approach, it will not be found so fierce,
or so invincible, as a timorous imagination paints it.

Methinks, brethren, we make a very unfavourable repre-
sentation of the temper and character, not to say of the
breeding and understanding of our people, when we so
readily take it for granted that they will be displeased with
us for addressing those exhortations to them in private,
which they seem so desirous of receiving from us in public.
Let us ask our own consciences, would they all be dis-
pleased? If not, the displeasure it might give to some, can
be no excuse for neglecting it with regard to others; and

26 THE CHRISTIAN PASTOR's MANUAL.

we are indeed so miserable as to be situated among whole
congregations, in whom ignorance, pride, and profaneness,
prevail to such a degree, that a minister who would be
welcome among them, if he came only as a common visit-
ant, should be looked upon with contempt or indignation,
when he came expressly as a " friend to their eternal in-
terests," and would step a little out of the common way
for their salvation ?

If this were really our case, who would not say with
the prophet. Oh, that I had in the wilderness a lodging-
place of wayfaring men, though it were but such a wretch-
ed cave as travellers find in a desert, that I might leave
my people, and go from them ; for they be all an assembly
of treacherous men ! — of treacherous men indeed, if, while
they call themselves Christians and Protestants, they should
think themselves injured and affronted by the exhortations
of their ministers, while they would warn every man, and
teach every man in all wisdom, that they might present
them perfect in Christ ; but, blessed be God, bad as the
world is, there is no room to imagine this to be the case,
or any thing like it. Perhaps, while we are delaying, and
coldly deliberating about it, many lively Christians under
our care are earnestly praying that God may put such a
thing into our hearts; and should we attempt it, I doubt
not but they would receive us as angels of God, or even
as Christ himself; their love to us would be more abun-
dantly confirmed, and their hearts cemented in closer bonds
than they have yet known ; and many others would at
least own that we acted in character, and maintained a
more apparent consistency of behaviour, if the affair were
properly conducted.

Did we indeed pretend to control them in the manage-
ment of their temporal affairs, or to exercise a lordly do-

ON THE NEGLECT OF SOULS. 27

minion over their faith and their conscience, they might
justly be displeased ; or did we craftily demand that they
should lay open to us the secrets of their breasts in con-
fession, their suspicions were pardonable, and their resent-
ments reasonable ; but it must be great malice and folly to
suspect any design of that infamous nature from our visit-
ing them as pastors, with pious exhortations and affection-
ate prayers, as those who are concerned for them and their
children and servants, that their souls may prosper and be
in health. A solicitude for the health of their bodies is
esteemed friendship and gratitude, and inquiries concern-
ing it seem but common decency; and can it offend them
to find we are solicitous about that welfare which is infi-
nitely more important, and, by virtue of our office, our
peculiar charge ?

Yes, you will say, in one instance it will displease ; for
when we are obliged to blame any thing which we see
amiss in them, their pride will naturally take fire on such
an occasion ; and perhaps those whom we have thought
our best friends will become our enemies, if we will ven-
ture to tell them such disagreeable truths as fidelity may
extort in some circumstances. This is, after all, the main
difficulty ; and, as I cannot wonder if it impress our minds,
I pray God to forgive the perverseness of those that make
it so great. Yet, surely, it is possible to manage reproof
so as that in most instances it shall oblige rather than pro-
voke. If we tell our hearers of their faults privately ; and
if we do it with tenderness and respect ; if we show by
our manner of speaking, that what we say proceeds from
an humble fear lest we should displease God, betray our
trust, and injure their souls by neglect ; if at the same
time our behaviour to them be, as it surely should be, con-
stantly obliging ; if we do our utmost, so far as truth and
justice will permit, to guard and shelter their character in

28 THE CHRISTIAN PASTOR's MA.NUAL.

the world ; and bring our complaints of them to none but
themselves, — bad as the world is, I believe few will quar-
rel with us upon this account ; but we shall see, as Solo-
mon observed, That " he who rebuketh a man, will after-
wards find more favour than he that flattereth with his
tongue."

But supposing the worst that can happen, that folly and
wickedness should prevail so far over all the tender and
prudent address of the friend and the pastor, as to render
us evil for so great a good, and hatred for so generous and
so self-denying an instance of love, how could that hatred
be expressed ? Seldom in any more formidable manner
than by w^ithdrawing from our ministry, and discontinuing
what they have done for our support ; for the revelings of
persons of such a character can seldom hurt any but them-
selves.

Now I hope, brethren, we shall always retain so much
of a manly, not to say a Christian spirit, as to choose to
retrench some of our expenses, to forego some of the en-
tertainments of life, to cast ourselves and families on Provi-
dence, or even, if it were necessary, to subsist in an ho-
nest and creditable poverty by the daily labour of our own
hands, much rather than meanly to crouch to such haughty
sinners, and sacrifice duty, honour, and conscience to the
arrogance of their petulant temper. Let us fear God as
we ought, and we shall find nothing to fear from them ;
but we should be willing to imitate the fidelity and courage
of the Baptist, though the wrath of a king might be pro-
voked by it, and imprisonment or martyrdom might be its
reward. I hope such considerations as these may effectu-
ally obviate the excuses which indolence or cowardice
may be ready to form for our neglect of men's souls, es-
pecially when we go on,

( II.) To consider the great evil of that neglect, as it

/

ON THE NEGLECT OF SOULS. 29

appears in the sight of God, notwithstanding all these ex-
cuses, or any of the like kind, with which we may endea-
vour to palliate it.

But who can fully represent it, as it appears to his capa-
cious and all-penetrating view ! What human mind can
conceive the infinite evil ! It is not, sirs, a subject on which
to display the wantonness of wit, or the colourings of ar-
tificial harangue ; a terrible kind of solemnity attends it,
and I attempt the display of it with fear and tresabling.
If it seem a light matter to us to forbear to deliver those
that, in this sense, are drawn unto deaths and them that
are thus ready to perish, consider, my brethren, and oh !
may my own conscience always consider, what the death
of the soul is ! How many wretched souls are continually
dying around us ! What gracious provision God has made
to prevent it! and what peculiar obligations we are under,
to labour to the utmost for the preservation of their lives I

1. Let us think what the death of the sold is.

The apostle James intimates, that it is a thought of great
importance, when he says, " He that shall turn a sinner
from the error of his way, shall save a soul from death."
As if he had said. Do but reflect what that is, and you will
find your success is its own I'eward. We well know that
to save a soul from death is not merely to prevent the ex-
tinction of its being, though even that were much ; but to
prevent its positive, its lasting, its eternal misery. It is to
prevent its being slain by the pointed and flaming sword of
divine justice.

It is a tragical spectacle to behold a criminal dying by
human laws, even where the methods of execution are gen-
tle ; as, through the lenity of ours, they generally are
amongst us ; and; I doubt not, but it would grieve us to the

heart to see any who had been under our ministerial care
3*

30 THE CHRISTIAN PASTOR's MANUAL.

in that deplorable circumstance ; but oh ! how much more
deeply must it pierce our very souls to see them led forth
to that last dreadful execution, with those of whom Christ
shall say, "As for these mine enemies, who would not that
I should reign over them, bring them forth, and slay them
before me !" Oh, how will it wound us to hear the begin-
ning of those cries and wailings which must never end !
How shall we endure the reflection, " These wretches are
perishing for ever, in part because I would not take any
pains to attempt their salvation 1" — and is this so strange a
supposition, that some, once under our ministry, may then
perish in our sight ? Would to God that it were only less
probable ! But, on the contrary, let us,

2. Consider, how many souls, precious and immortal as
they are, seem to be continually dying around us !

Are there but few that miscarry ? Let Peter inform us,
when he says, That " the righteous scarcely are saved."
Yea, let our Lord himself inform us, when he says, " Strait
is the gate and narrow is the way that leadeth unto life,
and few there be that find it ; whereas wide is the gate and
broad is the way that leadeth to destruction, and many
there be that go in thereat." We grieve to see epidemical
distempers prevailing around us ; we are ready, as Provi-
dence calls us, to visit the sick and the dying ; and could
take little pleasure in our health, if we did not endeavour
to succour them, as we have opportunity.

But let us look round and see whether that distemper
which threatens the death of souls, be not epidemical in-
deed. With all the allowances which that charity can
make which believcth all things, and hopeth all things,
which it can with any shadow of reason hope and believe,
— must we not own that there are marks of eternal death
on many? — and that there are many more in whom we can

ON THE NEGLECT OF SOULS. 31

see nothing which looks hke a token of spiritual life? So
that the best we can say of them is, that possibly there
may be some latent sparks of it concealed in tiie heart,
which as yet produce no effect to the honour of their pro-
fession, or the benefit of the world. In the meantime,
sinners are spreading the infection of their infidelity and
their vices far and wide; as if, like some illustrious
wretches that have been miscalled heroes, they accounted
the destruction of numbers their glory. Can we behold
such a contagion spreading itself even in the Christian
church, which ought to be healthful as the regions of Par-
adise, and not bitterly lament it before God 1 — or can we
seriously lament it, and not endeavour its redress ? — espe-
cially when we consider,

3. What gracious provision God hath made to prevent
their death. " Is there not indeed balm in Gilead ? Is
there not a Physician there ?" — even this glorious gospel of
the blessed God, whose efficacy we have so often heard of
and seen! And shall they yet perish? Adored be the
riches of divine grace, we know (and it is infinitely the
most important part of all our knowledge) that there is a
rich and free pardon proclaimed to all that will sue for it,
and accept the benefit in a proper, that is, a grateful man-
ner ; for cordial acceptance and real gratitude are all it
demands. One would expect the tidings should be as life
to the dead ; but we see how coldly they are received —
how shamefully they are slighted — how generally, yea,
how obstinately they are rejected ; and what is the conse-
quence? Refusing to believe on the Son of God, they shall
" not see life but the wrath of God abiding on them," with
an additional weight of vengeance, as it well may.

Now, is not this enough to make our very hearts bleed
to think that immortal souls should die under the gospel ?

32 THE CHRISTIAN PASTOR's MANUAL.

yea, die under aggravated guilt and ruin ! So that, in-
stead of being any thing the better for this delightful mes-
sage of peace and grace, they should be for ever the worse
for it, and have reason to wish, throughout all eternity,
thev had never seen the faces, nor heard the voices of
those that brouo;ht it, but had been numbered amoncr the
sinners of Tyre and Sidon, of Sodom and Gomorrah.

If we do not, on the express authority of our Lord, be-
lieve this to be the case with regard to impenitent sinners
under the gospel, we are not Christians even of the lowest
class ; but if we do not believe it, and are not affected with
it so far as to endeavour their recovery, I see not how any
regard to our own temporal interest, or that of others, can
entitle us to the character, either of prudence or humanity;
even though we had not been distinguished by a public of-
fice in the church, but had passed through life in the sta-
tion of the obscurest among our hearers ; but it is impossi-
ble I should do justice to my argument, if I do not urge,

4. The consideration of the peculiar obligations we are
under to endeavour the preservation of souls, not only in
virtue of our experience as Christians, but of our office as
ministers.

If we were only to consider our experiences as we are
Christians, if we have any thing more than the empty
name, that consideration might certainly afford us a very
tender argument to awaken our compassion to the souls of
others. We know what it is ourselves to be upon the
brink of destruction, and in that sad circumstance to obtain
mercy; and shall we not extend mercy to others'/ We
have looked to Jesus, that we might live ; and shall we not
point him out to them ? We have tasted that the Lord is
gracious ; and shall we not desire to communicate the same
happy relish of his grace to all about us ? He has mag-

ON THE NEGLECT OF SOULS. 33

nified the riches of his pardoning love to us : and shall we
not, with David, resolve that we will endeavour to teach
transgressors his ways, and labour to promote the conver-
sion of sinners unto him ? Even now he is keeping our
souls, his visitation preserves our spirits ; and, as it is by
his grace that we are what we are, it is by having obtained
help from him that we continue unto this day ; and shall
his grace, daily bestowed upon us, be in vain? — shall not
we have compassion on our fellow-servants, as the Lord
continually hath pity on us?

But our office as ministers completes the obligation, when
we consider the view in which the word of God represents
that office, and the view in which we ourselves have re-
ceived it.

As for the former of these, we are all acquainted with
those representations ; and it is greatly to be wished, for
our own sake and that of our people, they may be very
familiar to our minds. Let us often listen with becoming
attention to the blessed God as speaking to us in those
words which he once addressed to the prophet Ezekiel,
that faithful approved servant of the Lord : " Son cf man,
I have made thee a watchman to the house of Israel ;
therefore, hear the word at my mouth, and give them
warning from me. When I say to the wicked, Thou shalt
surely die ; and thou givest him not warning, nor speakest
to warn the wicked from his evil ways to save his life, —
the same wicked man shall die in his iniquity ; but his
blood will I require at thine hand :" — and with apparent
reason may the sentinel be punished for the desolation
which the enemy makes, while, instead of watching, he
sleeps.

We are elsewhere represented as men of God, as sol-
diers of Jesus Christ, as made overseers or bishops by the

34 THE CHRISITAN PASTOR's MANUAL.

Holy Ghost, as under-shepherds in subordination to Christ,
the great Shepherd and Bishop of souls ; and should not
the thought, gentle as it is, awaken us to diligent inspec-
tion over the sheep he has committed to our care? Other-
wise, we are but images of shepherds, as it is represented in
those lively and awful words of God, by Zechariah, which
methinks might strike terror aud trembling into many,
who, in the eye of the world, may seem the happiest of
their brethren : — " Wo to the idol-shepherd that leaveth
the flock." The sword of divine vengeance, which, by
his negligence, he has justly incurred, " shall be upon his
arm, and upon his right eye;" upon that eye which should
have watched over the flock, and that arm which should
have been stretched out for its rescue ; so that he shall be
deprived of those capacities he abused, and be made mi-
serable in proportion to that abuse ; for " his arm shall be
clean dried up, and his right eye shall be utterly darkened."
Such we know are the pathetic views which the Scripture
gives us of our office, and of the guilt and danger attend-
ing^ the nesjlect.

I might, if my time would admit, further urge the views
with which we have ourselves received it, and engaged in
it. Most of us, when we undertook the pastoral charge,
solemnly recorded our vows before God, " that we would
endeavour, with all diligence and zeal, to attend to the ser-
vices of this holy function ; that we would be instant in
season and out of season, and labour to discharge the pri-
vate as well as public duties of the ministerial life."

These vows of God are upon us ; and every ordination
of any of our brethren at which we assist, adds a farther
and solemn obligation to them. Lot us, therefore, take
the greatest care that we do not deal deceitfully and un-
faithfully both with God and man. For it is most evident

ON THE NEGLECT OF SOULS. 35

that, though the neglect of immortal souls is very criminal
in every rational creature, it is most of all so in us who
have so deliberately and so publicly undertaken the charge
of them.

It would, indeed, in this case, not only be cruelty to
them, but the basest treachery and ingratitude to our great
Lord, who has lodged such a trust in our hands: a trust
which evidently lies so near his heart. Having redeemed
his people with his own blood, he commits them to our
care; and, having acquired to himself the most tender
claim to our love that can be imagined, he graciously re-
quires this evidence of it. That we should feed his sheep,
yea, his lambs ; so putting our office in the most amiable
and tender view, and bringing in every sentiment of grate-
ful friendship to excite our diligence in it.

However we may regard it, I doubt not but our blessed
Redeemer considers it as the greatest favour, and the high-
est honour he could have conferred upon us; that, being
returned to his throne in the heavens, he should choose us
to negotiate his cause and interest on earth, and should
consign over to our immediate care that gospel he brought
down from heaven, and those souls which he died to save;
and that he should make it the delightful labour of our life
to follow him in his own profession and employment, to
be, of all our fellow-creatures, his most immediate repre-
sentatives, and, in humble subordination to him, saviours
of men. Does not the very mention of it cause our hearts
to glow with a fervent desire and generous ambition of an-
swering so high a confidence ? Could any one of us en-
dure the thought of betraying it?

How could we, in that case, lift up our faces before him
when we shall, as we certainly must, see him, eye to eye!
Yes, my brethren, let us every hour recollect it ; our Mas-

36 THE CHRISTIAN PASTOr's MANUAL.

ter will ere lona; come and reckon with us: he will " ren-
der to every man according to his works," as my text ex-
presses it, in exact harmony with the language of the New
Testament; and which of us would not then wish to ap-
pear before him, as those that have been faithfully attached
to his cause, and have distinguished themselves by a zeal
for his service? Shall we then, any of us, repent of our
activity in so good a work? Shall we wish that we had
given more of our time to the pursuit of secular interest,
or the curiosities of literature, and less to the immediate
care of souls? Oh, my brethren, let us be wise in time!
We have but one life to spend on earth, — and that a very
short one too ; let us make the best of it ; and lay it out
in such kind of employments as we verily believe will give
us most satisfaction in the closing moments of it, and when
eternity is opening upon us. It is easy to form plausible
excuses for such a conduct: but our own hearts and con-
sciences would answer us, if we would seriously ask them
what the course of life in the ministerial office is which
will then afford the most comfortable review, and through
the riches of divine grace, the most pleasing prospect. — T
should now proceed,

( III.) To the farther application of these things, in some
practical inferences from them : —

1. You have all, I doubt not, prevented me in reflecting
on the reason we have to humble ourselves deeply in the
presence of the blessed God, while we remember our faults
this day. I do not indeed at all question, but that many of us
have set before our people life and death ; and have in our
public addresses urged their return to God, by the various
considerations of terror and of love, which the thunders of
Mount Sinai and the grace of Mount Zion have taught us.
We have on great occasions visited them ; and entered into

ON THE NEGLECT OF SOULS. 37

some serious discourse with them ; and have often, and
I would hope more or less daily borne them on our hearts
before God in our seasons of devout retirement. Blessed
be God that in these instances we have, in any degree, ap-
proved ourselves faithful ! It must give us pleasure in the
review; but, oh, why have not our prayers been more
frequently presented, and more importunately enforced?
Why have we not been more serious and more pressing in
our private addresses to them, and more attentive in our
contrivances, if I may so express it, to catch them* in the

* On June the 30th, 1741, a meeting of ministers had been held
at Denton, Huntingdonshire, and after that a private conference, in
which Dr. Doddridge presented hints of a scheme for the Revival of
Religion; and which was approved not only at the Denton confer-
ence, but also by some of the most eminent of the London ministers'
of different denominations, and at a meeting of ministers which was
held at Northampton the August following. Then it was agreed to
take them into a more particular consideration, in a conference at
the next assembly, to be held at Kettering, the 15th of October.
To that ciinference this discourse was introductory. The result was,
that the scheme was approved with a few other particulars which
had not before occurred, and measures were taken to carry them into
execution ; and as they were printed originally with the discourse
in the form of Resolutions, we subjoin them here : —

I. That it may tend to the advancement of religion, that the min-
isters of this association, if they have not already done it, should
agree to preach one Lord's day on family religion, and another on
secret prayer ; and that the time should be fixed, in humble hope
that concurrent labours, connected with concurrent petitions to the
throne of grace, may produce some happy effect.

IL That it is proper that pastoral visiting should be more solemn-
ly attended to ; and that greater care should be taken in personal in-
spection than has generally been used ; and, that it may conduce
to this good end, that each minister should take an exact survey of
his flock, and note down the names of the heads of families, the
4

38 THE CHRISTIAN PASTOr's MANUAL.

net of the gospel ? Let us ask our own consciences this
day, as in the presence of God, if there be not reason to

children, the servants, and other single persons in his auditory, in
order to keep proper memorandums concerning each ; that he may
judge the better of the particulars of his duty with regard to every
one, and may observe how his visits, exhortations, and admonitions,
correspond to their respective characters and circumstances.

III. That consequent on this survey it will be proper, as soon as
possible, and henceforward at least once a year, to visit, if it be prac-
ticable, every head of a family under our ministerial care, with a
solemn charge to attend to the business of religion in their hearts
and houses, watching over their domestics in the fear of the Lord, —
we, at the same time, professing our readiness to give them all pro-
per assistance for this purpose.

IV. That it will be highly expedient, immediately, or as soon as
may be, to set up the work of catechising in one form or another,
and to keep to it statedly for one half of the year at least ; and that
it is probable, future counsels may ripen some scheme for carrying
on this work in a manner which may tend greatly to the propagation
of real, vital, cathoUc Christianity, in the rising generation.

V. That there is reason to apprehend, there are in all our con-
gregations some pious and valuable persons, who live in a culpable
neglect of the Lord's Supper; and that it is our duty particularly
to inform ourselves who they are, and to endeavour by our prayers
to God, and our serious addresses to them, to introduce them into
communion (to which I question not we shall all willingly add) ;
cautiously guarding against any thing in the methods of admission
which may justly discourage sincere Christians of a tender and
timorous temper.

VI. That it is to be feared, there are some, in several of our com-
munions at least, who behave in such a manner as to give just of-
fence ; and that we may be in great danger of making ourselves
" partakers of other men's sins," if we do not animadvert upon them ;
and that, if they will not reform, or if the crime be notorious, we
ought, in duty to God, and to them, and to all around us, solemnly
to cut them off from our sacramental communion, as a reproach to
the Church of Christ.

ON THE NEGLECT OF SOULS. 39

apprehend that some who were once our hearers, and it
may be our dear friends too, have perished through our

VII. That it may, on many accounts, be proper to advise our
people to enter into little bands, or societies, for religious discourse
and prayer ; each consisting of six or eight, to meet for these good
purposes once in a week or a fortnight, as may best suit with their
other engagements and affairs.

VIII. That it might be advisable, if it can be done, to select out
of each congregation under our care, a small number of persons re-
markable for experienced prudence, seriousness, humility, and zeal,
to act as a stated council for promoting religion in the said society :
and that it would be proper they should have some certain times of
meeting with each other and with the minister, to join their counsels
and their prayers for the public good.

IX. That so far as we can judge, it might, by the divine blessing,
conduce to the advancement of these valuable ends, that neighbour-
ing ministers, in one part of our land and another (especially in this
county) should enter into associations, to strengthen the hands of
each other by united consultations and prayer : and that meetings
of ministers might, by some obvious regulations, be made more ex-
tensively useful than they often are. In which view it was farther
proposed (with unanimous approbation) that these meetings should
be held at certain periodical times : That each member of the asso-
ciation should endeavour, if possible, to be present, studying to or-
der his affairs as to guard against unnecessary hinderances : — That
public worship should begin and end sooner than it commonly has
done on these occasions : — That each pastor preach at these assem-
blies in his turn: — That the minister of the place determine who
shall be employed in prayer: — That after a moderate repast, to be
managed with as little trouble and expense as may be, an hour or
two in the afternoon be spent in religious conference and prayer,
and in taking into consideration (merely as a friendly council, and
without the least pretence to any right of authoritative decision) the
concerns of any brother, or any society, which may be brought be-
fore us for our advice : — And finally, that every member of this as-
sociation shall consider it as an additional obligation upon him to

40 THE CHRISTIAN PASTOr's MANUAL.

neglect; and are gone to eternal destruction for want of
our more prudent, more affectionate, and more zealous
care for their deliverance?

In these instances, my brethren, though it is dreadful to
say it, and to think it, yet jt is most certain that we have
been, in part, accessary to their ruin ; and have reason to
say, with trembling hearts, and with weeping eyes, Deliver
us from blood-guiltiness, from the blood of these unhappy
souls, Oh God, thou God of our salvation ! And we have
need, with all possible earnestness, to renew our applica-
tion to the blood and righteousness of a Redeemer : not
daring to mention any services of our own as matter of

endeavour to be, so far as he justly and honourably can, a friend and
guardian to the reputation, comfort, and usefulness of all his brethren.

X. That it may be proper to enter into some farther measures to
regulate the admission of young persons into the ministry. I will
take leave to add one particular more, vphich has since occurred to
my thoughts, and which I here submit to your consideration, and to
that of my other Reverend Brethren, into whose hands they may
fall, especially those of our own association, viz.

XI. Whether something might not be done, in most of our con-
gregations, towards assisting in the propagation of Christianity
abroad, and spreading it in some of the darker parts of our own land ?
In pursuance of which it is further proposed, that we endeavour to
engage as many pious people of our respective congregations as we
can, to enter themselves into a society, in which the members may
engage themselves to some peculiar cares, assemblies, and contribu-
tions, with a regard to this great end. A copy of sueh an associa-
tion I am endeavouring to introduce among my own people, and
several have already signed it. It is a feeble essay ; and the effects
of it in one congregation can be but very small ; but if it were gene-
rally to be followed, who can tell what a harvest such a little grain
might at length produce. May God multiply it a thousand-fold !

P. Doddridge.
J^orthampton, Feb, 1, 1741-2.

ON THE NEGLECT OF SOULS. 41

confidence in his presence; how highly soever others may-
have esteemed them, who candidly look on the little we
do, and perhaps make more charitable excuses for our ne-
glect than we ourselves can dare to urge before God. Let
the remembrance of these things be for a lamentation ; and
while it is so,

2. Let us seriously consider what methods are to be
taken to prevent such things for the time to come.

They that have perished have perished forever, and are
far beyond the reach of our labours and our prayers; but
multitudes to this day surround us, who stand exposed to
the same danger, and on the very brink of the same ruin ;
and besides these dying sinners, who are the most com-
passionate objects which the eye of man or of God beholds
on this earth of ours, how many languishing Christians
demand our assistance ! or, if they do not expressly de-
mand it, appear so much the more to need it ! Let us look
round, my brethren, I will not say upon the nation in gen-
eral, but on the churches under our immediate care, and
say, whether the face of them is such as becomes the so-
cieties of those whom the Son of God has redeemed with
his own blood; and of those that call themselves the dis-
ciples and members of a once crucified and now glorified
Jesus 1 Is their whole temper and conduct formed upon
the model of his gospel? Are they such, as we would de-
sire to present them before the presence of his glory ?
What is wanting cannot be numbered ; and perhaps we
may be ready, too rashly to conclude, that what is crooked
cannot be made straight. — Nevertheless, let us remember,
it is our duty to attempt it, as prudently, as immediately,
and as resolutely as we can. Many admirable advices for
that purpose our fathers and brethren have given us ; par-
ticularly Dr. Watts, in the first part of his Humble At-

42 THE CHRISTIAN PASTOr's MANUAL.

tempt for the Revival of Religion^ and Mr. Some in his
sermon on the same subject: excellent treatises, which, re-
duced into practice, would soon produce the noblest effects.
That those important instructions may be revived, and
accommodated to present circumstances, with such addi-
tions as those circumstances require, we are this day, hav-
ing united our prayers, to unite our counsels. I will not
anticipate what I have to offer to your consideration in the
more private conference, on which we are quickly to enter.
To form proper measures will be comparatively easy ; to
carry them strenuously into execution, will be the great-
est exercise of our wisdom and piety. May proportionable
grace be given to animate us, and to dispose them that are
committed to our care to fall in with us, in all our attempts
for the honour of God, and for Iheir edification and com-
fort !

OF PREACHING CHRIST.

BY THE REV. JOHN JENNINGS.

Professing ourselves Christians, I hope, we are satisfied
upon careful and rational inquiry, that the religion of Jesus
comes from God ; and that it is a most glorious dispensa-
tion, no less for the sublime wonders of its doctrine, than
the divine purity of its precepts. Now in all the peculiar
glories of this religion, Christ is interwoven like Phidias*
name in the shield, which could not be effaced without de-

OF PREACHING CHRIST. 43

stroying the shield itself; so that preaching Christ and
preaching the gospel are, in Scripture style, synonymous
terms.

( I.) To preach Christ, therefore, is our charge, our
business, and our glory, But, " who is sufficient for these
things 1 " Give me leave, then, my dear brethren and
friends, to remind myself and you, what regard a minister
should have to our Redeemer in his preaching.

1. Let us make Christ the end of our preaching. If we
seek principally to please men, then are we not the ser-
vants of Christ. If we look no farther than our own repu-
tation, or temporal advantage, appropriating our talents to
our own private use, how shall we make up our accounts
to our divine Master?

Our ultimate end should be the personal glory of Christ.
That the glory of Christ, as God is ihe ultimate end of the
gospel, none can doubt ; so that it is said of this divine
Person, " All things are for him, as well as by him ;" Is
he not worth ten thousand of us ? Of more worth than the
world ; the only begotten Son of God, whom the highest
angels adore 1 Now if the glory of Christ's person be the
principal end in the divine schemes and actings, it should
also be our highest view and design.

Again, as the glory of Christ's 'person, should be our ul-
timate end, so the advancement of his kingdom of grace
among men should be our subordinate end. The immedi-
ate design of the gospel is the recovery of fallen creatures
to holiness and happiness. Christ is " come into the world
to save sinners ;" and he sends us to preach his gospel, in
order " that men might live soberly, righteously, and god-
ly, looking for the blessed hope." We should not think it
enough to inform, to amuse, to please, to affect, but we
must aim farther to bring them to trust in Christ, to be

44 THE CHRISTIAN PASTOR S MANUAL.

penitent and holy ; and every subject must be managed
with this view. And let it be our great care, on a specula-
tive subject, still to keep the end in view, and apply it
practically.

Let us by all means endeavour to save precious souls,
but yet aim at a higher end, that we ourselves may be " a
sweet savour of Christ unto God;" and then, though we
miss of our secondary end, and are not as we could wish,
" the savour of life unto life" to any great number, yet in
being " the savour of death unto death to them that perish,"
we shall be the instruments of glorifying the justice and
loncf-suffering of Christ, and be witnesses for God, "that
there has been a prophet amongst them." Our primary
end is answered, " our labour is with the Lord," and
we in the meantime are supported, "though Israel be not
gathered," for " the word shall not return empty."

Nay, further, it is not enough that the strain of our
preaching be adapted to the true design of the gospel, but
we must at heart sincerely intend it ; otherwise, though our
discourses be unexceptionable, and others be saved through
our ministry, yet if our designs be wrong and base, we
" shall be castaways."

2. Let Christ be the matter of our preaching. Let us
display the divine dignity and loveliness of his person, as
" God manifest in the flesh." — unfold his mediatorial office,
the occasion, the design, and purport of his great under-
taking,— remind our hearers of the particulars of his incar-
nation, life, death, resurrection, ascension, and intercession,
— set forth the characters he bears, as a prophet, priest, and
king ; as a shepherd, captain, advocate, and judge. Let
us demonstrate the sufficiency of his satisfaction, the tenor
and excellence of the covenant confirmed with and by him,
our justification by his righteousness, adoption through our

OF PREACHING CHRIST. 45

relation to him, sanctification by his Spirit, our union with
him as our head, and safe conduct by his providence ; and
how pardon, grace, and glory accrue to the elect through
his suretyship and sacrifice, and are dispensed by his hand.
Let us declare and explain his most holy laws in his name,
and teach the people whatever duties he has commanded
to God, our neighbour and ourselves ; — quicken the saints
to duty, raise their hopes, establish and comfort their souls,
by the exceeding great and precious promises of the gos-
pel, which in him are " yea and amen." — I give but short
and imperfect hints of these things, and refer to the apos-
tolical writings, which are made up of discourses on these
and such like topics.

3. Let a continual regard to Christ distinguish our ser-
mons on any subject from discourses on mere natural re-
ligion. If we speak of the perfections of God, let us con-
sider them as shining in his Son, " who is the brightness
of his Father's glory, and express image of his person,"
and exemplified in his undertaking. If we set forth gospel
blessings and promises, let us consider them as purchased
by a Saviour's blood, and distributed by his bounty ; for
" by his own blood he has obtained eternal redemption, and
from him the whole body is supplied." If we take notice
of the providence of God, let us not forget that "all power
is given to Christ, in heaven and in earth," and that " he
is head over all things to the church." If by the terrors of
the last judgment we persuade men, let " the wrath of the
Lamb" be denounced, while the reckoning is represented
as most dreadful for abused grace and a slighted Saviour;
for " this is the condemnation." And when we are assist-
ing the devotions of the people, the same regard to Christ
should be observed.

When we are discoursing on the subject of duty, Christ,

46 THE CHRISTIAN PASTOR's MANUAL.

as the most powerful motive, is by no means to be forgot-
ten ; for to persuade men to practical godliness is one of
the most difficult parts of a minister's work. Men will
hear a speculative discourse with a curious satisfaction,
and attend to the displays of God's grace with some joy ;
nay, a Felix may tremble when judgment is preached.
Many, indeed, will bear to hear of duty too ; but to induce
them to practise it, hie labour^ hoc opus. Here we have
need to call in all helps, and take all advantages, which
the gospel, as well as the light of nature, can furnish. In
other discourses we are rather attacking Satan's outworks,
a blind and prejudiced understanding ; but, in practical
subjects, we assault his strongest fort, corrupted will. We
may gain the understanding on our side, with some share
of the affections ; but to subdue a perverse will, in favour of
practical Christianity, is not so easy a thing, that we can
afford to spare any important motive or quickening consid-
eration.* But here I must be more particular in explain-
ing how we should regard Christ in preaching duty.

* lu reference to what is advised in this and the following sections,
a young preacher will do well to read, with devotion and care, those
parts of Mr. Matthew Henry's practical and incomparable Exposi-
tion, which relate to the subject he would preach upon. He will
also find in the works of Mr. Arthur Hildersham, his Exposition of
Psalm, i. and John iv. an uncommon degree of sacred skill, in re-
commending duty and practice from Christisn motives, worthy of
assiduous imitation.

Perhaps this may be the most proper place to recommend a work
lately published, viz. .5 Practical View of the prevailing Religions
System of professed Christians, in the higher aiid middle Classes
in this Country, contrasted tvith real Christianity, by W. Wilber-
force, Esq. — a work which, for excellency of plan, a strain of mas-
culine eloquence, acuteness of discernment, and force of reasoning,
and above all, a spirit of sublime devotion, is not perhaps equalled

OF PREACniNG CHRIST. 47

(I.) We should represent duty as the fruit of faith in
Christ, and love to him. When by faith we behold a cru-
cified Jesus, do we not tremble at the severity of God's jus-
tice, and hate those sins that occasioned his sorrows 1
When we consider that " by his stripes we are healed,"
can we forbear to love him who first loved us 1 Shall we
not live to him that died for us 1 Can we have the heart
to crucify him afresh 1

From such actings of faith and outgoings of love, flows
that divine temper which constitutes the new creature, and
lays the foundation of all right gospel obedience. Thus,
therefore, let us continually trace gospel duties up to their
fountain head, that the people may learn, that it is not out-
ward reformation which will stand the test in the day of
judgment, but an inward renewal of the soul ; that " the
tree must first be made good, before there can be any good
fruit ;" and that all must be done for Christ's sake, and
flow from " faith working by love."

(2.) Let us enforce duties with motives respecting Christ.
As grateful love to him should constrain us, fear of his
wrath should awe us, if we would approve ourselves the
disciples and followers of Christ, and enjoy communion
with him ; if we would promote his honour and interest,
and possess joy and not confusion, at his appearing. Not
that we should neglect any motives which the light of na-
ture can furnish, and are level to the capacities of the peo-
ple ; for we have need enough of all ; but if we go no fur-

in our language ; nor is it a small part of its excellence that it re-
presents duty, according to our author's advice, as the fruit of faith
and love, enforcing obedience with motives respecting Christ, to be
performed by his grace, and acceptable through his merits. — Dr.
Williams,

48

ther, our exhortations will want far the greatest part of
their weight. We must " beseech and exhort by the Lord
Jesus."

(3.) Let us inculcate duties, as to be performed by the
£rrace of Christ ; telling the people that our fruitfulness de-
pends on our being ingrafted into this vine ; that there is no
holy walk without being " led by the Spirit, and when we
do good, it is not we, but the grace of God that is in us;
that out of a sense of weakness we are to be made strong,
through Christ strengthening us."

(4.) Let us consider all good works as acceptable through
the merits of Christ ; and remind our hearers, that could
we do all, we were but "unprofitable servants;" and that
we must seek to be found at last, not having our own right-
eousness, but that which is of God by faith.

4. Let us express ourselves in a style becoming the gos-
pel of Christ; not with great swelling words of vanity, or
in the style of the heathen sophists, or words that man's wis-
dom teacheih, and perhaps sound best in our own ears ;
but let us use " great plainness of speech," and seek to find
out such " acceptable words" as may best reach the under-
standing and affections of the bulk of an auditory.

As for the affectionate part of a discouse, brethren, I
suppose you allow, upon a view of ancient and modern
learning, that the men of the east, and next to them the
ancient Greeks, excelled in fire, and works of imagination;
and yet the moderns, inhabiting milder western climates,
even the French, from whom, on many accounts, we should
expect the most of this sort, produce but an empty flash,
in comparison with the solid heat of the ancients ; and
rather amuse us with little delicacies, than, by masterly
strokes, command our whole souls. Now the Scriptures
are the noblest remains of what the east has produced, and

OF PREACHING CHRIST. 49

much surpass the best of the Greeks in the force of their
oratory. Let us, therefore, take their spirit and style, and
thence borrow bold figures and allusions, strong descrip-
tions, and commanding address to the passions; but I am
prevented in all I would say on this important head, by the
Archbishop of Cambray's Dialogues concerning Elo-
quence, which I am as little capable of improving upon, as
I am of commending them as they deserve."*

(II.) And now, brethren, let me lay before you some
reasons and motives, to back this friendly admonition con-
cerning preaching Christ.

1. It is the only way to have our labours accepted of
Christ, and to have communion with him in oiir work. —

* The sublime Fenelon's Dialogues on Eloquence are deservedly
mentioned, by many writers of eminence, with a sort of respect bor-
dering on veneration ; and no wonder, for such a union of the sub-
lime and simple, of learning and familiarity, of judicious criticism
and happy illustration ; and unaffected humility and warm benevo-
lence, delicate taste and solid sense ; and above all, such reverence
for sacred things, blended with a subject so often employed by hu-
man vanity and pride, are superior excellencies very rarely found.

Dr. Dodridge (Fam. Expos, on John xiv. 2. Improvem. Note)
having alluded to a beautiful observation of this author, says, " This
is the remark of the pious Archbii^hop of Cambray, in his incompar-
able Dialogues on Eloquence ; which, may God put it into the hearts
of our preachers often and attentively to read !" — Another able
judge on this subject thus expresses himself: — " But what need I
enter further into the detail of pulpit-eloquence ] If you want to
see the whole machinery and apparatus of it displayed in the cora-
pletest manner, I refer you to the great and good Prelate of Cam-
bray's Dialogues on that subject ; who was himself the justest critic,
and one of the best models of eloquence that I know." Fordyce'a
Theodofus, p. 150. Lond. 1755. For a brief but striking charac-
ter of the eloquence of Fenelon, see the Abbe Maury's Principlea
of Eloquence, sect. Iv. — dr. wili.iams.
5

50 THE CHRISTIAN PASTOR's MANUAL.

Even Paul cries out, " Who is sufficient for these things?"
With how much more reason may we do so ? Does not
our cheerful progress in our work depend on a divine affia-
tus, and the spirit dispensed by Christ ? but if we take lit-
tle notice of him in our preaching, and do not distinguish
ourselves from the moral philosophers of the Gentiles, how
can we expect any more of this enlivening and encourag-
ing presence of Christ than they had? Nay, we have less
ground to expect it, if we slight wilfully so noble a revela-
tion, with which they were never favoured.

2. It is the only way to win souls to Christ, and to
make them lively Christians. The success of the gospel
is owing, certainly, no less to the power of its motives,
than to the clearness, fulness, and purity of its precepts.
These peculiar motives of the gospel have all such a re-
spect to Christ, that they are enervated if he be disre-
garded. The gospel is what God in his unfathomable wis-
dom has fixed upon, as the grand mean to reform man-
kind, and save them ; and he seems in honour concerned
to crown it with greater success than any other scheme
whatsoever. " The preaching of Christ crucified is the
power of God." If, by suppressing a part, we maim the
gospel, we can expect in the nature of things, but a very
defective success. Nay, may we not fear that God's hon-
our is concerned, in such a case, to blast us while we la-
bour almost in vain ?

Observation agrees with this theory. The great mas-
ters of reason, who have less regard to Christ in their
preaching, may, indeed, have a charm for one of an hun-
dred, who have a taste for the beauties of fine reasoning,
and be of use to them, while the bulk of an auditory is
asleep. Alas ! with what heart can we go on, entertaining
two or three, while starving most of the souls in an audi-

OF PREACHING CHRIST. 51

tory ? May we not also observe a happier effect of a strain
prudently evangelical on Christians themselves : that they
who sit under it are more lively, zealous, ready to every
good work, and heavenly. minded, than those Christians
who have heard less of the gospel 7

3. It is a direct imitation of the Apostles of Christ.
Christ himself, whilst upon earth, preached the gospel in
parables, in a concealed manner, distantly, and with re-
serve. He could not so fully take the advantage of his
resurrection, satisfaction, ascension, and the like, not yet
done, made or proved. He had many things to say, which
his disciples could not then bear ; but he declares them af-
terward by his Spirit in his Apostles. They therefore are
the true pattern of our preaching now, after the mystery
of redemption is brought to light, and hath its full evi-
dence.

How then did the Apostles preach Christ ? It is endless
to attempt a full detail of particulars; any part of the apos-
tolical writings is authority sufficient to our purpose ; and
therefore I have been sparing in quotations all along, as
needless to those who will look into these writings with
this view ; and here we do not desire to insist upon any
passages in their writings which may be supposed to be
written for reasons peculiar to that age and country in
which the Apostles wrote, and in which perhaps we are
not so much obliged to imitate them in our preaching ; for
what will remain, after all these are put out of the account,
will, I am satisfied, be as full to our purpose as those that
are struck off.

I shall then, by way of specimen, select some of the
Apostles' discourses on moral duties, where we are most
apt to forget Christ, or a due respect to him ; that it may at

52 THE CHRISTIAN PASTOr's MANUAL.

once appear that the Apostles neither shunned the pressing
of such duties, nor disregarded Christ in treatins of them.

Honesty is pressed by these motives : — " The unright-
eous, thieves and extortioners shall not inherit the kingdom
of God" (which, in the style of the New Testament, is
Christ's kingdom of grace and glory.) That Christians
are "converted by the Spirit of Christ, and justified by his
righteousness." Chastity is enjoined, as " our bodies are
members of Christ, as we are one spirit with him, temples
of the Holy Ghost, and bought with a price." Alms-giving
is recommended, as it brings a large tribute of "praise to
God for our subjection to the gospel of Christ — and Christ
became poor for our sakes." — Evil -speaking is forbidden,
because "we were foolish and wicked; but the grace of
God has made the difference ; not for our righteousness,
but of his free mercy he has regenerated us, and given us
his Holy Spirit, through Jesus Christ, by whom we are
justified and heirs of glory." — Subjects are commanded to
obey magistrates, because " the gospel is come, and we
should put on Christ Jesus." — Husbands are charged " to
love their wives, as Christ loved the Church." The obe-
dience of wives is urged, because " the husband is the
head of the wife, as Christ is the head of the Church."
Servants are exhorted to their duty, as they would "adorn
the doctrine of Christ, because grace so teacheth, and that
we look for Christ's appearance, who gave himself for us
that we might be holy." — Now what is there in these mo-
tives peculiar to one age or nation ? Are not all these as
good now as formerly? And are men so reaoy in their
duty, that we have no need of them ?

Nay, it is worthy of observation, that the Apostles do
not confine themselves to motives peculiarly adapted to the

OF rUEACHING CHRIST. 53

duty they are pressing, and which serve to enforce one
duty rather than another ; but, as you may see, when such
proper motives are not at hand, they take, without any
scruple, common or general ones,' which will equally en-
force any duty whatsoever.

And why should not we introduce the peculiarities of
the gospel on all occasions, as frequently as the Apostles
did? If our schemes of theology will not allow us, we
have reason to suspect we are in a different scheme from
the Apostles. Are we afraid that men will make perverse
use of such doctrines as the Apostles used for motives?
The Apostles chose to venture it, and why should not we?
If we will not dare to preach such a gospel as may be per-
verted by men of corrupt minds to their own injury, we
must not expect to be instruments of any good. If we
are a " savour of life" to some we must expect to be the
" savour of death" to others, or not preach at all.

1 confess, even the Remonstrant scheme (which, I think,
considerably sinks the doctrines of grace) does allow room
to regard Christ abundantly more than most preachers of
that denomination do. I would meet them on their own
principles ; what hinders their frequently inculcating the
merits of Christ, the depravity of our nature, the necessity
of regeneration, the aids of grace, union and com.munion
with Christ? These topics, it were to be hoped, might
have their effect : but alas ! how ^qw of the Remonstrants
improve to advantage, so much of the gospel as they hold
and receive; and it makes me less inclined to this scheme,
that it so generally draws those that embrace it into a
strain of preaching, even on practical subjects, so different
from that of the Apostles ; and inclines them, I know not

how, to suppress those glorious motives (which yet their

5*

54 THE CHRISTIAN PASTOR's MANUAL.

own principles might allow) by which the Apostles enforced
gospel duties.

4. So only shall we deserve the name of Christian
preachers. Only did I say ; I am afraid this may sound
too harsh. — Come let us put the matter as soft and candid
as common sense will allow us. So shall we most evi-
dently or best deserve this honourable title.

Whilst a preacher keeps off from the peculiarities of the
gospel, and says nothing but what the light of nature
would also suggest and authorize, give me leave to say, a
stranger might possibly doubt whether he is a Deist or a
Christian; the question is like an imperfect mathematical
problem, which equally admits of different solutions.

Suppose the ghosts of Paul and Seneca to come, mere
strangers, into an assembly, where one is haranguing the
people in this abstracted manner, I am apt to think Seneca
would claim him as a philosopher of his own sect and re-
ligion. Now if Paul should also make his claim to him
as a minister of Christ, how could the question be decided,
without allowing Seneca to be a preacher of Christ also?

On the other hand, if a preacher insists upon even the
peculiar and glorious truths of Christianity, but so unhap-
pily manages them, as not to lead people to holiness, and
the imitation of Christ thereby, — what is this to the grand
and full purpose of preaching; or, to the ultimate design
of the gospel 1 Such preachers are quite off that divine
system which is calculated to destroy the works of the
devil, and to teach men sobriety, righteousness, and godli-
ness. It is not only Christ without us we are to preach,
but also Christ in us, and our putting on Christ Jesus, by
a holy heart and life.

If the Apostle James should come again, and make a vis-

OF PREACHING CHRIST. 55

itation to our churches, and hear such a preacher, he would
imagine himself among such people as he writes against
in his epistle; he would be apt, when the minister had
done, in his zeal for Christ, to take the text in hand again,
and supply what the preacher had omitted, viz. the appli-
cation ; and to say to the auditors, " Know ye not that
faith without works is dead 1 " If the preacher should
here interrupt him, saying "Hold, spare your pains, the
Spirit of God will make the application, and teach men
holiness," — would not James reply, " I and the rest of the
Apostles were taught to preach otherwise, and to give par-
ticular exhortations to duty: — we judged we might as well
leave it to the Spirit, without our pains, to reveal the doc-
trine, as to instruct men in the practice of the gospel."

Upon the whole, brethren, let it be our resolution to study
and preach Christ Jesus. On this subject there is room
for the strictest reasoning, and most sublime philosophy ;
it deserves, invites, and inspires the strongest fire of the
orator; in extolling Christ, we cannot shock the most deli-
cate taste by over-strained hyperboles : here the climax
may rise till it is out of sight ; our imagery cannot be too
strong and rich.

Should our Lord himself appear, and give you a charge
at your entrance on the ministry, would he not say (what
indeed he has said already) " As the Father hath sent me,
so send I you to preach the kingdom of God, that every
knee may bow to me, and every tongue confess me.
Teach them to observe all things whatsoever I have com-
manded you: and tell them, that without me they can do
nothing; that when they have done all, they are unprofita-
ble servants, and must be found in my righteousness. Be-
come all things to all men ; seek words which the Holy
Ghost teacheth, that you may gain souls, and bring in my

56 THE CHRISTIAN PASTOr's MANUAL.

sheep, for whom I have laid down my life. If ye love
me, feed my sheep. I have called you friends ; do all in
my name, and to my honour: so I will be with you al-
ways ; and if you thus watch for souls, you shall give up
your account with joy, at my appearing. This is the
preaching which, though it seem foolish to many, shall
prove the power of God, and the wisdom of God. Cast
forth the net on this side, and so may you expect to catch
many souls. Be ye followers of my Apostles, as they
are of me, and in my name shall ye do wonders; if you
preach me, I and mine shall therein rejoice; be not ashamed
of my gospel, and I will not be ashamed of you."

But to arrive at any tolerable perfection in preaching
Christ is a work of time, the result of a careful perusal of
the Scriptures, and studying the hearts of men. It requires
the mortifying of the pride of carnal reason, a great con-
cern for souls, and. a humble dependence on the Spirit of
God, with the lively exercise of devotion in our closets.

As for the reasoning part on the more agreed points of
our religion, a young preacher sooner may get to consid-
erable excellency; but the Christian orator is longer in
finishing. We may soon get necessary truths into our
own minds, and come at minds of our size and taste ; but
by proper motives and ways to reach the souls of a differ-
ent make and turn, even the lowest of the vulgar, is what
very few quickly arrive at ; but let us not despair ; if we
thus regard the Lord Jesus in our ministrations, we may
very reasonably expect the assistance of his Spirit, — and
then we shall be " able to do all things, through Christ
strengthening us."

OF PARTICULAR AND EXPERLMENTAL
PREACHING.

BY THE REV. JOHN JENNINGS.

Rightly to divide the word of truth is the necessary care
of a minister, if he would be " approved of God, and be
a workman that needeth not to be ashamed." — And it is a
skill worth studying for, and labouring to attain : our suc-
cess and the good of souls depend upon it more than is
commonly imagined.

No doubt you may have heard many honest people ex-
press their dissatisfaction with some preachers in such terms
as these : — " They go on constantly in a general way, that
does not come close to the heart, reaches not my case and
experience, and I am not edified by them." Their com-
plaint is not altogether without meaning or reason, as I
hope you will be convinced by and by.

1. To keep a little in view that passage of Scripture I
have mentioned, dividing the word may mean these four
things : — 1. Going through the variety of gospel subjects ;
declaring the whole counsel of God, the doctrines of grace,
threatenings, promises, and the duties of morality ; and
giving each its due proportion.

Some, finding their thoughts flow most readily and af-
fectionately on the dictrines of grace, and that by these
they best command the affections of the hearers, are alto-
gether upon them, and neglect to teach the people to ob-
serve what Christ has commanded them. I bear many of
them witness they have a zeal for God, but I wish it were

58 THE CHRISTIAN PASTOR's MANUAL.

more according to knowledge. They do not sufficiently
consider that holiness is the very design of Christianity ;
and our preaching on other heads is in order the better to
enforce duty, and render men like to Christ.

I am afraid, from what I have observed, that this strain
of preaching will increase the number of those hearers
whom our Saviour describes by the " stony ground," in
the parable of the sower ; namely, such who, though full
of notions and transient affections, and forward in profess-
ing, yet have an unsubdued will, have no root in themselves,
and bring forth no fruit to God. This strain, I fear, though
it may seem to bring many toward Christ, will bring but
few safely to him. Many of their hearers, with Christ
much in their mouths, will prove but hypocrites settled on
their lees, and slaves to lusts. Nor is this strain more
happy for the uniform growth of the sincere Christian.
They that sit under it are too frequently low, imperfect,
and partial in practical goodness ; distempered with con-
ceit and preposterous zeal for words and phrases, and
things of little or no consequence ; perplexed and perplex-
ing others with a thousand groundless scruples ; children
in understanding, and it were happy were they so in malice
too ; but alas ! their narrowness of mind infects the heart
with uncharitable affections.

Others, having not arrived at the relish of the doctrines
of grace themselves, suppress them in their preaching, and
are altogether on morality ; enforcing it with no motives
of the gospel, except some of those addressed to fear.
These, if they are masters of much fire, may be convinc-
ing to some ; but it fares with most of their converts as
with the man in the parable, out of whom the unclean
spirit went for a while, who, finding his house empty, re-
turned with seven more ; and the latter end of such is

OF PARTICULAR PREACHING. 59

worse than the beginning. Or else, the awakened hearer
either takes up a proud dependence upon a mistaken, ex-
ternal, and Pharisaical righteousness ; or, not being by his
teacher led to Christ, he proceeds not, settles not ; but abid-
ing long under the doubtful concern, is wearied with it,
weary of it, and comes to nothing ; which seems to be the
thought in Hosea; " Ephraim is an unwise son; he should
not stay long in the place of the breaking forth of chil-
dren." Or lastly, if any are truly converted under such
ministry, it is very usual that they are forced to desert it,
to find richer and sweeter pasture for their souls.

Some of their hearers may possibly prefer this strain
of preaching ; but it does not thence follow that they are
the better for it. To illustrate this remark, I will recite a
paragraph out of Remarkable Passages in the Life of a
Private Gentleman : — " Spiritual searching discourses I
did not so much savour as mere moral doctrines, though
too immoral myself. The hopes I had conceived of the
strength of my good resolutions rendered them grateful.
Seneca's Morals I read with pleasure; Mr. Baxter^ s
SainVs Rest frightened me; so after reading a {"ew pas-
sages, T threw it by." Thus with regret he tells us what
little profit he had in that way, of his fondness for which
he was ashamed, when he came to be of Paul's mind, to
count all dross and dung, that he might win Christ.

2. The putting of a thought in several distinct views
and lights, for different purposes and designs. The sacred
writers are herein our pattern, and that not by chance, but
for wise reasons. One view is designed to raise one af-
fection ; another view, to excite another of a different sort ;
and, finally, one of the views is designed as an antidote
against the poison which the corruption of men's hearts
might draw out of the other.

60 THE CHRISTIAN PASTOR's MANUAL.

For instance, the terms and way of our justification and
salvation are frequently stated thus: — "That we must be
found in Christ, having on the righteousness which is of
God by faith," and " we must be made the righteousness
of God in him." And this view is exquisitely adopted to ^
humble us, to draw^ forth love and gratitude, and encou-
rage our hopes and dependence.

But lest this phraseology, if used alone, should beget se-
curity, at other times we are told, that " by works a man
is justified, and not by faith only ; and that faith without
works is dead ;" and that the inquiry at the last day shall
be, Who has " fed the hungry, clothed the naked?" &c.

And most commonly these tv/o views are united in the
same paragraph ; that one may prevent the ill consequences
man's perverseness would dravv^ from the other. As phy-
sicians, finding some dangerous efl^ct likely to follow from
a drug of sovereign virtue, mix some other with it, to pre-
vent the fatal consequences.

So we are said to be " elect, according to the fore-know-
ledge of God, through sanctification of the Spirit unto obe-
dience, and sprinkling of the blood of Jesus." Again, we
are told, that " by grace we are saved through faith, the
gift of God, not of works ; for we are his workmanship,
created in Christ Jesus unto good works."

I may give another instance, in the different ways the
Scripture speaks of power and duty. Sometimes we are
told ihat " we cannot come to Christ except the Father
draw us." That " without Christ we can do nothing."
That " if we live, it is not we, but Christ that liveth in us."
Now these views tend to hide pride from man, to create a
diffidence of oursel' es, and to centre our hopes and de-
pendence on Christ; but lest the slothful and wicked ser-
vant should make his impotence his excuse, we arc called

OF PARTICULAR PREACHING. 61

upon to " turn and make us new hearts," exhorted to " ask
and we shall receive," and are assured " God will give the
Spirit to them that ask him ;" and how happily are these
two views united in this passage ! " Work out your own
salvation with fear and trembling ; for it is God that work-
eth in you to will and to do."

Now, less skilful dividers of the word deal entirely in
one of these views, and neglect the other ; and while they
are labouring to excite one good affection, they raise ano-
ther of a bad tendency together with it. To this in part
it is owing that there are so many low or distempered
Christians. Nor is this partiality more happy in effecting
the real conversion of sinners, who generally, under such
management, are either left asleep, and settled in a fond
conceit of their own righteousness, or else stumble at the
rock of offence (in a different manner indeed from what the
Jews did) thinking to find by Christ a way to Heaven,
without holiness or moral honesty.

3. Distinctly explaining and enforcing particular duties,
end opposing particular sins. It is true, the whole scheme
of gospel duty is deducible from the general heads of faith
and love ; but, alas ! most men's minds are slow, confused
and erroneous in long deductions ; and it is our business to
lead them on in every step, and to show what particular
duties to God, our neighbour and ourselves, will flow from
these principles, and are necessary to make the man of
God perfect. We must particularly teach them to " add
to their faith virtue, knowledge, temperance, patience, god-
liness, brotherly kindness, and charity," if we would not
leave them blind and unfruitful ; and we should, in a par-
ticular manner, speak of" the fruits of the Spirit, as love,
joy, peace, long-suffering, gentleness, goodness, faith, meek-
ness, and temperance ;" and at proper seasons explain and
6

62 THE CHRISTIAN PASTOR 's MANUAL.

enforce each of them. We should apply the lamp of the
word to detect and disgrace all the particular " works of
darkness," and to make manifest " the fruits of the flesh ;
such as adultery, lasciviousness, wrath, strife, seditions,
heresies, envyings, murders, drunkenness, revellings, and
such like."

If I should read to a sick person a learned lecture on the
benefit of health, and exhort him to take care to recover it,
but never inquire into the nature of his disease, or prescribe
proper methods and medicines for the cure, he would
hardly acquiesce in me for his physician, or resign to me
the care of his bodily health. Nor is it a more likely way
to the soul's health, to rest in mere general exhortations to
holiness, without distinctly handling the several branches
thereof, and the opposite sins.

4. Particularly applying to the several cases, tempers,
and experiences of the hearers. Besides many thoughts
suited in general to all cases, there might properly arise in
the application of most subjects, thoughts distinctly proper
to the converted and unconverted ; to notional hypocrites
and mere moralists, to mourners, to backsliders, and lazy
Christians ; and at several times to a much greater variety
of characters and persons. Now such particular addresses,
when the case is drawn in a lively manner, and in the na-
tural language of the sort of men intended, and judiciously
and artfully treated, are the closest, most weighty, and
most useful parts of the application.

That this is the true way of addressing an auditory, viz.
to divide them into several classes, and distinctly speak to
each, will be plain, if we look through the apostolic writings,
and, I might add, the prophetic also, with this view ; and
we shall find that both prophets and apostles frequently
take care to distinguish the holy and the vile, the convert-

OF PARTICULAR PREACHING. 63

e^ and the unconverted. As for instance, as to their
knowledge and apprehension of things : — " The natural
man receiveth not the things of the Spirit, they are foolish-
ness to him, he cannot know them : but the spiritual judge
all things." And also as to their obedience to the law,
" The carnal mind is enmity against God, is not subject to
God's law, nor can be subject, or please God."

They particularly reprove scoffers, and confute gain-
sayers ; "Behold, ye despisers, and wonder, and perish."
For instance, those who denied or cavilled at the resurrec-
tion : " Thou fool, that which thou sowest is not quickened
except it die," &c. And also those that were for a faith
without works : " Wilt thou know, vain man, that faith
without works is dead ?" &c.

They address carnal stupid sinners in an awful way;
denounce " woe to them that are at ease ;" as Paul when
he made Felix tremble, or as Stephen, " Ye stiff-necked and
uncircumscised," &c.

They lead convinced sinners to Christ; to those that are
inquiring they say, " If ye will inquire, inquire ye, return,
come ; turn to the strong hold; if the Lord hath torn he
will heal." "Repent and be baptized in the name of the
Lord Jesus, for the remission of sins," &;c. " Believe on
the Lord Jesus Christ," &c.

They reason with ihe moralist, and those that " trust in
themselves that they are righteous; showing their right-
eousness is " as filthy rags." " The law saith, there is none
righteous, but all the world are guilty before God; there-
fore by the deeds of the law shall no flesh be justified ; but
the righteousness of God is msnifested, that God might
freely justify them that believe on Jesus, therefore man is
justified by faith ; boasting is excluded by the law of faith ;
And ye received the Spirit by the hearing of faith ; the

64 THE CHRISTIAN pastor's manual.

gospel was before preached to Abraham ; they that are of
the works of the law are under the curse. But the law
could not disannul the covenant confirmed before, but was
a schoolmaster to brmg us to Christ, that we might be
justified by faith ; they then that are Christ's are Abraham's
seed, and heirs according to the promise."

They sharply rebuke and expose pretending hypocrites,
showino; them their abominations, detectino; and confound-
ing the wretches that "delight to know God's way, and
hear his word, but will not do it." As Peter : "Thou hast
no part in this matter ; thy heart is not right in the sight
of God ;" and James; " Show me thy faith without thy
works ; — the devils believe and tremble."

They rouse and encourage Christians who have but
little strength, and persuade them to make farther advan-
ces in religion, — that he that is " feeble may be as David."
" Ye are dull of hearing, for the time ye ought to have
been teachers ; strong meat belongeth to them that are of
full age ; therefore leaving the first principles, let us go on
to perfection."

They deal with the several sorts of distempered Chris-
tians tenderly, and yet plainly and faithfully; as particu-
larly, with those who idolize one minister, and despise
others; telling them it is not by might and power of man,
but by God's Spirit, that the gospel is successfijl. " While
one saith, I am of Paul, and another, I am of Apollos, are
ye not carnal 1 Who is Paul or Apollos, but ministers by
whom ye believed 1 It is God that giveth the increase ;
Paul, Apollos, Cephas, all are yours." They endeavour
to soften those of too rigid a temper, exhorting them not
to speak to the grief of those whom God hath smitten : as
" Ye ought rather to forgive and comfort him ; I beseech
you confirm your love towards him." " If a man be over-

OF PARTICULAR PREACHING. 65

taken in a fault, restore him in the spirit of meekness, con-
sidering lest thou also be tempted." They talk roundly
to those who are apt to make God the author of sin : who
say " We unavoidably pine away in our iniquities, and
how can we then be saved?" As in James, " Let no man
say I am tempted of God ; for God tempteth not any man."

Declining Christians are quickened, awakened, and put
in mind of the love of their espousals ; " Be watchful, and
strengthen the things which remain, that are ready to die."

They awfully warn those who are in danger of sinning
and falling back to perdition ; telling them, " the righteous-
ness they have done will be remembered no more: " and
" God's soul will have no pleasure in them." "It is im-
possible for those who were once enlightened, &c., if they
fall away, to renew them again to repentance, seeing they
crucify the Son of God afresh."

They encourage the persecuted and afflicted ; telling
them, " When they pass through the fire and water, God
will be them," and that " when they are tried they shall
come forth as gold, and be the Lord's in that day when he
maketh up his jewels." " The sufferings of this present
time are not worthy to be compared with the glory that
shall be revealed." " We are compassed with a cloud of
witnesses ; Jesus endured the cross, and is set down at the
right hand of the Majesty on high; whom the Lord loveth
he chasteneth, and that for our profit ; chastening yields
the peaceable fruits of righteousness." And more particu-
larly, those that lament relations dead in Christ, are told
they shall go to be happy with them, though the dead shall
not return ; " sorrow not as do others that have no hope ;
for those that sleep in Jesus will God bring with him."

There are also particular lessons for strong Christians,

viz. to be tender to the weak, and to be public-spirited,
6*

66 THE CHRISITAN PASTOR's MANUAL.

that as " Ephraim should not envy Judah, so neither
should Judah vex Ephraim." " Him that is weak in the
faith receive; — let not him that eateth despise him that
eateth not ; — let none put a stumbling-block in his brother's
way ; — let not your good be ill spoken of; — hast thou
faith? have it to thyself; — bear the infirmities of the weak ;
— let every one please his neighbour for his good to edifi-
cation. Knowledge pufieth up ; but charity edifieth ; — let
not your liberty be a stumbling-block to the weak, — nor
through thy knowledge let thy weak brother perish, for
whom Christ died; — if meat make my brother to ofiend, I
will eat no flesh while the world stands." Again, they
are told that " a mark is set upon the men " that deplore
the sins of the times ; and " a book of remembrance is
written" for those who distinguish themselves by their
piety in times of abounding wickedness. " Thou hast a
few names who have not defiled their garments; and they
shall walk with me in white, for they are worthy."

You find also a suitable portion for those who are groan-
ing under corruption ; who complain they were " shapen
in iniquity," and their actual " errors are past understand-
ing;" although "I am carnal, sold under sin, and what I
would I do not, and what I hate that do I ; in my flesh
dwells no good, and to perform good I find not, yea, with
the flesh I serve the law of sin, (Oh wretched man that I
am ! ") yet, " I consent to God's law, and delight in it after
the inner man ; it is not then 1 that do this evil, but sin
that dwelleth in me. I thank God through Jesus Christ:
with my mind I serve God's law, and God will deliver me
from the body of this death." And they are told how
God hath "laid on Christ our iniquities;" and he will be
" the Lord our righteousness and strength." " If any man
sin, we have an advocate with the Father, Jesus Christ the
righteous."

OF PARTICULAR PREACHING 67

The humble and penitent, who are of a contrite spirit,
and tremble at God's word, are comforted : " Ye were
sorry indeed, it was but for a season ; — it was after a godly-
manner ; — I rejoice in it ; — such sorrow worketh repent-
ance not to be repented of; — it wrought in you carefulness,
fear, desire, zeal, and revenge; you have approved your-
selves clear in this matter."

They who want direction, and cry out, " Oh that my
ways were directed to keep thy statutes ! " are sent to God
for counsel. " If any man lack wisdom, let him ask it of
God, and it shall be given him."

The deceiver and the deceived (viz. those of evil minds,
who seduce others, and those that are misled in the sim-
plicity of their hearts) are to be distinctly and differently
treated ; "On some have compassion, and others save with
fear."

As for those of the house of Israel in desertion, who
mourn after the Lord, who walk in darkness and see no
light, and say, " the Lord hath forsaken me," there were,
I believe, few, if any, in those days of the plentiful effusion
of the Spirit, when the gospel church was in its infancy,
and " a nation was to be born in a day ;" but few, I say,
who had doubts about their sincerity ; they had persecu-
tions, distress, and exercises of another sort ; and those
were sufficient. I am apt to think such cases were also
rare in the beginning of the reformation from popery ;
which seems to be the occasion of some of the first reform-
ers confounding faith with assurance. However, there are
laid up in the New Testament, some proper hints of coun-
sel for such as should in after-times labour under the hid-
ings of God's face; as "To examine themselves,' — for
this to beseech the Lord ; — to clear themselves of sin ; —
not to faint in well-doing ; " and the like.

68

Brethren, from your acquaintance with the Scriptures,
you will easily perceive that I could run this specimen
much farther through the sacred writings ; and if you pe-
ruse the writings of the most powerful and successful
preachers, particularly the Puritan Divines, you will see
that they herein imitated the great leaders of the Christian
profession ; and were large in their particular application
to several sorts of persons ; suiting their discourses to all
the variety of the hearts of men, and sorts and frames of
Christians, according to the precepts of Christianity, and I
may add of true oratory. In this way they found their
own hearts warmed, and thus they reached the hearts of
their hearers ; whilst many were imagining the minister
had been told of their case, and made the sermon for them ;
and so was verified that passage, — " The word of God is
quick and powerful, a discerner of the thoughts and in-
tents of the heart."

Now, what success can we reasonably expect, if we do
not take into close consideration the cases of our several
spiritual patients? If a man, professing physic, should ad-
minister or prescribe one constant medicine for fevers, and
another for consumptions, and so for other distempers,
without considering the age, constitution, strength, and
way of living of his patient, and not vary his method and
medicines as those vary, we should hardly call this the
regular practice of physic. Nor can I think this general
and undistinguishing way will be more safe, or likely to
answer its end, in divinity than in medicine.

Now I rest persuaded, brethren, the thing is so evident
you cannot but allow it is best to suit ourselves to all the
variety of tempers and experience of the hearers, if it can
be done ; and I hope some thoughts may be successfully
offered upon the way how this skill may be attained.

OF PARTICULAR PREACHING. 69

1. Above all, then, carefully study your own hearts,
and preach over the ruder sketches of your sermons to
yourselves first ;* by which means the correspondent
workings of your own hearts and affections may furnish
you with proper thoughts wherewith to apply closely to all
whose temper, experience, and case are like your own: for
what is supplied to your imperfect notes, out of the appli-
catory meditations of your own minds on the subject, will
very probably, according to the usual way of the Spirit,
happily and powerfully reach those of the same make in
like circumstances.

2. But, alas ! one man's experience falls far short of all
the variety of men's hearts, and of the Spirit's work ; nay,
those whose heads are turned for close and regular thought
and whose time has been spent in study and letters, as
they go on more rationally and evenly in religion, have
less variety of experience than many of a different mould
and way of thinking. Here it will be needful then to look
out of ourselves, and take a large view, in order to be ac-
quainted with cases and tempers different from our own ;
and with such methods of the Spirit's work, as we our-
selves have never experienced, but many others have.
Now the best and original way of getting this acquaintance
with men, and with God's workings in them (and I may
add, of Satan's workings also) is by conversing freely
with the serious people of our flock.

I know your thoughts will prevent me with an objec-
tion ; you will say. This is almost impracticable, espe-

* The method recommended here by the Tutor, was, we are in-
formed by Mr. Orton, exemplified by the pupil, Dr. Doddrige, with
great advantage. T would here insert the passage, but that I take it
for granted the Christian Preacher will have in his library the valu-
able publication referred to. — Orton s Memoirs of the Life, Charac-
ter, and Writings of Br. Doddridge, 2d. edit. p. 26, &c.

70 THE CHRISTIAX PASTOR's MAMUAL.

cially amongst persons of politeness and figure ; these,
alas ! too rarely will use any such freedom with us, in lay-
ing open their hearts, and communicating their experience
to us, as may give us the needful information. If we ever
do arrive at any acquaintance with the experience of
Christians, little thanks are due to such as these ; they ex-
pect we should preach suitably to them, and that with as
much reason as Nebuchadnezzar demanded of the wise
men to interpret a dream they knew not. The middle and
lower sort of people, indeed, are more unreserved to grave
ministers of age and standing, but will hardly use the same
freedom with young men.

To help you over this difficulty, I would observe, that,
as for the polite, and men of some thought and reading,
your own experience, with the allowances and corrections
a moderate skill in human nature will enable you to make,
may lead you into happy conjectures at their way of think-
ing. Besides, in the time of their visitation, under some
sore affliction, you will find them more communicative;
and an hour's free discourse with such as can give a ra-
tional and intelligible account of themselves, in a season
when they are disposed to do it, is as valuable and useful
as it is rare and difficult to enter into.

3. Again, have an eye upon the serious youth, whom
nature and providence has designed to place in a supe-
rior class ; and especially at a time when the impres-
sions of religion are new to them. You will find them
more open than elder persons, if you court their intimacy,
and relieve their bashfulness ; and if you can see into the
heart of a youth, then, with the proper allowances for
alterations that age and business will make, you may pretty
well guess at their turn of mind in more advanced years.

4. With the generality of serious and more advanced
Christians, there needs not so much nicety to get into such

OF PARTICULAR PREACHING. 71

a spiritual intimacy with them as we desire; the layino-
aside of nicety and ceremony, and getting into such a grave
good-natured way as our character requires, is more than
half-way to our purpose. Where this is insufficient to en-
courage the people to freedom, lead them into it by com-
municating first, either what yourselves have experienced,
under the name of a third person (if modesty or prudence
require it) or else what you have learned from others,
without betraying the confidence they have put in you.
By these methods we shall seldom fail of drawing serious
people on to such a freedom as will be of use to them and
ourselves. If we heartily go about it, we are pretty sure
to succeed.

5. I may farther hint at a compendious way for gaining
much knowledge of men's hearts in a little time, viz. If
you have any tolerable skill in the different tempers and
complexions of mankind, distribute, in your thoughts, your
people into classes, according to their natural genius and
temper, and select one of each class, with whom to be
more particularly acquainted; for amongst those whom na-
ture has formed alike, you will find upon further inquiry,
a striking uniformity in the Spirit's work and way of pro-
ceedins; with them.

6. I might recommend a way of knowing these things
at second hand, viz. from the most popular and experi-
mental authors ; but this way is far inferior to the other :
we shall but faintly paint any phenomenon of the heart,
by copying another picture ; it is infinitely preferable to do
it from the life. Yet would I earnestly recommend the
perusal of such authors as deal much in an experimental
strain, and have been very successful in it; but with a dif-
ferent design, viz. That we may learn from them, how to
describe, in a discreet and live manner, such cases as we
ourselves have observed ; and how to address properly to

72 THE CHRISTIAN PASTOr's MANUAL.

those cases, with the like thoughts and expressions, as have
in the course of their preaching happily answered the end.
After all, rightly to divide the word of truth, with true
wisdom is a matter of no small difficulty ; but if we care-
fully and diligently go about it, with a zeal for our Master's
interest, and sensible of our own insufficiency, asking wis-
dom of God, we know he giveth liberally, and will surely
make us wise to win souls, to the honour of his name, and
our own rejoicing in the day of the Lord Jesus. To
whom, with the Father and Holy Spirit, that one God
whom we adore, be paid the highest honours and praises
to eternal a^es. Amen.

PASTORAL CAUTIONS.
BY ABRAHAM BOOTH.

As you, my Brother, are now invested with the pastoral
office in this church, and have requested me to address
you on the solemn occasion, I shall endeavour to do it with
all the freedom of a friend, and with all the affection of a
brother ; not as your superior, but as your equal.

The language of divine law on which I shall ground my
address, is that memorable injunction of Paul, in his charge
to Timothy :

TAKE HEED TO THYSELF. 1. Timotluj iv. 16,

Very comprehensive, salutary, and important, is this
apostolic precept. For it comes recommended to our seri-
ous and submissive regard, as the language of a saint, who

\

PASTORAL CAUTIONS. 73

was pre-eminent among the most illustrious of our Lord's
immediate followers ; as the advice of a most accomplished
and useful Minister of the Gospel, when hoary with age,
rich with experience, and almost worn down by arduous
labours ; and as the command of an apostle, who wrote
by the order and inspiration of Jesus Christ. This divine
precept I shall now take the liberty of urging upon you in
various points of light.

Take heed to yourself, then, with regard to the reality
of true godliness, and the state of religion in your own
soul. That you are a partaker of regenerating grace, I
have a pleasing persuasion : that you have some expe-
rience of those pleasures and pains, of those joys and sor-
rows, which are peculiar to real Christians, I make no
doubt. But this does not supercede the necessity of the
admonition. Make it your daily prayer, and your dili-
gent endeavour, therefore, to feel the importance of those
truths you have long believed — of those doctrines you now
preach. Often inquire at the mouth of conscience, what
you experience of their comforting, reproving,. and sancti-
fying power? When you have been preaching the pro-
mises of grace, or urging the precepts of duty, earnestly
pray that their practical influence may appear in your own
dispositions and conduct. Endeavour to realize the force,
and to comply with the requisition of that precept, Grow
in grace, and in the knowledge of our Lord and Saviour
Jesus Christ.

In proportion as the principles of true piety are vigorous
in your heart, may you be expected to fill up the wide cir-
cumference of pastoral duty. For there is no reason to
fear that a minister, if tolerably furnished with gifts, will
be remarkably deficient, or negligent, in any known branch
of pastoral obligation, while his heart is alive to the enjoy-

74 THE CHRISTIAN PASTOR's MANUAL.

ments and to the duties of the christian character. It is
from the pastor's defects considered under the notion of a
disciple, that his principal difficulties and chief dangers
arise. For, my Brother, it is only on the permanent basis
of genuine christian piety, that your pastoral character can
be established, or appear with respectability, in the light of
the New Testament. — I called genuine christian piety pe?'-
manent. Because every thing essential to it will abide,
and flourish in immortal vigour: whereas the pastoral of-
fice, though honourable and important when connected
with true godliness, must soon be laid aside, as inconsist-
ent with the heavenly state.

Take heed to yourself, lest you mistake an increase of
gifts for a growth in grace. Your knowledge of the
Scriptures, your abilities for explaining them, and your
ministerial talents in general, may considerably increase,
by reading, study, and public exercise : while real godli-
ness is far from flourishing in your heart. For, among
all the apostolic churches, none seem to have abound-
ed more in the enjoyment of spiritual gifts, than the
church at Corinth : yet few of them appear to have been
in a more unhappy state, or more deserving of reproof. I
have long been of opinion, my Brother, that no professors
of the genuine gospel have more need to be on their guard
against self-deception, respecting the true state of religion
in their own souls, than those who statedly dispense the
gracious trutli. For as it is their calling and their husi-
ness, frequently to read their Bibles, and to think much on
spiritual things — to pray, and preach, and often to con-
verse about the affairs of piety ; they will, if not habitu-
ally cautious, do it all ex officio, or merely as the work of
their ministerial calling, without feeling their own inter-
est in it.

PASTORAL CAUTIONS. 75

To grow in love to God, and in zeal for his honour, in
conformity to the will of Christ, and in heavenly-minded-
ness, should be your first concern. Look well, therefore,
to your internal character. For it is awful to think of ap-
pearing as a minister, without being really a Christian ;
or of any one officially watching over the souls of others,
who is habitually unmindful of his own immortal interests.

In the course of your public ministry, and in a great
variety of instances, you may perhaps find it impractica-
ble to enter into the true spirit of a precept, or of a prohibi-
tion, so as to reach its full meaning and its various appli-
cation, without keling yourself convicted by it. Incases
of this kind, you must fall under the conviction secretly
before God, and pray over it with undissembled contrition:
agreeably to that saying, Thou that teachest another,
teachest thou not thyself? When Ministers hardly ever
make this practical application of iheir public admonitions
and cautions, as if their own spiritual interests were not
concerned in them, their consciences will grow callous, and
their situation, with regard to eternity, extremely danger-
ous. For, this being habitually neglected, how can they
be considered as walking hu3ibly icith God? which,
nevertheless, is of such essential importance in the chris-
tian life, that, without it, all pretences to true piety are
vain. Hence an author, of no small repute in the churches
of Christ, says, " He that would go down to the pit in peace,
let him keep up duties in his family and closet; let him
hear as often as he can have opportunity ; let him speak
ofien of good things ; let him leave the company of pro-
fane and ignorant men, until he have obtained a great re-
pute for religion ; let him preach, and labour to make
others better than he himself; and, in the mean time, ne-
glect to humble his heart to walk with God in a manifest
holiness and usefulness, and he will not fail of his end."

76

Take heed that your pastoral office prove not a snare to
your soul, by lifting you up with pride and self-impor-
tance. Forget not, that the whole of your work is minis-
terial ; not legislative — That you are not a lord in the
church, but a servant — that the New Testament attaches
no honour to the character of a pastor, except in connec-
tion with his humility and benevolence, his diligence and
zeal, in promoting the cause of the great Shepherd — And,
that there is no character upon earth which so ill accords
with a proud, imperious, haughty spirit, as that of a Chris-
tian pastor.

If not intoxicated with a conceit of your own wisdom
and importance, you will not, when presiding in the man-
agement of church affairs, labour to have every motion
determined according to your own inclination. For this
would savour of ecclesiastical despotism ; be inconsistent
with the nature and spirit of congregational order; and
implicitly grasping at a much larger degree of power, and
of responsibility, than properly falls to your share.

Nor, if this caution be duly regarded, will you consider
it as an insult on either your ministerial wisdom, or your
pastoral dignity, if now and then, one or another of your
people, and even the most illiterate among them, should
remind you of some real or supposed inadvertency or mis-
take, either in doctrine or in conduct; no, not though it be
in blunt language, and quite unfounded. For a readiness
to take offence on such occasions, would be a bar to your
own improvement; and, perhaps, in articles, relatively con-
sidered, of great importance. Nay, in such cases, to be
soon irritated, though not inconsistent with shining abili-
ties, nor yet with great success in the ministry, would,
nevertheless, be an evidence of pride, and of your being,
as a Christian, in a poor feeble state. For, to be easily
shoved out of the way, pushed down, as it were, with a

PASTORAL CAUTIONS. 7?

straw, or caused to fall into sin, by so feeble an impulse,
must be considered as an undoubted mark of great spiritual
weakness. Because the health of the soul, and the vigour
of the spiritual life are to be estimated, not by our know-
ledge and gifts, but by the exercise of Christian graces, in
cheerfully performing arduous labours ; in surmounting
successive difficulties ; and in patiently bearing hardships,
for the sake of Jesus. Yes, and in proportion to the de-
gree of your spiritual health, will be your meekness and
forbearance under those improprieties of treatment, by one
and another of your people, which you will undoubtedly
meet. On examining ourselves by this rule, it will plainly
appear, I presume, that though many of us in this assem-
bly might, with regard to the length of our Christian pro-
fession, be justly denominated fathers ; yet, with reference
to spiritual stature and strength, we deserve no better char-
acter than that o^ rickety children. Think not, however,
that I advise you always to tolerate ignorant, conceited,
and petulant professors, in making exceptions to your min-
istry, or in calling you to account for your conduct, with-
out reason, and without good manners : but endeavour,
with impartiality and prudence, to distinguish between
cases of this kind. Then the simple and sincere, though
improperly officious, will not be treated with resentful
harshness; but with some resemblance of what is beauti-
fully denominated, the meekness and gentleness of Jesus
Christ, But alas I how poorly we imitate our Perfect
Pattern !

It is of such high importance, that a pastor possess the
government of his own temper, and a tolerable share of
prudence, when presiding in the management of church
affairs, that, without these, his general integrity, though
undisputed, and his benevolence, though usually considered
7*

78 THE CHRISTIAN PASTOr's MANUAL.

as exemplary, will be in danger of impeachment among
his people. Nay, notwithstanding the fickleness and ca-
price of many private professors with regard to their min-
isters, it has long appeared probable to me, that a majority
of those uneasinesses, animosities, and separations, which,
to the disgrace of religion, take place between pastors and
their several churches, may be traced up, either to the un-
christian tempers, to the gross imprudence, or to the lazi-
ness and neglects of the pastors themselves.

Take heed to yourself, respecting your temper and con-
duct in general. Every one that calls himself a Christian
should fairly represent, in his own dispositions and beha-
viour, the moral character of Jesus. The conversation of
every professor should not only be free from gross defects ;
it should be worthy of general imitation. But though each
member of this church be under the same obligations to
holiness, as yourself; yet your spiritual gifts, your minis-
terial office, and your pastoral relation, suggest a variety
of motives to holiness, which your people do not possess.
Make it your diligent concern, therefore, to set your hear-
ers a bright example, formed on that perfect model, the
temper and conduct of Jesus Christ.

Yes, my Brother, it is required that Pastors, in their
own persons and conduct, especially in the discharge of
ministerial duties, give a just representation of the doctrine
they preach, and of him in whose name they dispense it.
But, in order to do this, though in an imperfect manner,
what integrity, benevolence, humility, meekness, and zeal
for the glory of God ; what self-denial and readiness for
bearing the cross ; what mortification of corrupt aflections
and inordinate desires of earthly things; what condescen-
sion and patience ; what contempt of the world, and hea-
venly-mindedness, are necessary; not only the Scripture
declares, but the nature of the thing shows.

PASTORAL CAUTIONS. 79

Persons who are not acquainted with the true nature
and genius of evangelical doctrine, will be always disposed
to charge the gospel itself with having a strong tendency
to encourage those immoralities which appear in the char-
acter of its professors, and especially of those that preach
it. Hence an apostle says. Giving no offence in any thing,
that the ministry he not blamed. For what can persons,
otherwise uninformed, with more appearance of reason
conclude, than that the example of those who propagate
the doctrine of salvation by grace, through Jesus Christ,
is an authentic specimen of its genuine tendency in the
hearts and lives of all those who believe and avow it? In
the ministry of religious teachers, there is an implicit lan-
guage, which is commonly considered by their hearers as
importing, that what they do and are, if disgraceful, is the
effect, not of their natural depravity, or of peculiar temp-
tations, but of their doctrinal principles. Hence the minis-
ters of Christ are commanded, in all things to show them-
selves patterns of good works. To be examples to be-
lievers in word, in conversation, in charity, in spirit, in
faith, in purity. Yes, my Brother, the honour and pre-
ferment, to which our divine Lord calls his ministers, are,
to give a just representation, in their own conduct, of the
graces of his Person, and the holiness of his doctrine, to
others. For whatever apparently splendid advantages a
man may have, with reference to the ministry, if they do
not enable him the more effectually, in his Christian course
and ministerial work, to express the humility, the meek-
ness, the self-denial, and the zeal of the Chief Shepherd,
together with the holiness of the doctrine he teaches, they
will redound but little to his account another day.

1 will now adopt the words of our Lord, and say. Take
heed and beware of covetousness. That evil turn of heart

80 THE CHRISTIAN PASTOr's MANUAL.

which is here proscribed with such energy and such
authority, is, through the false names it assumes, and the
pleas which it makes, to be considered as extremely subtle
and equally pernicious. It evidently stands opposed, in
Scripture, to contentment with the allotments of Providence,
to spiritual mindedness, and to real piety. It is an ex-
tremely evil disposition of the heart; of which, notwith-
standing, very little account is made by the generality of
those who profess the gospel of divine grace; except when
it procures the stigma of penuriousness, or the charge of
injustice. But, whatever excuses or palliatives may be in-
vented, either to keep the consciences of covetous profes-
sors quiet, or to support a good opinion of others respect-
ing the reality of their piety, the New Testament declares
them unworthy of communion in a church of Christ, and
classes them with persons of profligate hearts and lives.
The existence and habitual operation of this evil, therefore,
must be considered as forming a character for hell. Nor
need I inform you, that, for a long course of ages, myriads
of those who assumed the appellation of Christian Minis-
ters, have been so notorious for an avaricious disposition,
for the love of secular honours, and for the lust of clerical
domination, as greatly to promote infidelity, and expose
Christianity to contempt.

Take heed, then, and beware of covetousness. For
neither the comfort, the honour, nor the usefulness of a
man's life consisteth in the abimdance of the things which
he possesseth. Let your conversation be without covetous-
ness ; and, possessing the necessaries of life, without being
indebted to any man, be content with such things as you
have : for He who governs the world hath said, 1 will
never leave thee nor forsake thee. For as a man's hap-
piness does not consist in things, but in thoughts, that

PASTORAL CAUTIONS. 81

abundance after which the carnal heart soeargerly pants, is
adapted to gratify — not the demands of reason much less
the dictates of conscience, nor yet the legitimate and sober
claims of appetite; but — a fond imagination; pride of
show; the love of secular influence; the lust of dominion ;
and a secret desire of lying as little as possible at the
mercy of Providence. I have somewhere seen it reported
of Socrates, the prince of pagan philosophers, that on be-
holding a great variety of costly and elegant articles ex-
posed to sale, he exclaimed. How many things are here
that I do not want ! So, my Brother, when entering the
abode of wealth we behold the stately mansion, the nume-
rous accommodations, the elegant furniture, the luxurious
table, the servants in waiting, and the fashionable finery of
each individual's apparel ; with what propriety and em-
phasis ought each of us to exclaim, How many things are
here which I do not want ; which would do me no good ;
and after which I have no desire 1 For we should not for-
get who it was that said, How hardly shall a rich man
enter the kingdom of heaven !

I said. Possessing the necessaries of life without being
indebted to any man. For this purpose resolutely deter-
mine to live, if practicable, within the bounds of your in-
come ; not only so as to keep out of debt, but, if possible,
to spare something for the poor. Supposing, my Brother,
that, either through the afflicting hand of God, or the crimi-
nal neglect of your people, unavoidable straits approach ;
be not afraid of looking poverty in the face, as if it were,
in itself considered, a disgraceful evil. For poverty is a
very innocent thing, and absolutely free from deserved in-
famy; except when it is found in scandalous company.
But if its forerunner and associates be pride, laziness, a
fondness for good living, a want of economy, and the con-

82 THE CHRISTIAN PASTOR's MANUAL.

tracting of debts without a probability of paying them ; it
deserves detestation, and merits contempt — is inconsistent
with virtuous conduct, and must gradually sink the charac-
ter ofany minister. If, on the contrary, it be found close-
ly connected with humility and patience, with diligence,
frugality, and integrity — such integrity as impels, for in-
stance, to wear a thread-bare coat, rather than run into
debt for a new one ; to live on the meanest wholesome
food, or to go with half a meal, rather than contract a debt
which is not likely to be discharged ; such penury will
never disgrace, either the minister himself, or the cause of
Jesus Christ. Not the minister himself. Because in the
purest state of Christianity, the most eminent servants of
our divine Lord were sometimes distressed with want of
both decent apparel and necessary food. Not the cause of
Jesus Christ. For his kingdom not being of this ivorld,
but of a spiritual nature, it cannot be either adorned by
riches, or disgraced by poverty. Besides the ministers of
evangelical truth must be poor indeed, if in humbler cir-
cimistances than Jesus himself was, when proclaiming the
glad tidings of his kingdom. It must, however, be ac-
knowledged, that, so far as a faithful pastor is reduced to
the embarrassments of poverty merely by his people with-
holding those voluntary supplies which they were well able
to have afforded, and to which, in common justice, equally
as by the appointment of Christ, he had an undoubted right
the best of causes is disgraced, and the oiTenders are ex-
posed to severe censure.

Were a pastor driven to the painful alternative, of either
entering into some lawful secular employment, or of con-
tinuing his pastoral relation and stated ministrations, in a
course of embarrassment by debts which he could not pay;
the former would become his duty. Not only because we

PASTORAL CAUTIONS. 8^

ought never to do evil that good may come ; but also be-
cause it is much more evident, that lie ought to owe no
man any thing, than it is, that the Lord ever called him to
the ministry, or qualified him for it. But, if necessity do
not impel, the following passage seems to have the force
of a negative precept, respecting the Christian pastor : No
man that warreth entangleth himself with the affairs of
this life ; that he may please him who hath chosen him to
he a soldier, A pastor should be very cautious, not only
of entering, unnecessarily, into stated secular employment;
but also of accepting any trust, though apparently advan-
tageous, in which the preservat-ion and the management of
property are confided to his integrity and prudence. For
so critically observed is the conduct of a man that has the
management of another's pecuniary affairs ; and so delicate
is a minister's character, that he is in peculiar danger of
exposing himself to censure, and of injuring his public use-
fulness, by such engagements.

Take heed, I will venture to add, take heed to your se-
cond-self in the person of your ivife. As it is of high
importance for a young minister in single life, to behave
with the utmost delicacy in all his intercourse with female
friends, treating with peculiar caution those of them that are
unmarried ; and as it behooves him to pay the most con-
scientious regard to religious character, when choosing a
companion for life ; so, when in the conjugal state, his
tenderest attention is due to the domestic happiness and the
spiritual interests of his wife. This obligation, my brother,
manifestly devolves upon you ; as being alrendy a husband
and a father. Next after your own soul, therefore, your
wife and your children evidently claim the most affection-
ate, conscientious, and pious care.

Nor can it be reasonably doubted, that many a devout

84 THE CHRISTIAN pastor's manual.

and amiable woman has given her hand to a minister of
the gospel, in preference to a private Christian, though
otherwise equally deserving, in sanguine expectation, by
so doing, of enjoying peculiar spiritual advantages in the
matrimonial relation. But, alas! there is much reason to
apprehend, that not a few individuals among those worthy
females, have often reflected to the following effect:

" I have, indeed, married a preacher of the gospel ; but
I do not find in him the affectionate domestic instructor, for
either myself, or my children. My husband is much es-
teemed among his religious acquaintance, as a respectable
Christian character ; but his example at home is far from
being delightful. Affable, condescending, and pleasing, in
the parlours of religious friends ; but, frequently, either
trifling and unsavoury, or imperious and unsocial, in his
own family. Preferring the opportunity of being enter-
tained at a plentiful table, and of conversing with the
wealthy, the polite, and the sprightly, to the homely fare
of his own family, and the company of his wife and chil-
dren, he often spends his afternoons and evenings from
home, until so late an hour, that domestic worship is either
omitted, or performed in a hasty and slovenly manner,
with scarcely the appearance of devotion — Little caring
for my soul, or for ihe management of our growing off-
spring, he seems concerned for hardly any thing more,
than keeping fair with his people: relative to which, I
have often calmly remonstrated, and submissively en-
treated, but all in vain. Surrounded with little ones, and
attended with straits ; destitute of the sympathies, the in-
structions, the consolations, which might have been ex-
pected from the affectionate heart of a pious husband, con-
nected with the gifts of an evangelical minister, I pour out
my soul to God, and mourn in secret." Such, there is

PASTORAL CAUTIONS. 85

ground of apprehension, has been the sorrowful soliloquy
of many a minister's pious, dutiful, and prudent wife. Take
heed, then, to the best interests of your second-self.

To this end, except on extraordinary occasions, when
impelled by duty, spend your evenings at home. Yes, and
at an early hour in the evening, let your family and your
study receive their demands on your presence, in the lively
performance of social and secret devotion. Thus there
will be reason to hope, that domestic order and sociability,
the improvement of your own understanding, and commu-
nion with God, will all be promoted.

Guard, habitually, against every appearance of impru-
dent intercourse, and every indelicate familiarity with the
most virtuous and pious of your female friends. Be par-
ticularly cautious of paying frequent visits to any single
woman who lives alone ; otherwise, your conduct may
soon fall under the suspicion of your neighbours, and also
of your own wife, so as to become her daily tormentor;
even while she believes you innocent of the great trans-
gression.— In cases of this kind, it is not sufficient that
conscience bears witness to the purity of your conduct, and
the piety of your motives : for, in matters of such a deli-
cate nature, there should not be the least shadow of a
ground, either to support suspicion, or to excite surmise.
There is need for us, my Brother, to watch and pray
against the greatest sins — even against those to which, per-
haps, we never perceived ourselves to bo much inclined.
For, alas ! we have sometimes heard of apparently pious
and evangelical ministers falling into such enormous
crimes, as not only disgrace religion, but degrade hu-
manity. ■ - y-

Of late, I have been much affected with Ihe following

reflection : " Though, if not greatly deceived, I have had

8

86 THE CHRISTIAN PASTOR's MANUAL.

some degree of experimental acquaintance with Jesus Christ
for almost forty years ; though 1 have borne the ministe-
rial character for upwards of twenty-five years; though I
have been, perhaps, of some little use in the church of
God ; and though I have had a greater share of esteem
among religious people than I had any reason to expect ;
yet after all, it is possible for me, in one single hour of
temptation, to blast my character — to ruin my public use-
fulness— and to render my warmest Christian friends
ashamed of owning me. Hold thou me up, O Lord, and
I shall be safe ! " Ah ! Brother, there is little reason for
any of us to be high-minded : and, therefore, Happy is
the man that feareth always.

Take heed to yourself, tcith regard to the diligent im-
provement of your talents and opportunities, in the whole
course of your ministry, it behooves you, as a public
teacher, to spend much of your time in reading and in
study. Of this you are convinced, and will act, I trust,
agjreeablv to that conviction. For suitable means must
be used, not only in your public ministry, in season and
out of season, for the good of others ; but with a view to the
improvement of your own mind, in an acquaintance with
divine truth. Yes, my Christian friend, this is necessary,
that your ability to feed the flock with knowledge and un-
derstanding may be increased ; that your own heart may
be more deeply tinctured with evangelical principles ; that
you may be the better prepared for every branch of pas-
toral duty, and for every trying event that may occur.
For who can reasonably deny the necessity of diligence in
the use of means, adapted, respectively, to promote your
own ministerial improvement, and to obtain the great ob-
jects of your pastoral office ; any more than to a rational
prospect of success, in the management of secular busi-

PASTORAL CAUTIONS. 87

ness? Be, then, as careful to improve opportunities of both
obtaining and imparting spiritual benefits, as the prudent
and assiduous tradesman or mechanic is, to promote the
legitimate designs of his professional calling.

If a minister of the gospel behave with Christian deco-
rum, possess tolerable abilities for his work, and having
his heart in it, be habitually industrious, there is reason to
conclude that, in the common course of Providence, he
shall not labour in vain. As nobody, however, wonders
that a merchant, or a manufacturer, who, having no plea-
sure in his employment, neglects his affairs, and behaves
£is if he thought himself above his business, does not suc-
ceed, but becomes bankrupt; so, if a minister be seldom
any further engaged, either in the study of truth, or in the
public exercises of religion, than seems necessary to his
continuance, with decency, in the pastoral station, there is
no reason to wonder, if his public devotion be without sa-
vour, and his preaching without success. The church of
which such a minister is the pastor, seems completely war-
ranted to cry in his ears. Take heed to the ministry which
thou hast received in the Lord, that thou fulfil it.

Take heed to yourself, respecting the motives by which
you are infuenced in. all your endeavours to obtain useful
knowledge. For if you read and study, chiefly that you
may cut a respectable figure in the pulpit ; or to obtain
and increase popular applause ; the motive is carnal, base,
and unworthy a man of God. Yet, detestable in the sight
of Him who searches the heart as that motive is, there
will be the greatest necessity for you to guard against it as
a besetting evil. It is, perhaps, as hard for a minister ha-
bitually to read and study with becoming diligence, with-
out being under this corrupt influence, as it is for a trades-
man prudently to manage a lucrative business, without

88 THE CHRISTIAN PASTOR's MANUAL.

seeking the gratification of a covetous disposition ; yet both,
the minister and the tradesman must either guard against
these pernicious evils, or be in danger of sinking in final
ruin.

Besides, whatever be the motives which principally ope-
rate in your private studies, it is highly probable those very
motives will have their influence in the pulpit. If, when
secretly studying the word of God, it was your chief con-
cern to know the divine 'will, that you might, with integ-
rity and benevolence, lay it before your people for their
benefit ; it is likely the same holy motiv-e will attend you
in public service. But if a thirst of popularity, or a lust
of applause, had the principal influence in the choice of
your subject, and in your meditations upon it, there will
be no reason for surprise, if you should be under the same
detestable bias, when performing your public labour.

Study your discourses, therefore, with a devotional dis-
position. To this you are bound by the very nature of
the case, as a Christian minister. For, when the Bible is
before you, it is the word of God on which you meditate,
and the work of God you are preparing to perform. It is
reported of Dr. Cotton Mather, " That in studying and
preparing them, he would endeavour to make even that an
exercise of devotion for his own soul. Accordingly his
way was, at the end of every paragraph, to make a pause,
and endeavour to make his own soul feel some holy im-
pression of the truths contained in it. This he thought
would be an excellent means of delivering his sermons with
life and spirit, and warming the hearts of his people by
them ; and so he found it."*

It is, indeed, an easy thing for a preacher to make loud

Abridgment of Dr. C. Mather's Life, p. 38.

I

PASTORAL CAUTIONS. 89

professions of regard to the glory of God and the good of
immortal souls, as the ruling motive in his ministerial con-
duct: but experience has taught me, that it is extremely
difficult for any minister to act suitably to such professions.
For as that pride which is natural to our species, impels
the generality of mankind to wish for eminence, rather
than usefulness, in this or the other station ; so it is with
ministers of the word. Forty years ago I saw but little
need of this caution, compared with that conviction of its
necessity which I now have. A preacher of the real gos-
pel, I am fully persuaded, may appear exceedingly earnest
and very faithful in his public labours, as if his only design
were to promote the cause of truth, the happiness of men,
and the honour of God ; while, nevertheless, he is more
concerned to figure away at the head of a large body of
people in the religious world, than to advance the genuine
interests of Jesus Christ, and the felicity of his fellow-rnor-
tals. What is it but this detestable pride, that makes any
of us ministers take more pleasure in perceiving our la-
bours made useful to the rich, the learned, and the polite,
than to the poor, the illiterate, and the vulgar? It is, 1
presume, principally, because it adds consequence to our
own characters, to have wealthy, well-educated, and po-
lished persons in our churches. Jesus, however, in the
time of his personal ministry, was far from being influenced
by any such motive; and equally far from showing the
least predilection for persons of promising dispositions, on
any such grounds. Witness his behaviour to Nicodemus,
lo the young Ruler, and to the Nobleman at Capernaum.

I will add, what is it but the same depravity of heart,

which frequently renders us much more attentive to our

wealthy friends, than we are to our poor brethren, in times

of affliction? even though we be well assured, that there is

8*

90 THE CHRISTIAN PASTOR's MANUAL.

little dantrer of the rich beincr overlooked in their sorrows.
Hoary as I now am* in the ministry, and accustomed as
I have been to hear conscience cry out against me for this,
that, and the other omission of duty, I do not recollect that
it ever charged me with neglecting any person in plentiful
circumstances when deeply afflicted, and requesting my
visits. But, alas ! I do recollect having frequently heard
conscience, with a frowning aspect, and an angry tone,
either demanding, " Wouldst thou be thus backward to un-
dergo some little inconvenience, in visiting a wealthy pa-
tient ? " or declaring, " That afflicted brother would not,
through mere forgetfulness, have been recently disappointed
of thy presence, conversation and prayers, had he not been
an obscure and a poor man. Had he been less deserving
of thy compassionate regard, he would have been favoured
with it." Alas, my Brother, there is reason to fear, that
few ministers on this ground, stand perfectly free from
censure, at the bar of a tender conscience !

As you should take heed to yourself, respecting the prin-
ciples on which you act, and the ends at which you aim,
in your preparations for the pulpit; so it behooves you to
be still more careful in these respects, when you enter on
public service. For then you professedly appear, as a
guilty creature, to adore at the feet of Eternal Majesty;
as a minister of the Divine Jesus, to perform his work ;
and as the servant of this church, to promote the happi-
ness of all its members. Endeavour, therefore, always to
enter your pulpit under the force of this conviction : " I
am an apostate creature, and going to worship the omni-
scient God : a wretch who deserves to perish, yet looking
to sovereign mercy : a sinner called by the gospel, and

* A. D. 1805.

PASTORAL CAUTIONS. 91

trusting in the great atonement ; confessedly insufficient
for the great work on which I am entering, but relying on
the aids of grace." This will produce deep solemnity, tem-
pered with devout delight : which mixture of holy awe and
sacred pleasure should accompany the Christian, and es-
pecially the Christian minister, whenever he approaches
the Supreme.

Remarkable and important is that saying, Let us have
grace ichereby we may serve God acceptably, with rever-
ence and godly fear : for our God is a consuming fire.
Very observable also is the language of David : 1 will go
to the altar of God, to God my exceeding joy. JMay the
import of these passages united, exert its force on your
very soul, whenever you take the lead in public worship !
Then your graces as a Christian, and your gifts as a min-
ister, will be exercised at the same time. Your graces
being excited, you have communion with God : your gifts
being exerted, the people are edified. Whereas, were you
to enter the pulpit merely to exercise your ministerial
talents, though others might be fed by the truths delivered,
your own soul would starve. This, I fear, is the case of
many who preach the gospel.

But, what a figure, in the eye of Omniscience, must that
preacher make, who is not habitually desirous of exercising
devout affections in the performance of his public work !
Like an index on the high-road, he directs others in the
way to heaven ; but he walks not in it himself. He may
prophesy with Balaam, or preach with Judas ; his learning
and knowledge, his natural parts and spiritual gifts, may
excite admiration and be useful to others ; but, being desti-
tute of internal devotion, his heart is not right with God,
and he is a wretched creature. Sounding brass, or a
tinli'ling cymbal, is the character by which he is known
in sacred Scripture.

92 THE CHRISTIAN PASTOr's MANUAL.

When, however, commencing public service, it is need-
ful to remember, that you appear, not only as a worship-
per of God, but as a minister of Christ. Being such, it is
your indispensable duty to preach Christ, and not your-
self: that is, with sincerity and ardour, to aim at display-
ing the glories of his person, and the riches of his grace ;
the spirituality of his kingdom, and the excellence of his
government; not your own ingenuit}^, or eloquence — your
parts, or learning. Guard then, my Brother, as against
the most pernicious evil ; guard, as for your very life,
against converting the gospel ministry into a vehicle to ex-
hibit your own excellence ; or prostituting the doctrine of
Christ crucified to the gratification of your pride, or that it
may be a pander to your praise. For who can estimate
the magnitude of that guilt which is included in such con-
duct? Yet with this enormous and horrible evil, I cannot
forbear suspecting, many ministers are more or less charge-
able. Nay, to the commission of this outrage on the
honour of Christ and of grace, every minister should con-
sider himself as liable. For so polluted are our hands,
that, without grace preventing, we defile every thing we
touch. So depraved are our hearts, that we are in danger
of committing a robbery on the glory of our divine Lord,
even when it is our professed business to exalt it.

As, when entering on public devotion, you should en-
deavour to act becoming your character, under the notion
of a guilty creature, in audience with the King Eternal;
and as a minister of Christ, whose business it is to display
his glory ; so you are further to consider yourself as the
servant of this church. When standing up to address
your people, it should ever be with an earnest desire of
promoting their happiness. They having chosen you to the
pastoral office; you having accepted their invitation; and
being now solemnly ordained to the important service ; that

PASTORAL CAUTIONS. 93

mutual agreement, and the interesting transactions of this
day, should operate as a threefold motive to the faithful
performance of your public work. Yes, you are bound
affectionately to aim at doing them good, by laying divine
truth before them in such a manner as is adapted to en-
lighten their minds, to affect their hearts, and to promote
their edification.

Though the occasional exercise of your ministerial talents
in other places, may be both lawful and commendable ;
yet, as it is here only that you stand in the pastoral rela-
tion, you ought, except in extraordinary cases, to fill this
pulpit yourself; and not leave the deacons to procure sup-
plies, in a precarious manner, while you are serving some
other community. It is here, as a public teacher, that your
proper business lies ; and here, at the usual times of as-
sembling your voice must be heard — When the pastor of
a church discovers an inclination to avail himself of almost
any pretext for being absent from his people, in order to
serve others ; he gives reason of suspicion, whatever his
pretences may be, that either filthy lucre, or a lust of pop-
ularity, has too much place in his heart : and that he ac-
cepted the pastoral office, rather as an article of conve-
nience, than as a matter of duty. It is, indeed, much to be
lamented, that though dissenting ministers in general justly
exclaim against the non-residence and the holding of plu-
ralities, which are so common among the clergy ; yet th^
conduct of some pastors among the Nonconformists makes
near approaches to that of pluralities in our national estab-
lishment, and is a violation of pastoral duty.

You should seek, with peculiar care, to obtain the ap-
probation of conscience in each of your hearers ; as ap-
pears by the following words : By manifestation of the
truths commending ourselves to every man's conscience in

94 THE CHRISTIAN PASTOK's MANUAL.

the sight of God. This illustrious passage presents us
with a view of Paul in the pulpit ; and a very solemn ap-
pearance he makes. He has just been adoring in secret,
at the feet of the Most High ; and, recent from converse
with the Most Hoi}', he is now going to address his fellow-
sinners. Penetrated with the importance of his office, and
the solemnity of his present situation, he manifestly feels
— he seems to tremble. Nor need we wonder : for the
subject on which he is to speak, the object he has in view,
and the witness of his conduct, are all interesting and so-
lemn to the last degree. Truth, Conscience, and God
— the most important and impressive thoughts that can en-
ter the human mind — pervade his very soul. Evangelical
truth is the subject of his discussion; the approbation of
conscience is the object of his desire ; and the omniscient
Holy One is the witness of his conduct. An example,
this, which you and I, and every minister of the word are
bound to imitate. Make it your diligent endeavour, then,
to obtain the approbation of conscience, from all that hear
you : for without deserving that, none of your public la-
bours can be to your honour, or turn to your own account
ill the great day of the Lord.

A minister may say things that arc profoundly learned,
and very ingenious : that are uncommonly pretty and ex-
tremely pleasing to the generality of his hearers ; without
aiming to reach their consciences, and to impress their
hearts, either by asserting divine authority, or by display-
ing divine grace. When this is the case, he obtains, it
may be, from superficial hearers, the reward which he
sought ; for he is greatly admired and ajiplauded. But
alas ! the unawakened sinner is not alarmed ; the hungry
soul is not fed ; and the Father of jnercies is defrauded of
that reverence and confidence, of that love and obedience.

PASTORAL CAUTIONS. 95

which a faithful declaration of the gracious and sanctifying
truth might have produced. Yes, my Brother, it is much
to be suspected, that many ministers have recommended
themselves to the fancies, the tastes, the affections of their
hearers ; who never deserved, and who never had, in a
serious hour, the approbation of their consciences.

Be ambitious, therefore, of obtaining and preserving the
suffrage of conscience in your favour, whether admired,
and honoured with verbal applause, or not. For it is evi-
dent from observation, that a preacher who is endued with
a competent share of learning and fine parts, a retentive
memory and good elocution, may recommend himself to
the admiration of great numbers; while their consciences,
in the hour of solemn reflection, bear testimony against him.
Because, as a minister may have all those engaging qualifi-
cations, while habitually proud and covetous, deceitful and
vain ; so the conscience never feels itself interested in the
fine imagination, the genius or the learning, which a min-
ister discovers in his public services. — It is worthy of re-
mark, my Brother, that though none of us can command
success to our labours, were we ever so pious, diligent, and
faithful ; and though it may not be in our power to obtain
the applause of literaturCj of genius, or of address; yet, in
the common course of things, if we be assiduous, benevo-
lent, and upright in our labours, we may secure the appro-
bation of conscience, in the generality of our stated hear-
ers : which is an article of great importance to the tran-
quility of a minister's own breast.

Now, my young friend, if you keep conscience in view ;
if you remember that God himself is a witness of your la-
tent motives, and of your public labours, you will not
choose an obscure text, principally that you may have the
honour of explaining it : nor will you select one which has

96 THE CHRISTIAN PASTOr's MANUAL.

no relation to the subject you mean to discuss, in order that
your acumen may shine, by making it speak what it never
thought. The more you keep the approbation of conscience
and the presence of God in your eye, the more depend-
ent will you be on divine assistance, in all your ministe-
rial addresses. Yes, bearing in mind, on every occasion
of this kind, that your business here is to plead for the in-
terests of evangelical truth, under the immediate inspection
of Him who is the teuth ; you cannot but feel your in-
capacity, and look for assistance to God, whose cause you
mean to promote. The more you keep the consciences of
men and the presence of God in your view, the more will
you be impressed with the importance of your subject, and
the more earnest will you be in addressing your hearers :
for that minister must have a strange set of passions,
who does not feel himself roused by such considerations.
The more you keep the approbation of conscience and the
inspection of God in remembrance, the less will you be dis-
posed to indulge a light and trifling spirit, and the more
devotional will you be, in the course of your administra-
tions : for the ordinances of God are too sacred to become
the vehicles of entertainment, and his presence is too
solemn to permit the smile of levity.

Again : Keeping the consciences of men, and the
Searcher of hearts in view, it will afford you much more
pleasure to find, that persons who have been hearing you,
left the place bemoaning their apostate state, and very
deeply abased before the Most Holy ; than to be informed,
that they greatly admired you as a preacher, and loudly
applauded your ministerial talents. Because for a person
to depart from public worship, in raptures with the min-
ister's abilities, is no proof that he has received any spirit-
ual benefit. But if, smitten with a sense of guilt, he cry

PASTORAL CAUTIONS. 97

out, — Holo shall I escape the wrath to come 7 God he
merciful to me a sinner! Or if he exclaim, Who is a god
like unto our God ? How great is his goodness, and how
great is his beauty ! What shall I render to the Lord for
all his benefits? then it looks as if the preacher had com-
mended himself to his conscience, and as if the truth had
reached his heart. For language of this kind, from a re-
flecting hearer, has a devotional aspect, and gives glory to
God. It indicates a soul, either as being apprehensive of
deserved ruin, or as rejoicing in revealed mercy ; as hav-
ing a good hope through grace, or as revering divine au-
thority. Whereas, barely to admire and praise the preacher,
is quite consistent with reigning depravity, and with rooted
enmity to God. As it is written. They sit before thee as
my people, and they hear thy words — With their mouth,
they show much love, but their heart goeth after their co-
vetousness. And lo, thou art unto them as a very lovely
song of one that hath a pleasant voice, and can play well
on an instrument : for they hear thy words, but they do
them not,

.Once more: In proportion as the approbation of con-
science, and the inspection of God are properly kept in
view, the pleasure you have, arising from verbal commen-
dations of professed friends, and the pain of strong oppo-
sition from the avowed enemies of evangelical truth, will
be diminished. For conscience does not often express it-
self in the language of noisy applause ; which, when free
from hypocrisy, is commonly the fruit of a weak under-
standing, under the influence of strong passions. Hence
it is not unfrequent for those who have been the most libe-
ral in praising a minister, to be found among the first who
entirely desert his ministry — As to unfounded censures,

and violent opposition ; the testimony of a good conscience,
9

98 THE CHRISTIAN PASTOR's MANUAL.

and the countenance of Scripture, are adapted to afford the
needful support.

Take heed to yourself, with regard to that success and
those discouragements, which may attend your ministry.
Should a large degree of apparent success, through the fa-
vour of heaven, accompany your labours, there will be the
highest necessity to guard against pride and self-esteem.
A young man, of good ministerial abilities, and honoured
^ with great usefulness, is in a delicate situation, respecting
the prosperity of his own soul ; for, through the want of
experience and observation, such concurrence of pleasing
particulars has proved to some very promising characters,
the innocent occasion of disgrace and ruin. Shining abili-
ties, and a blessing upon their labours, have rendered them
popular. Popularity has intoxicated them with pride.
Pride has exposed them to various temptations. Tempta-
tions have prevailed ; and either precipitated them into some
enormous offence, or laid the foundation of a gradual de-
parture from the truth, and from the practice of real piety
If the former, their character has been killed, as by the
stroke of an apoplexy. If the latter, their comfort and use-
fulness have been destroyed, as by a consuming hectic.
Agreeable to that saying. Pride goeth before destruction,
and a haughty spirit before a fall.

Remember, therefore, my Brother, that though it is your
indispensable duty to labour and pray for prosperity in
your work ; yet, that a season of remarkable success will
generally prove an hour of peculiar temptation to your own
soul. — Talce heed to yourself, at such a time, and watch
the secret motions of your own heart. The number of
your hearers may increase, and your church my flourish ;
while, in your own breast, devotional affections and virtu-
ous dispositions are greatly on the decline; nor need I in-

PASTORAL CAUTIONS. 99

form you, that every degree of such declension has a ten-
dency to final ruin.

Besides, if there should be an appearance of extensive
utility attending your labours, for which I sincerely pray ;
you may do well to remember the old proverb, " All is not
gold that glitters." Numbers there are that seem to re-
ceive the word with Joy, who, in time of temptation, fall
away — Many evangelical and popular preachers, I am
very suspicious, have greatly over rated the usefulness of
their own labours. For, the longer I live, the more appre-
hensive I am, that the number of real converts, among
those who profess the genuine gospel, is comparatively very
small : according to the import of that alarming declara-
tion, Many are called, but few are chosen.

On the other hand, should you meet with many and
great discouragements, take heed that you do not indulge
a desponding temper, as if you had been of no use in the
ministerial work. With discouragements you certainly
will meet, unless Providence were to make your case an
exception to the general course of things ; which you have
no ground to expect. Very painful discouragements, for
instance, may sometimes arise, from the want of liberty
and savour in your own mind, when performino- public
service. This, there is reason to suppose, is not uncom-
mon. 1, at least, have had frequent experience of it ; and,
once to such a degree, that I began to think very seriously
of giving up the ministry : supposing that the Great Shep-
herd had nothing further for me to do, either in the pasto-
ral office, or in preaching the word at large This exer-
cise of mind, though exceedingly painful for some weeks,
was both instructive and useful. Before that well-recol-
lected season, I had frequently talked about the necessity
of divine influence, to render a minister savoury in his own
mind, as well as profitable to others; but then I felt it.

100 THE CHRISTIAN PASTOr's MANUAL.

Be not discouraged, then, as though some strange thing
happened unto you, that never befel a real minister of
Christ, if a similar trial should occur in the course of your
ministry. For it may be to you, as I trust it was to me,
of no inconsiderable benefit : because I reckon, that^what-
ever curbs our pride^. makes us feel our insufficiency, and
sends us to the throne of grace. — Seldom, alas ! have I
found any remarkable degree of savour, and of enlarge-
ment in public service, without experiencing, more or less,
of self-elatement and self-gratulation on that account. In-
stead of complaining, therefore, that T have not more lib-
erty in my work, or more success attending the perform-
ance of it, I have reason to wonder at the condescending
kindness of God, in that he gives to my extremely imper-
fect labours the least saving effect, and that he does not fre-
quently leave me to be confounded before all my hearers.
Such, Brother, have been the feelings and reasonings of
my own mind, and such my confessions before God many
a time.

It is not unlikely that, in the course of years, some of
your people, who had expressed a warm regard to your
ministry, and perhaps considered you as their spiritual
father, may become, without any just reason, your violent
opposers, asperse your ministerial character, and wish to
be rid of you. This, though very trying, is far from an
unexampled case: no, not with regard to much greater
men, and far better ministers, than either of us. Witness
the language of Paul, in various parts of his two Epistles
to the Church at Corinth^ and in his letter to the Galatian
Churches. Witness also the Life of that excellent man,
Mr. President Edwards of New England.

Among the dissatisfied, it is probable, some will com-
plain of your ministry being dry, legal, and of an Ar-
minian cast : while others, it may be, will quarrel witij it

PASTORAL CAUTIONS. 101

under a supposition, that you dwell too much on the doc-
trines of divine grace, and verge toward Antinomianism.
My own ministry, however, has been the subject of loud
complaint, in these opposite ways, and that at the very
same time. Nor have we much reason to wonder at it.
For if a minister, to the best of his ability, display the
glory of sovereign grace, in the election, redemption, and
justification of sinners ; he will be sure to offend the pride
of multitudes, who are seeking acceptance with God by
iheir own obedience. Persons of this character will proba-
bly draw the same inferences from his doctrine, and form
the same objections against it, as those by which the min-
istry of Paul was opposed. If it be so, they will cry, Why
does God yet find faidt ? for who hath resisted his will ?
Let us do evil that good may come ; and continue in sin,
that grace may abound. The law is made void, and
personal holiness is quite superfluous.

Does the same preacher insist upon the necessity of that
holiness, without ichich no one shall see the Lord — upon
that conformity to the example of Christ, and that spiritual-
mindedness, without which all pretensions to faith in the
Son of God are vain? the covetousness and carnality of
others will be disgusted. They will pronounce him legal,
and consider his doctrine as inimical to the prerogatives of
sovereign grace : and this, because he maintains, that evan-
gelical truths have a holy influence on all who believe
them; or, in the language of James, that faith without
works is dead.

Again : you may, it is highly probable, have painful

opportunities of observing, that while some of your people

embrace pernicious doctrines, verge to wide extremes, and

are exceedingly desirous of making proselytes to their

novel peculiarities; others of them are giddy and flighty,
9*

102 THE CHRISTIAN PASTOR's MANUAL.

rambling about from one place of worship to another, ad-
miring almost every fresh preacher they hear; but quite
dissatisfied with your ministry, though they hardly know
for what. Nor is there any reason to doubt, that others,
among the objects of j'^our pastoral care, will administer
occasions of grief, by formality and lukewarmness in their
profession ; by their pride, extravagance, or sensuality ;
by their envy, avarice, or injustice ; or, finally, by malev-
olent attacks, in unfounded charges upon your own char-
acter as in the case of Paul, among the Corinthians. You
must guard, however, against desponding discouragement,
when any of these painful particulars occur to your notice.
Nay, should a variety of them appear at the same time,
you must not conclude that God has deserted your minis-
try, and entirely forsaken your church. But, while firmly
determined to promote the exercise of strict and impartial
discipline ; and while careful, except the case be quite pe-
culiar, never to bring the bad conduct of any individual
into your public discourses ; examine your own ways —
humble yourself before God — increase your past6ral exer-
tions— cry mightily to the Father of mercies for assistance
— endeavour, as it were, to levy a tax upon these trials;
that they may, at least, afford private advantage to your
own soul — and, then, leaving your cause with God, he of
good courage.

I said. Endeavour to levy a tax upon your trials. For
even malevolent attacks, and unfounded charges, upon a
Christian's character, if his own temper be under proper
government, may prove an occasion of promoting his best
interests. In such cases, and for this end, it behooves
him to examine his heart and ways, to see whether he
have not contracted the guilt of some greater evil, than
that which is falsely laid to his charge. If, on impartial

PASTORAL CAUTIONS. 103

inquiry, his conscience attest the affirnnative; it will soon
appear, that he has much less reason to redden with indig-
nation at his accuser's unfounded charge, than he has to
admire the goodness of God in permitting an arrow to be
aimed at his character, which he can easily repel by the
impenetrable shield of a good conscience; while greater
evils of his heart, or conduct, for which he cannot but se-
verely condemn himself, are entirely hidden from his ac-
cuser. Besides, the Christian, in such a predicament,
may justly say, ' Though free from the charge alleged, it
is not owing to the superior holiness of my heart; but
must be ascribed to divine, preserving care.'

A Christian, therefore, who, in such a conjecture of cir-
cumstances, is wisely seeking his own emolument, will be
disposed to consider the unrighteous allegation, as a gra-
cious, providential warning, lest at any time he be reaJly
overtaken of that very evil, with which, at present, he is
falsely accused. Little do we know of the spiritual dan-
ger to which we are continually exposed ; the temptations
by which we may be, unawares, powerfully assaulted; or
how near we may be to the perpetration of some awful
evil, from which we have commonly imagined ourselves
to be most remote. Neither, on the other hand, is it pos-
sible for us thoroughly to understand all the ways and
means, by which our heavenly Father communicates those
hidden provisions of preventing grace, which are continual-
ly administered for our preservation.* But, alas ! how
seldom it is that any of us have humility and wisdom suf-
ficient, thus to improve such an event !

Once more: Take heed that you pay an habitual re-
gard to divine infuence ; as that loithout ivhich you can-

* Dr. Owen's Sermons and Tracts, p. 49.

104 THE CHRISTIAN PASTOR*S MANUAL.

not either enjoy a holy liberty in your work, or have any
reason to expect success. We have heard with pleasure,
that the necessity of such an influence, to enlighten, to
comfort, and to sanctify the human mind, makes one ar-
ticle in your theological creed. An article, doubtless, of
great importance. For as well might the material system
have sprung out of nonentity, without the ahmghty Ji at, as
an assemblage of holy qualities arise in a depraved heart,
without supernatural agency. As well might the order,
harmony, and beauty of the visible world be continued,
without the perpetual exertion of that wisdom, power, and
goodness which gave them birth, as the holy qualities of a
regenerate soul be maintained and flourish, independent of
the Divine Spirit.

Now, my Brother, as the knowledge of any truth is no
further useful to us, than we are influenced by it, and act
upon it ; as doctrinal sentiments are not beneficial, except
in proportion as they become practical principles, or pro-
duce correspondent feelings and affections in our own
hearts ; so you should endeavour to live continually under
the operation of that sacred maxim, Without jie ye can
do nothing. With humility, with prayer, and with ex-
pectation, the assistance of the Holy Spirit should be daily
regarded. In all your private studies, and in all your
public administrations, the aids of that Sacred Agent should
be sought. Consistency of conduct, peace in your own
breast, and success in your own labours, all require it :
for, surely, you do not mean merely to compliment the
Holy Spirit, by giving his work a conspicuous place in
your creed. Were you habitually to study and preach
your discourses, without secret, previous prayer for divine
assistance, the criminality of your neglect would equal the
inconsistency of your character. If Christianity be the

PASTORAL CAUTIONS. 105

religion of sinners, and adapted to their apostate state, it
must provide, as well for our depravity, by enlightening
and sanctifying influence, as for our guilt, by atoning
blood.

Our Lord, when addressing his disciples, relative to the
gracious work of ihe Holy Spirit, says, He shall glorify
me : for he shall receive of mine, and shall show it unto
you. By which we are led to infer, that when a minister
sincerely seeks and mercifully obtains divine assistance in
preaching the word, his discourses will have a sweet savour
of Christ and his offices — will display his mediatorial glo-
ries— will exhibit his excellent characters, and condescend-
ing relations, that are suited to the necessities of miserable
sinners. Thus he will feast the mental eye, and excite
admiration of the Saviour's Person and undertaking, in
the believing heart ; even though the elocution and manner
of the preacher be of an inferior kind. — Hence you may
learn, my Brother, how to appreciate those discourses,
which, whether heard from the pulpit, or perused from the
press, frequently excite admiration of the minister's talents,
but are far from raising the same passion to an equal de-
gree, by exhibiting the personal and official excellencies of
the adorable Jesus.

Nor can you pray over your Bible in a proper manner,
when meditating on the sacred text, without feeling a
solemnity in your ministerial employment. That solem-
nity should always attend you in the pulpit : for, a preacher
who trifles there, not only aff*ronts the understanding of
every sensible and serious hearer, but insults the majesty
of that Divine Presence in which he stands. Guard, there-
fore, against every appearance of levity in your public
work. In all your studies, and in all your labours, watch
against a spirit of self-sufficiency, from which that profane

106 THE CHRISTIAN PASTOR's MANUAL.

levity often proceeds. Remember, that your ability for
every spiritual duty, and all your success, must be from
God. To him your eye must be directed, and on his pro-
mised aid your expectations of usefulness must be formed.
In thus acting the part of a Christian, while you perform
the, work of a Minister for the benefit of others, your own
soul will feel itself interested in the doctrines you preach,
and in the duties you inculcate ; in the promis'es you ex-
hibit, and in the reproofs you administer.

I will now, my Brother, for a k\v minutes, direct your
attention to another divine precept, and then conclude.
Paul, when addressing Titus in the language of apostolic
authority, says. Let no one despise thee* A singular and
remarkable saying! No one ; whether a professed Chris-
tian, an unbelieving Jew, or an idolatrous Gentile. Ob-
serve however, it is not said. Let no one envy^ or hate^ or
jyersecute thee ; but, let no one despise thee. How, then,
was Titus to preserve his character from contempt 1 By
the penal exercise of miraculous powers, on those who
dared to treat him with indignity 1 No such expedient is
here intimated. By assuming lordly titles, appearing in
splendid robes, taking to himself state, and causing the
vulgar to keep their distance? Nothing less. For that
would have been directly contrary to an established law of
Christ, and inconsistent with the nature of his kingdom.
But it was, as the apostle in another place plainly inti-
mates, by becoming a bright example of the believers, in
word, in conversation, in charity or love, in spirit, in faith
or fidelity, in purity. Or, by being pre-eminent among
those who adorned the doctrine of God our Saviour.

Yes, a minister of the gospel, who takes heed to him-
self— to his Christian character, to his official duties, and
to his various relations in life, whether domestic, religious,

PASTORAL CAUTIONS. 107

or civil ; is not very likely to be sincerely despised by
those that know him. His supposed religious oddities may
be treated with contempt, and he may be hated for his
conscientious regard to evangelical truth, and to the legis-
lative authority of Jesus Christ : but the: manifest respec-
tability of his moral character will find an adyoeate in-the
breast of each that knows him, and especially in the houi*
of serious reflection. For, a series of conduct, bearing
testimony to the reality of religious principle, to the fear
of God, and to the social virtues reigning in his heart, will
generally secure him from deliberate contempt. Hence
it has been observed, by an author of eminence in his lite-
rary station : " It was a pertinent advice that Paul gave to
[Titus,] however oddly it may appear at first ; — Let no
one despise thee. For we may justly say, that in ninety-
nine cases out of a hundred, if a pastor is despised, he has
himself to blame."*

Yes, and how respectable soever for literature and
science, if he entered upon his office, chiefly under the
influence of secular motives ; or if he be habitually tri-
fling and vain, proud or covetous ; if, in his general con-
duct, there be more of the modern fine gentleman, than
of the primitive pastor ; and much more of the man of
this world, than of the man of God ; he deserves, under
the pas/oraZ character, to be despised. For the feelings,
and sympathies, and turn of his heart, are neither con-
genial to those of the Great Shepherd, under whom he
should serve, and with whom, in order to feed the flock,
he must have frequent spiritual intercourse ; nor adapted
to meet the necessities of any people, that know the Chief

* Dr. G. Campbell's Lectures on Ecclesiastical History, to), i.
p. 174.

y V

108 THE CHRISTIAN PASTOR's MANUAL.

Pastor's voice. He is a man of the world ; and a Minis-
ter, who is not above the world, is very likely to be de-
spised by the world.

Take heed, then, my Brother, that no one may have
any reason to despise you ; and that this church may
never, like the church at Colosse, come under the obliga-
tion of that precept. Say to Archippus, Take heed to

THE MINISTRY WHICH THOU HAST RECEIVED IN THE

LORD THAT THOU FULFIL IT. An apostolic injunction
this, which, it is to be feared, attaches to many churches,
respecting their lukewarm and negligent pastors. Nay,
who, that is daily lamenting over the plague of his oxen
heart ; that reflects on the state of religion in what is
called the Christian world ; that considers the ministerial
work and the pastoral office, as being both sacred and im-
portant ; and, finally, that demand of the Supreme Judge,
Give an accovnt of thy stewardship ; can forbear to ac-
knowledge the propriety of Dr. Owen's pathetic language,
when he says, " The Lord help men, and open their eyes
before it be too late ! For either the Gospel is not true, or
there are {qw who, in a due manner, discharge that min-
istry which they take upon them."

Take heed, I once more charge you. Take heed to
YOURSELF. This duty performed, you can scarcely forbear
taking heed, either to the doctrine you preach, or to the
fock over which the Holy Ghost hath made you an over-
seer j to feed the church of God, which he hath purchased
with his own blood. Amen.

ON THE QUALIFICATIONS NECESSARY FOR
TEACHERS OF CHRISTIANITY.

BY JOHN ERSKINE, D. D.

My brethren, he not many masters, knowing that we shall
receive the greater condemnation, — james, iii. 1.

The words, in the original, might have been better ren-
dered thus, Be not many teachers, knowing that we shall
undergo a severer Judgment;* and were occasioned by cer-
tain novices, assuming the ofRce of teachers, when utterly
unqualified for it. The meaning of them is, the office of
a spiritual instructor is attended with great difficulty and
danger, and the duties of it are hard to be discharged. Let
not, therefore, every man rush into that office. Let none
undertake it rashly, and while destitute of the gifts and
graces necessary for so sacred a function ; for teachers, as
well as hearers, must appear before the judgment-seat of
Christ. God will require more from teachers, than from
others ; and their private miscarriages, or unfaithfulness to
the duties of their office, will expose them to the severest
punishment.

Inattention to this solemn charge, in ministers and can-
didates for the ministry, is one unhappy source of the low
state of religion in the Christian world. If we had juster
ideas of the difficulty and importance of the ministerial of-
fice, this might prevent our devoting ourselves to it from
selfish motives, as it would prevent us from acting a mean
and contemptible part when engaged in it. Since, there-

* See Whitby's Notes, and Bishop Bulfs Sermon on this passage.
10

110 THE CHRISTIAN PASTOR's MANUAL.

fore, my reverend fathers and brethren have obliged me to
attempt a service, for which I am so poorly qualified ; per-
mit me to represent some of the qualifications necessary in
the spiritual instructor. The subject must greatly suffer
by the unskilful hand that manages it : and yet I would
hope that my weak endeavours may, by the divine bless-
ing, stir up our remembrance of truths, too obvious indeed
to be unknown, but which even the best and wisest amongst
us, are sometimes apt to forget,' when a practice corres-
ponding to them becomes our duty.

The principal qualifications necessary in the spiritual in-
structor, are, personal religion ; soundness in the faith ; a
good genius, improved by a competent measure of true
learning ; prudence and discretion ; and a due mixture of
a studious disposition, and of an active spirit.

1. Personal religion is a necessary qualification in the
Christian teacher. God has not, indeed, limited the effi-
cacy of ordinances by the character of the dispenser. But
yet the Scriptures warrant us to say, that wicked ministers
run unsent, and that God generally frowns upon, and blasts
their labours. When souls are entrusted to the slaves of
Satan, we cannot but dread a bad account of them : For
what concern will those feel, or what care will they take,
about the salvation of others, who feel no concern for their
own salvation 1 Ministers are men of God ; an expres-
sion which surely implies that they are men devoted to his
service, conformed to his blessed image, zealous for his hon-
our, animated by his spirit, and breathing after communion
and fellowship with him. But a man of God, living without
God in the world ! a man of God, whose affections are
earthly, sensual, and devilish! a master of Israel, ignorant
of the new birth ! a guide to Zion, walking in the paths that
lead to destruction ! a soldier of Christ, in league with Sa-

QUALIFCATIONS FOU TEACHERS, &C. Ill

tan ! is a shocking and monstrous absurdity. The light
of the world, and the salt of the earth, arc too honourable
titles for any under the power of darkness and corruption.
Those must be clean, that bear the vessels of the sanctu-
ary. Their master is holy, their work is holy ; and there-
fore, it becomes them to be holy also. An infinitely wise
God would scarcely appoint those to help forward others to
Christ, who themselves are strangers to him ; or commis-
sion those as his ambassadors, to negociate a treaty of
peace with an apostate rebel world, who themselves are ob-
stinately persisting in treachery and rebellion.

If a bad man desires to be a minister, his ends of desir-
ing it are low, sordid, and mercenary : not to win souls to
Christ, but to gain a comfortable subsistence to himself and
his family ; not to secure the substantial honour of the di-
vine approbation, but to attract the empty applause of the
great, or of the populace. Hence, if speaking the truth
interferes with his interest or reputation, he had rather risk
the salvation of his hearers, than hazard the displeasure
of those who can do him a" favour. Having no heart to
his work, he is glad to shift it off, or to perform it in a
lazy, careless, unprofitable manner; and yet he cannot
wholly avoid the unpleasant drudgery of recommending to
others what he dislikes himself, of counterfeiting sentiments
he never felt, and of applauding a behaviour the very re-
verse of his own. He seeks not the grace of God, to as-
sist him in his labours, and to crown them with success.
No wonder, then, that he does no good to souls, since he
does not so much as aim at doing it.

How different is the case with those who are fitted to
preach the gospel to others, by having felt the power of it
on their own hearts.

They engage in the work of the ministry^ not seeking

112 THE CHRISTIAN PASTOR's 3IA1SUAL.

their own 'profit, hut the profit of many, that they may he
saved. They take the oversight of the flock, not for filthy
lucre, but of a ready mind. With eyes divinely enlight-
ened, they contemplate the fervent love to God, the tender
compassion to perishing souls, and the infinite hatred of
sin, which shine so brightly in the example of Jesus, and
thus suck in something of these glorious dispositions. Be-
holdinsj, with devout admiration, what Christ has done and
suffered, to seek and to save that which was lost, they
esteem it their highest honour and happiness to contribute,
even in the lowest degree, to promote that generous design,
though at the expense of every thing that unrenewed na-
ture accounts valuable. Their inquiry is not, how shall I
indulge my sloth, raise my fortune, or advance my repu-
tation ? But, how shall I glorify God, advance the interests
of the Redeemer's kingdom, and promote the spiritual and
eternal welfare of precious and immortal souls 1 Having
tasted that the Lord is gracious, they are unwilling to eat
their spiritual morsels alone, and earnestly wish to have
others partakers of the same grace of life, and, in this re-
spect, not only almost, but altogether, such as they are.
Having known the terrors of the Lord, they feel a tender
compassion for those who have no pity for themselves.
Their souls weep for them in secret places, and are grieved
at the hardness of their hearts ; yea, they travail in birth
for them, till Christ be formed in them, and long to impart
to them some spiritual gift, by which they may be edified.
I might add, they love all with a pure heart fervently, who
.love our Lord Jesus in sincerity ; and, forgetting little dif-
ferences of opinion in matters of doubtful disputation, they
esteem their persons, value their society, sympathize with
them in their distresses, rejoice in their temporal and spi-
ritual prosperity, and being affectionately desirous of them,

QUALIFICATIONS FOR TEACHERS, &C. 113

are willing to impart to them, not the gospel only, but
their own souls also : so dear and precious are such in
their eyes !

Animated by such a spirit, the pious minister is vigorous
and active, diligent and unwearied, in his Master's ser-
vice. Night and day, his care and vigilance resemble that
of the most tender-hearted affectionate parent. Careful to
find out the necessities of his flock, and the most proper
methods to supply them, and, having found out these
methods, careful and speedy in applying them. When
carnal men cry. Master, spare thyself; or when the re-
mains of a sluggish and indolent spirit would pull him
back, he remembers the dreadful doom of those who hide
their talents in a napkin, or do the work of the Lord de-
ceitfully. The whole of his time and strength he thinks
too little to spend, in endeavouring to save, even one soul,
from death. Hence, he stirs up the gift of God that is in
him ; exerts himself with an unlanguishing vigour ; and
whatsoever his hand findeth to do, doeth it with all his
might. He knows the worth of time too well, to trifle it
away in vain amusements, in idle visits, in unprofitable
studies, or needlessly to immerse himself in secular busi-
ness, in political schemes, or any thing else foreign to his
oflice. Impatient of whatever would divert him from his
work, or retard him in it, he counts those hours lost, in
which he is not either getting good to his own soul, doing
good to the souls of others, or acquiring greater fitness for
his important trust. For the same reason, he keeps as
abstracted as possible from the world, lest, by engaging
too far in its tumultuous cares, a worldly spirit, kindling in
his breast, should gradually consume every devout and
benevolent affection. Such a one was the great Apostle

of the Gentiles. Hear from himself what were his ser-
10*

114 THE CHRISTIAN PASTOR's MANUAL.

vices : " In labours more abundant, in journeyings often,
in weariness and painfulness, in watchings often, in hun--
ger and thirst, in fastings often, in cold and nakedness.
Besides these things which are without, that which cometh
upon me daily, the care of all the churches." Love to
Christ set in motion all his springs of action, and made
him fly like a flaming seraph, from pole to pole, to pro-
claim the ineffable glories of the son of God, and to offer
his inestimable benefits to the sons of men**

Grace, in lively exercise, makes the teacher honest and
impartial y bold and courageous. These qualifications he
will often have occasion for in the discharge of his duly.
If he strikes at errors or superstitions, which antiquity has
rendered sacred and venerable, many will count him an
enemy to God and religion, for telling them the unwel-
come truth, and stamp upon him the most opprobrious
names, for paying more regard to the infallible word of
God, than to the absurd unscriptural traditions of men.
If he urges men to costly and self-denying duties, the
covetous and the proud are disobliged. If he reproves
particular vices, those notoriously guilty of them are of-
fended. Or if he inflicts church censures on the openly
scandalous and immoral, not only the guilty person, but
his friends and relations take umbrage at it. But none

* Much of this apostolic spirit appeared in some of the first re-
formers, and has in our own time appeared in the painful and suc-
cessful labours of the late J\f}\ David Braineril, in the conversion
of barbarous Indians to the Christian faith. See his Journal,
printed at Philadelphia, 1746, and Mr. Edwards^s Account of his
Life, printed at Boston, 1749. It is a pity the London abridgment
of his Journal has omitted a curious account of the difficulties he
met with in ChristJEnizing the Indians, and the methods he used to
surmount these difficulties.

QUALIFICATIONS FOR TEACHERS, &C. 115

of these things move him. He will not, through a slavish
dread of man, put his candle under a bushel, or withhold
the truth in unrighteousness ; but endeavours to keep back
from his hearers nothing profitable, however unpleasant
and distasteful, and to declare to every one of them the
whole counsel of God. He reckons himself a debtor to
the wise, and to the unwise, to the bond and to the free,
to young and old, to rich and poor, to friends and to ene-
mies, to the meek and to the frovvard, to those who have,
and to those who have not, profited by his ministry.
Hence, his labours extend to all his people without excep-
tion ; not, indeed, in the same measure and degree, but in
proportion to their necessities, and the probability of suc-
cess. He is no respecter of persons, but warns every
man, and teaches every man, in all wisdom, that he may
present every man perfect in Christ. The soul of the
meanest is precious in his sight. He enters the cottages
of the poor as willingly as the palaces of the wealthy ; and
can esteem holiness, though dressed in rags, or lying on a
dunghill. Nor is he biassed, by the hopes of their favour,
to cringe and fawn to the great. He scorns to humour
their vices, or flatter their weaknesses. If they dare sin,
he dares reprove, however his worldly interests may suf-
fer by it. He uses not flattering words, nor a cloak of
covetousness. Artifice and dissimulation he abhors, and
will not decline his duty, from the fear of exposing himself
to hatred or reproach. Though briars and thorns be with
him, and he dwells among scorpions, he is not afraid of
their words, nor dismayed at their looks, but speaks plain
and home to the conscience, leaving the event to his great
Master. Thus Christ preached to the Pharisees, against
covetousness, hypocrisy, and making void God's law by
human traditions. Paul reasoned with Felix of temper-

116 THE CHRISTIAN PASTOR's 3IANUAL.

ance and righteousness. Peter charo-es his hearers with
murdering the Lord of glory. And John the Baptist tells
Herod, " It is not not lawful for thee to have thy brother
Philip's wife." — The faithful minister deems himself bound
to go and do likewise, and will rather offend man by this
boldness, than offend God, by conniving at sin.

While others walk in craftiness, and handle the word of
God deceitfully, meanly disguise and dissemble their senti-
ments, subscribe as true what they are convinced is false,
suit their doctrine to the depraved taste of their hearers, or
express themselves in so ambiguous a manner, that they
appear to maintain, what inwardly they disbelieve; he re-
nounces these hidden things of dishonesty, and by mani-
festation of the truth commends himself to every man's
conscience in the sight of God. He is bold, in his God,
to preach the gospel, not as pleasing men, but God who
trieth the heart. The truths of God, whether fashionable,
or not, he will declare, knowing, if he should please man
by concealing them, he should not be the servant of Christ.
Though errors have long maintained their ground, and are
still keenly espoused, not only by great, but even by good
men, he opposes them with a zeal and warmth suited to
their importance. Like Paul, who would not give place
by subjection to the Judaizing teachers, no, not for an hour ;
and who even withstood Peter to the face, because he was
to be blamed. God's word is in his heart as a burning
fire, shut up in his bones ; and therefore, cost what it will,
he cannot but speak the things which he has seen and
heard. His belly is as wine that hath no vent, and neces-
sity is laid upon him to speak, that he may be refreshed.
He would rather be right in his opinions than be thought
so. He v/ill not sacrifice the truth for the reputation of
holding it ; nor purchase honour at the expense of honesty.

aUALinCATIONS FOR TEACHERS, &C. 117

With sacred sincerity, what the Lord saith, that will he
speak, though philosophers should call him Enthusiast, the
populace salute him Heretic, or the statesman pronounce
him mad.

This integrity and uprightness preserves the minister
from fainting under a prospect of outward difficulties, and
a sense of his own weakness. Having put his hand to the
plough, he will not draw back. Though he has long la-
boured in vain, and spent his strength for nought, he will
not give over labouring, but says in his heart, it may be
they will consider, though they be a rebellious house.
When he considers what men are before their conversion,
he sees no cause to despair of the repentance of any, how-
ever hardened in wickedness. He cannot think it much
to wait on his fellow-sinners, and bear with their reproaches,
and injuries, and ingratitude, when he reflects, with what
patience and long-suffering the great God has waited upon
him. Taught by the divine condescension, he is gentle
among his people, even as a nurse that cherisheth her chil-
dren ; and though he might be bold, in Christ, to enjoin
them that which is convenient, yet, for love's sake, he
rather beseeches them. And while he cannot but observe
much in their behaviour, to damp and discourage him, yet
he is willing to see and own any thing in it that is good
and commendable, and is prompted by the least favourable
appearances, to undertake services the most painful and
difficult.

Grace, in lively exercise, not only animates the teacher
to his work, but assists him in it, and greatly tends to
crown it with success. It does so, by disposing him to
give himself to prayer, as well as to the ministry of the
word. Sensible that all his furniture for the ministry, and
success in it, must come from the Lord, with humble fer-

118 THE CHRISTAN PASTOR's MANUAL.

vour and confidence he implores the divine blessing. Yea,
he wrestles and makes supplication, and, as a prince, has
power with God, and prevails. He is a favourite at the
court of heaven, and improves all his interest there for his
people's good. His heart's desire and prayer to God for
every one of them is, that he may be saved ; and the
effectual fervent prayer of a righteous man availeth much.
It opens the windows of heaven, and brings down a bless-
ing, till there is no room to receive. Hence, plentiful out-
pourings of the Spirit have been often obtained by the
prayers of some of our pious ancestors, whose gifts and
learning were far from being considerable.*

Further — Personal religion promotes Jcfioivleclge of the
truth, and aptness to teach ; both which are indispensably
necessary in the spiritual instructor. A sincere devoted-
ness to Christ, and a sense of the infinite importance of re-
ligion, excite him diligently and impartially to inquire what
are the genuine doctrines and precepts of Christianity.
Hence with a mind open to conviction, unbiassed by pre-
judice or prepossession, and ready to embrace the truth as
soon as sufficient evidence of it shall appear to him, he
candidly hears all parties, and cheerfully receives religious
instruction, whoever is the instrument of conveying it.
At the same time, as it is the faith once delivered to the
saints, not the established tenets of a party, which he would
discover and embrace ; he will not blindly follow any hu-
man guide, but brings every doctrine to the test of the sa-
cred oracles, and makes these, not the systems of fallible
men, the standards of his faith. He seeks for Christianity
in the Scriptures, by reading them with devout attention,
meditating on them day and night, and imploring the illu-

See Fulfilling of the Scriptures, folio edition, p. 197.

I

QUALIFICATIONS FOR TEACHERS, &C. 119

minations of their divine Inspirer, to teach him God's ways
and lead him into all truth.

Nor can such petitions fail to receive a gracious answer.
For God has promised, if any man will do his will, that
he shall know of the doctrine whether it be of God : which
implies, that men who have this spirit, shall be preserved
from fundamental errors. They have an unction from the
holy One, whereby they know all things. There is a
taste in painting and music, which enables some, with
great exactness, to perceive the beauties or blemishes of a
picture or musical composition. One, whose palate is not
vitiated, knows good food as soon as he tastes it. Good-
nature points out, at once, to the benevolent, what is agree-
able or disagreeable to the rules of goodness, far more pre-
cisely, than the brightest genius does to the sullen and
morose. Just so, a holy soul, when in the lively exercise
of grace, without the trouble of surveying principles and
consequences, easily distinguishes between good and evil ;
and, by an immediate perception of the beauty or ugliness,
sweetness or nauseousness, of such or such actions, judges
of itself what is right: for love to God, heavenly-minded-
ness, meekness, humility, and such like graces, discover
more readily and exactly to one of ordinary capacity, what
conduct is becomino; or unbecoming; in a Christian, than
the most diligent study and elaborate reasoning discovers
this to a man who has not a spiritual taste, though of the
strongest natural abilities. The lips of the righteous know
what is acceptable: for the heart of the righteous teacheth
his mouth, and addeth learning to his lips. Those who
are holy, being transformed by the renewing of their mind,
prove what is that good and perfect and acceptable will of
God. The pleasant harmony there is between the word
of God, and the disposition and relish of the sanctified,

120

brings suitable scripture rules to their remembrance on
proper occasions, and mightily helps them in judging the
true meanino; of these rules.

And, as piety thus prevents men from mistaking the
duties, so it preserves them from prejudices against the
doctrines of Christianity. The natural man, who has no-
thing in him but mere unrenewed nature, receiveth not the
things of the Spirit of God: for they are foolishness unto
him ; neither can he know them because they are spiritual-
ly discerned. There is a certain glory and excellency in
the gospel scheme of salvation, of which he has no more
idea than a blind man of colours, or a deaf man of sounds.
No wonder, then, that Christ crucified is to him a stumbling
block, and that, being led aside by the error of the wicked
he makes shipwreck of faith. But the saint, perceiving
that so glorious a scheme as the gospel could have none
but God for its author, is fortified by this consideration
against the impressions which the subtle reasonings of In-
fidels might otherwise make upon him. Just as one, who
perceives the light and brightness of the sun, would be lit-
tle moved by any attempts to prove that there was nothing
but darkness around him.

But, above all, inward piety assists in understanding
and explaining experimental religion. These can best un-
veil the pangs of the new birth, and the nature of union
and communion with Christ, and describe conversion, pro-
gressive sanctification, a life of faith, the struggles of the
flesh and spirit, and such like subjects, who can speak of
them from their own experience. Those are best suited to
speak a word in season to weary souls, who can comfort
them, in their spititual distresses, with those consolations
wherewith they themselves have been comforted of God.
Their experience of the influence of truths which have been

QUALIFICATIONS FOR TEACHERS, &C. 121

most useful to their own souls, leads them to insist much
upon these in their public ministrations, and determines
them to know nothing in comparison of Christ, and him
crucified. Whereas, on the other hand, some of the most
edifying subjects are least relished by a bad man, and can
scarcely be managed by him with any advantage. Will
he be fit to warn his hearers of the devices of Satan, and
the deceits of a desperately wicked heart, who, being quite
a stranger at home, knows nothing of these matters but
from uncertain report? will not the unconverted minister,
when he meets with the discouragements of an awakened
sinner, or the fears and distresses of a doubting deserted
saint, be often at a loss how to deal with them ? and is
there not the highest danger, lest, on the one hand, he
build up the false hopes of the self-deceiver, or, on the
other hand, make sad the hearts of those whom God
would not make sad ? Surely, those who are animated by
the Spirit, which inspired the Scriptures, bid fairest for ex-
plaining them aright, and applying them to the various ne-
cessities of their hearers.

Ministers unconcerned about religion, are generally cold
and languid in their addresses to the conscience. When
urging others to repent and believe, they do but stammer
about these things ; and their words, not coming from the
heart, are not likely to reach it. Even, when the doctrine
they preach tends to rouse the secure, their way of preach-
ing it tends to lull them asleep.* There is something un-

* Pride, says Mr. Baxter, makes many a man's sermons ; and
what pride makes, the Devil makes. And what sermons the Devil
will make, and to what end, we may easily conjecture. Though
the matter be of God, yet if the dress, and manner, and end, be
from Satan, we have no great reason to expect success. Baxter^s
Gildas Salvianiis, chap. 4. sect. 2.
11

122 THE CHRISTIAN PASTOr's MANUAL.

natural in endeavouring to excite, in other men's breasts,
motions we never felt in our own. No wonder, then, that
men behave awkwardly in attempting it, and that the cold-
ness of the preacher makes the hearers cold too. But,
when the faithful minister exhorts, out of the abundance of
the heart the mouth speaketh. And the language of the
heart has something in it peculiarly lively and persuasive,
something of unction, not to be equalled by the most la-
boured compositions of others. Unless one's gifts are un-
commonly mean, a warm concern for souls will animate
and inflame his language, dictate to him the most moving
and pathetic addresses, and, on some occasions at least, in-
spire him with a divine, and almost irresistible eloquence,
which, with amazing force, will pierce the conscience, ra-
vish the affections, and strike conviction into the most ob-
durate offender.

True religion will promote in ministers a pious and ex-
emplary behaviour. The best advices lose their weight
when the adviser gives us ground to suspect his sincerity,
and to taunt him with the proverb. Physician cure thyself.
Though ministers are not grossly profligate, if they are
more solicitous to promote their own ease, wealth, and
grandeur, than to advance the glory of God, and the good
of souls ; more diligent to improve their farms than to feed
their flocks; lovers of pleasures more than lovers of God ;
and more happy in the company of the libertine than of
the serious Christian ; if their behaviour is light and airy,
and their conversation frothy and trifling ; if they are
always on the popular, or always on the fashionable side,
and implicitly follow the directions of those who have it in
their power to gratify their pride, or satiate their avarice :
this will greatly lessen our respect for their instructions.
But if ministers, by their conversation, as well as by their

QUALIFICATIONS FOR TEACHERS, &C. 123

doctrine, hold forth the word of life ; if they live what they
preach, possess the graces they recommend, and practise
the virtues ihey enforce on others ; if they are courteous and
affable, kind and condescending, and, while they dare to
plead the cause of the God of truth, do it in a manner
which may not offend him as the God of love ; if they
can hate a man's vices, and yet love his person, and es-
teem his excellencies, without approving his faults ; if they
keep at the widest distance from a sullen moroseness and
melancholy dejection, and yet are grave and decent out of
the pulpit as well as in it, maintain the dignity of their
character, avoid those liberties, which, though generally
deemed innocent, have been guilty of destroying both the
power and form of godliness, and abridge themselves, on
proper occasions, even of lawful freedoms, remembering
that many things may be lawful which, when practised by
a minister, edify not ; if they are indeed blameless and
harmless, the sons of God without rebuke, shining as
lights in the world ; if, under the strongest temptations to
dissemble, the law of truth is in their mouth, and no ini-
quity found in their lips : if their private behaviour breathes
a spirit of genuine undissembled goodness : what a glori-
ous prospect does this open, of the flourishing of religion
under their culture ? If all in the ministry did thus walk
with God in truth and equity, might we not expect God would
honour them, to turn many away from iniquity ? might we
not hope, that so lovely a conduct would engage others to
be followers of them, even as they are of Christ] — Exem-
plary holiness, meekness and gentleness, forbearance and
patience, candour and moderation, modesty and humility,
love to God, to Christ, and to virtue, and a behaviour cor-
responding to these graces, must needs adorn the teacher's
profession, add efficacy to his instructions, stop the mouth

124 THE CHRISTIAN PASTOR's MANUAL,

of slander, give freedom and boldness in reproving vice,
gain him the affections of the pious, command the esteem
and reverence of the indifferent, strike the enemies of reli-
gion with awe and dread, restrain the most profligate from
many enormities they would otherwise commit, and trans-
form even envy itself into admiration of so amiable a cha-
racter, and a generous desire to copy after it. — But, may
some inquire, cannot the hypocrite behave well '? I grant
he may, in a certain degree. But some of the most signal
and illustrious evidences of grace in the heart, are of so
mortifying a nature, that the hypocrite will scarcely at-
tempt to counterfeit them : or, if he do, as the part he acts
is unnatural and constrained, it is scarce possible but, when
off his guard, somethmg will be done or neglected by him,
which, though no full evidence of the badness of his heart,
may raise such prejudices against him, as will render his
person contemptible, and his ministry too. Not to observe
that a holy providence often unveils the secret depravity
which a splendid profession may, for a while, conceal.

I conclude this head, with observing, that if the seeds of
godliness are not sown in the heart, ere we undertake the
pastoral office, probably they will never be sown there.
True, indeed, a bad minister is not out of the reach of
grace : but of all men, he has least reason to expect it.
His being engaged in religious services, so far from pro-
moting his cure, tends to harden him in impenitence. And
as wicked seamen, who continually border on the confines
of death, by being accustomed to danger, learn to despise
it; so the most affecting truths, by being familiar to the
wicked preacher, lose their efficacy upon him, and he ac-
quires such a habit of talking of things the most important
and tremendous, without feeling what he says, that neither
the thunders of the law alarm, nor the grace of the gos-

QUALIFICATIONS FOR TEACHERS, &C. 125

pel allures him. To use the words of the judicious Bishop
Butler, " Going over the theory of virtue in one's thoughts,
talking well, and drawing fine pictures of it ; this is so far
from necessarily or certainly conducing to form an habit
of it in him who thus employs himself, that it may harden
the mind in a contrary course, and, by degrees, render it
insensible to all moral considerations. For, from our very
faculty of habits, passive impressions, by being repeated,
grow weaker. Thoughts, by often passing through the
mind, are felt less sensibly." * '^'

II. Oi'thodoxy^ or soundness in the faith, is highly ne-
cessary in a spiritual instructor. Much more stress is laid
upon this, in the sacred writings, than some seem willing
to allow. Timothy is not only instructed what to preach,
but commanded to charge some, that they teach no other
doctrine ; to withdraw himself from thase who teach other-
wise, and who consent not to wholesome words, even the
words of our Lord Jesus Christ, and to the doctrine which
is according to godliness; to avoid those oppositions of
science, falsely so called, which some professing, have
erred concerning the faith ; and to hold fast the form of
sound words which he had heard of Paul. Titus is ac-
quainted, that a bishop must hold fast the faithful word, as
he has been taught, and charged to speak the things which
become sound doctrine ; in doctrine showing uncorruptness,
gravity, sincerity, sound speech that cannot be condemned.
But can all this be expected of one whose sentiments are
unsound ? or shall we say, these qualifications were neces-
sary in an age when the presence of the apostles might
have done much to stop the progress of error, but are un-
necessary now ? Jude acquaints those to whom he wrote.

* Butler's Analogy, P. i. chap. 5.
11*

126 THE CHRISTIAN PASTOr's MANUAL.

" Beloved, when I gave all diligence to write unto you of
the common salvation, it was needful for me to write unto
you, and exhort you, that ye should contend earnestly for
the faith which was once delivered to the saints." Does
not this import, that the common salvation cannot be se-
cured, if fundamental articles of faith are renounced 1

I know orthodoxy is a thing every where spoken against,
and has had the misfortune to be judged and condemned
as accessary to crimes, which, had men consulted it, they
would never have committed. If the name displeases any,
we shall give it another. Is it either ridiculous or hurtful
to judge of things as they really are ? If Orthodoxy, in
this sense, has done evil, let its enemies bear witness of the
evil ; but if good, why do they reproach it ? Do supersti-
tion, enthusiasm, bigotry, or persecution for conscience
sake, flow from just sentiments of religion, and of the pro-
per means to promote it ? or rather, do they not flow from
wrong sentiments of these? Truth and general utility ne-
cessarily coincide. The first produces the second. " Ob-
serving truth," to use the words of the learned Bishop
Warburton, " is acting as things really are. He who acts
as things really are, must gain his end, all disappointment
proceeding from acting as things are not ; just as in rea-
soning from true or false principles, the conclusion that
follows must be necessarily right or wrong. But, gain-
ing the end of acting, is utility or happiness ; disappoint-
ment of the end, misery."* If, then, as this masterly
reasoner has well proved, truth produces utility; will it
not follow, that to des|)ise orthodoxy, is to despise happi-
ness? I would add, that, as the end of divine revelation
is the glory of God, and the holiness and happiness of man-

* Warburton's Divine Legation, book 3, sect. 6.

aUALIFICATIONS FOR TEACHERS, &C. 127

kind, it is, on the matter, impeaching divine wisdom, to
say, that there is any thing in divine revelation, which
does not tend, in some degree, directly or indirectly, to
promote these ends. And, if so, even lesser mistakes in
public teachers must be hurtful, as even lesser mistakes
will prevent their improving certain truths for the good and"
wise purposes for which they were revealed. Neverthe-
less, though a teacher free from error may be wished for,
it can scarcely be expected that, in the present state of hu-
man nature, such a one should be found : for, as the apos-
tle observes in the verse following our text, " If any man
offend not in word, the same is a perfect man." Those,
therefore, who entertain just notions of those doctrines which
the Holy Spirit uses as the chief means of convincing and
converting sinners, and building up saints in faith, holiness,
and comfort, may, notwithstanding their lesser mistakes,
be considerably useful in preaching the gospel. But such
as have wrong notions of those truths whereby the blessed
Spirit ordinarily begins and carries on the life of God in
the soul of man, are scarcely fit to be workers together
with God, in the affair of man's salvation. And those
will be likely to corrupt men from the simplicity that is in
Christ, and remove them to another gospel, who embrace
principles which strike at the vitals, and sap the very found-
ations of religion ; principles calculated to flatter the pride,
or to encourage the sensuality of corrupt nature.

Allow me to adopt the reasoning of a sermon lately
printed, in which the importance of right principles in re-
ligion is excellently represented.* " They who hold the good
influence of Christian principles to be so inconsiderable, as

* Dr. Blair's sermon before the Society for propagating Christian
Knowledge, Jan. 1, 1750, p. 16.

128 THE CHRISTIAN PASTOR's MANUAL.

to render the propagation of them of no great importance,
will be at no loss to give us instances of corrupt and wrong
principles having had a great influence on the world. Loud
complaints we hear from this quarter, of the dreadful ef-
fects which superstition and enthusiasm have produced;
how they have poisoned the tempers and transformed the
manners of men, and have overcome the strongest re-
straints of law, of reason, and of humanity. — Is this, then,
the case, that all principles, except good ones, are supposed
to be of such mighty energy? Strange! that false religion
should do so much, and true religion so little. No impar-
tial inquirer, sure, can be of so absurd an opinion. The
whole history of mankind shows, that religious belief is no
inconsiderable principle of action. The mischief such be-
lief has done, when misled, is indeed a good argument to
be on our guard against error. But as it is a proof of
what belief can do, it is an argument to hope the more
from it, when rightly directed." These reflections prove
not only the importance of Christianity in general, but of
just and true sentiments of the particular doctrines con-
tained in it ; and, consequently, they prove the importance
of an orthodox ministry.

III. A tolerable genius and capacity, with a competent
measure of true learning, are requisite to fit for the office
of a spiritual instructor. Infidels may wish, as Julian the
apostate did, to see learning banished from the Christian
church. And men of low education, or of selfish spirits,
may think meanly, or speak diminutively of a gospel min-
istry, as if the weakest abilities sufficed to qualify for it.
But a Paul cried out, who is sufficient for these things?
Elihu tells us, that scarcely one of a thousand is qualified
to deal with the conscience. Jeroboam was blamed for
making priests of the lowest of the people. And Amos

QUALIFICATIONS FOR TEACHERS, &C. 129

speaks of il, as something strange and unusual, that he
who had not been educated in the schools of the prophets,
who was no prophet, neither a prophet's son, but an herds-
man, and a gatherer of sycamore fruit, should be commis-
sioned by God to prophesy to Israel. However, then,
some may speak evil of the things which they know not,
we dare engage to prove, that a weak, honest man, might,
with as much propriety, and as little inconvenience, be al-
lowed to undertake the office of physician, or advocate, or
judge, as the office of a minister of Christ: though, doubt-
less, his good and honest heart, without other qualifications,
would be poor enough furniture for offices less important
and ditficult than these. Uncommon talents are necessary
to explain obscure passages of Scripture, to resolve intricate
cases of conscience, and to defend the truth against gain-
sayers : services, to which ministers have frequent calls.
Nor will a small measure of skill and ability qualify any
man, to teach the necessary doctrines and duties of religion,
to convince the understanding, to interest the affections, to
dart irresistible light into the conscience, and fix it there, to
meet with men's objections and prejudices against religion,
to unfold the temptations of Satan, and deceits of the heart,
and to do all this in a manner becoming the dignity of the
pulpit, and yet plain to the dullest capacity. Nothing less
than this, is the ordinary object of the spiritual instructor.
Good sense, expressed so perspicuously, and ranged in
such an order, as to be easily understood and remembered,
is the very soul of composition ; and this cannot be ex-
pected, but from one of a quick invention, a clear head,
and a sound judgment, who has gifts as well as grace, a
doctrinal and speculative, as well as a practical and ex-
perimental knowledge, and has acquired a facility of im-
parting his ideas to others. And even all this will not go

130 THE CHRISTIAN PASTOR's MANUAL.

SO far as to qualify a man to speak often in public, without
either a retentive memory, or an unusual command of
words. Nay, the best natural powers will need to be well
cultivated by a liberal education. Without an ability to
read the Scripture in the languages in which it was origi-
nally written, and some acquaintance with natural and
moral philosophy, history, antiquity, the best Greek and
Roman authors, and the arts of logic, rhetoric, and criti-
cism, in an age of so much learning as the present, a min-
ister can scarcely fail to be despised ; and a despised min-
istry is seldom successful. Besides, on many occasions,
the teacher will need all his learning to unfold to him the
meaning of difficult passages in sacred writ, especially, if,
as sometimes happens, his commentaries fail him, where
he most wants their help. Nor will one, wholly ignorant
of philosophy, history, and criticism, be able to give satis-
fying answers to the reasonings of infidels founded upon
these, to detect their sophistry, beat them out of their
strong holds, and so, if he convince not their conscience,
at least to stop their mouths. There are some scriptures,
from which, if they stood in the original as they do in our
translations, almost unanswerable objections might be
drawn against our holy faith. And what advantage must
this give the infidel to triumph over the illiterate teacher !
And, indeed, if the hedge of a learned ministry were once
removed from these lands, as I am afraid some wish it to
be, what could we expect, but that ignorance and infidelity,
error and heresy, superstition and enthusiasm, should
quickly overspread them ? Those who, by the blessing of
God on their studies, have acquired considerable measures
of learning, have been the best explainers and defenders of
Christianity, and have recommended practical religion in the
most distinct and persuasive manner. And without a mira-

QUALIFICATIONS FOR TEACHERS, &;C. 131

cle which we have no ground to expect, illiterate minis-
ters can never equal them.

But above all, one who would teach others to be reli-
gious, must himself have a clear and distinct notion of re-
ligion. We cannot avoid despising the man who is igno-
rant in his own profession, whatever his knowledge may be
of other matters. To say of a physician, he has a good taste
in music and poetry, but is grossly ignorant of the nature
of diseases, and of their proper remedies, is giving him the
most unfavourable character. In like manner, it is a
wretchedly poor character of a minister of Christ, to say
of him, " he is a good philosopher, and understands well
the Greek and Roman writers, but is little acquainted with
the means revealed in Scripture, of recovering mankind
from the ruins of their apostacy:" for, if so, he comes
short of the very end of his office, and fails in that, in
which, above all things, he ought to have excelled. We
cannot therefore entertain too low and despicable an opin-
ion of such ignorant presumers, as set up for teachers of
Christianity, and pretend to show unto others the way of
salvation, while their own ideas of it are so dark and con-
fused, that they have need to be taught which are the first
principles of the oracles of God. He who would be a
scribe, instructed in the kingdom of heaven, able to bring
forth out of his treasures things new and old, must under-
stand well the doctrine of man's primitive apostacy from
God, with its unhappy effects on the whole human race;
the method of recovery through Christ : the work of the
Spirit in applying a purchased redemption ; the full and
free offers of Christ, and of salvation through him, made
in the gospel, to the very chief of sinners: the nature of
that faith which unites to Christ, of that holiness which
makes men meet for the inheritance of saints in lif^ht, and

132 THE CHRISTIAN PASTOR's MANUAL.

which is indeed heaven begun in the soul ; and of those
various good works of piety, or of charity, by which we
are bound to glorify God, to serve him in our generation,
and to prove, to ourselves and others, the truth and energy
of our faith. It is a contradiction to suppose that minis-
ters should be able to represent these important doctrines
in a proper light to others, if they themselves understand
neither what they say, nor whereof they affirm. Misera-
ble, therefore, must be the state of the church, if left to the
care of such unskilful guides ! for, if the blind lead the
blind, both must fall into the ditch. To prevent so dread-
ful a calamity, it is required, as an essential qualification
of a guide to souls, that he be apt to teach; not a novice,
lest, being lifted up with pride, he fall into the condemna-
tion of the devil. Those, whose knowledge of divinity is
entirely derived from a few modern sermon-writers, or
books on the deistical controversy,* but who have never
read and digested into their memories a system of divinity,
must needs be ignorant of many important truths, and can
scarcely have any view of that connexion of the different
parts of religion, in which a great deal of its beauty con-
sists. And will such keep back from their hearers nothing
profitable, and teach others what they have never learned
themselves? will thev instruct men in the whole of their
duty to God, to themselves, and to one another, who are
unskilful in the word of righteousness, having never studied
with care the nature and necessity of these duties, the hin-
deranccs in the practice of them, and the methods of re-
moving those hinderances? or will those, who have not
thoroughly studied the evidences of Christianity in general,

* The author regrets, that defences of Christianity, and replies to
Tindal, Collins, &c., forty-seven years ago, when he preached this
sermon, justly admired, and generally read, are now almost forgotten.

aUALlFICATIONS FOR TEACHERS, 6z;C. 183

or of particular articles of faith, be ready to give an an-
swer to every man that asketh a reason of the hope that
is in them ; and thus be able, by sound doctrine, both to
exhort and to convince gainsayers 1

I conclude this head with observing, that the spiritual
instructor should be mighty in the Scriptures, able not
only to repeat, but to explain them, having the word of
God dwelling in him richly, in all wisdom and spiritual
understanding. It is his duty to declare the whole counsel
of God, and to teach men to observe all things whatso-
ever Jesus has commanded. But how can he do this, with-
out knowing from the sacred oracles, what is the counsel
of God, and what are the commands of Jesus 1 Any other
guide will, in some instances, mislead, or at least prove de-
fective in his instructions. The Scriptures only are fully
sufficient for doctrine, for reproof, for instruction, for cor-
rection in righteousness ; able to make the man of God
perfect, thoroughly furnished to every good word and
work ; able to direct the ministers, not only how to live,
but how to preach. And he who is little conversant in
them, will be apt to insist much on things which they rarely
mention : and seldom to mention things on which they
chiefly dwell : to lay a great deal of stress on things on
which they lay little stress, and little stress on things which
they exhibit as of the last importance. Hence, some dis-
courses on self-examination almost entirely omit, or handle
in an overly, superficial manner, some of the plainest, most
express, and most frequently repeated Scripture characters
of true holiness, on the one hand, and of counterfeit ap*
pearances of it, on the other, as if they had found out a
better way to distinguish the real Christian from the self-
deceiver, than that which the sacred oracles, when design-
12

134 THE CHRISTIAN PASTOr's MANUAL.

edly treating on this subject, have pointed out.* Hence,
methods have been recommended to preserve the solemnity
of ordinances, different from, nay, in some instances, con-
trary to, those which Infinite wisdom has prescribed.
Hence some content themselves with recommending holi-
ness in general, without distinctly explaining and enforcing
particular duties, or reproving, as our Lord and his apos-
tles did, particular sins. Others, in exhorting to moral vir-
tues, scarce make any use of the motives to them, urged
with so divine an eloquence in the Scriptures of truth. "j*
And, which is worst of all, some so entirely omit the pe-

* I know no writer who, in inquiring into this important subject
has proceeded with such cautious regard to the infallible touchstone
of truth, as Mr. Janathan Edwards of Northampton, in his judicious
treatise concerning religious affections, printed at Boston, 1746. I
scarcely think this age has produced any book on practical divinity,
which will so well reward a careful perusal.

■j- 1 mean not, says a lively tvritev, to exclude morality from
preaching Christ. No ; this I testify, that he, who neglects the for-
mer, shall never be benefitted by the latter. Christ profiteth him
nothing. Religion is the souVs conformity to God in his 7noral per-
fections. So much as a man has of true morality, so much has he
of God ; and so much as he has of God in this world, so much will
he have of heaven in the next. But then, this morality must be
baptized in the name of Christ. Without regard to Christ in prin-
ciple, and in end, and an entire dependence upon the influences of
his Spirit; the brightest speculations, and the strongest arguments,
a text fetched from the Bible and motives brought from heaven would
be to preach Seneca, rather than Christ: and to urge the duties of
moraUty upon motives that are not Christian, is only to deprive the
lame man of his crutches, and then bid him walk. No man ever in-
sisted on morality more than St. Paul ; but he ever christianiseth it :
he ingrafts the man into faith by Christ, and you quickly find him

aUALIFICATIONS FOR TEACHERS, &C. 135

culiar doctrines of the gospel, that one might hear a long
course of sermons from them, without learning that, which
it was the grand design of revelation to teach, the way, I
mean, in which a fallen creature may emerge from the
ruins of his apostacy. Hence, instead of rightly dividing
the word of truth, many confine their sermons to those sub-
jects, on which they find their thoughts flow with the most
readiness and affection, neglecting others of at least equal
importance. Some are continually detecting the deceits of
the heart, and false resemblances of grace ; others, thun-
dering out the terrors of the law, representing the dread-
ful indignation of God against the unconverted, or arguing
the justice of that indignation ; and others content them-
selves, with inviting sinners to accept the Saviour, without
taking suitable pains, by preaching the duties and sanc-
tions of the law, to convince them of their need of him.
Some seem to forget, that to quicken, to warn, to direct,
and to encourage true Christians, is any part of their work;
while others address their audiences, as if they were all
converted. Some preach continually upon duties, others
upon privileges, others upon doubts and temptations.
These, and such like defects, would be prevented, were
Moses and the prophets, Christ and his apostles, considered
as our patterns in preaching. The deep things of God,
which he has revealed by his Spirit, should be the grand
topics of our ministry, as they were of Paul's : and these

budding with every precious grace, and loaded with the fruit of
good works. Never doth Paul seem so much in his element, as
when he is preaching Christ. How often doth he go out of his way
to meet with him ! Here he stretches in his thoughts, and pursues
the glories of the Redeemer, till he is almost out of breath, &c.
— Hobby 3 Sermon at Emerson s ordination, p. 16,

136 THE CHRISTIAN PASTOR's MANUAL.

we should speak, as he did, not in the words which man^s
wisdom teacheth, hut which the Holy Ghost teacheth, com-
paring spiritual things with spiritual.

IV. Ministers have need to be persons of -prudence and
conduct, and to know men as well as books. A minister
should study himself. He should not only be acquainted
with his own spiritual state, but with the particular turn of
his genius : for, God having distributed among ministers
various gifts, and thereby fitted them to answer different
purposes in his service, our usefulness will in a great mea-
sure depend upon knowing what our gift is. Thus, some
are fittest to inform and convince the judgment, by the clear
and distinct light in which they represent truth, and the
strong and unanswerable arguments with which they sup-
port it. Others have a greater talent of touching the con-
science, or of moving the passions. A minister should
study the make and frame of the human mind ; for, till
the springs of human nature are, in a good measure, dis-
closed to him, and he has learned how far the bodily pas-
sions, or a disordered imagination, may either cloud genu-
ine piety, or cause a resemblance of if, he will be often at
a loss what judgment to frame of religious appearances.
He should know all the avenues to the soul, and study the
different capacities and tempers of men, that he may be
able, with becoming address, to suit himself to them all.
Physicians consider the age, constitution and strength, and
way of living, of their patients, and vary their prescriptions
accordingly. Ministers should, in like manner, be able to
adapt themselves to the difl^erent ages, natural dispositions,
genius, temporal circumstances, temptations, errors, moral
characters, and religious inclinations of their hearers.

No wise prince will employ those to manage affairs in
which his honour and the interest of his kingdom are deeply

QUALIFICATION FOR TEACHERS, &C. 137

concerned, who have not capacities and accomplishments,
in some measure adapted to that important trust; and, as
Solomon observes, he that sendeth a message by the hand
of a fool, cutteth off the feet, and drinketh damage. Can
we, then, entertain so low sentiments of the wisdom of the
King of heaven, as to think, that now, when extraordinary
gifts are ceased, he would ordinarily employ those in the
grand, but difficult design, of advancing his glory, and
saving precious souls, who are unfit to be employed even
about the common afl^airs of this life?

The ambassadors of Jesus, then, should be wise as ser-
pents, as well as harmless as doves. The wisdom that is
from above, which is first pure, then peaceable, gentle, and
easy to be entreated, full of mercy and of good fruits, with-
out partiality, and without hypocrisy, should shine even in
their private conversation. They are required to let no
man despise them, and to give no offence in any thing,
that the ministry be not blamed. A wicked, ill-natured
world, are continually watching for their halting, and will
gladly improve the least slip or inadvertency, to bring a
slur upon them. Ministers, therefore, had need to shun,
not only what is sinful, but what is dishonourable or dis-
obliging, and to avoid every thing which may justly blast
their reputation, and thus lessen their influence, and impair
their usefulness. If their behaviour is mean and sordid,
ridiculous and affected, rash and imprudent, much hurt is
hereby done to religion, and sacred things become con-
temptible.

They should not indulge the first sallies of a warm
imagination, but weigh the more distant consequences of
actions, lest they mislead the weak and injudicious, pro-
voke the censures of the captious and severe, and hurt the
gospel when they meant* to serve it. Where they inno-
12*

138 THE CHRISTIAN PASTOR's MANUAL.

cently may, they should accommodate themselves to peo-
ple's humours, and become all things to all men, that, by
an obliging conduct, they may gain them to Christ. They
should avoid imprudently intermeddling in controversies of
a civil nature, especially among those of their own charge,
and saying or doing any thing indiscreet, whereby they
may prejudice the people against their ministrations. In
opposing error, and reproving vice, they must know when
to keep silence, and when to speak ; when to come with a
rod, and when in the spirit of meekness. Likewise, in
healing wounded consciences, in reconciling those at vari-
ance, in encouraging the disconsolate, in speaking to those
on a death-bed, in managing the public business, and in
exercising the discipline of the church : all their sagacity,
caution, penetration, and judgment, are little enough to
choose out the properest means, and to apply them with
dexterity, that they may not spoil the best designs by bad
management.

Spiritual instructors need wisdom for rightly managing
their public discourses. They should adapt the choice of
their subjects to the particular circumstances and necessi-
ties of their hearers, as wise householders, giving to every
one his portion of meat in due season ; and should com-
pose their sermons so, as that the meanest may understand,
and the most judicious have no cause to despise them, and
so as neither unnecessarily to offend the weak, nor give
advantage to the maliciously criticising. They should imi-
tate their glorious Master, who patiently bore with the pre-
judices of his disciples, and instructed them as they were
able to bear it. Much depends on the timing of things
well, and the manner of doing them ; on choosing the most
proper seasons for instruction, and imparting it in an en-
gaging manner; on avoiding offensive phrases, and bor-

QUALIFICATIONS FOR TEACHERS, &C. 139

rowing favourite ones, where we honestly can ; and, on
using such reasonings to confirm the doctrines, or to en-
force tlie duties of religion, as we have ground to think,
from the disposition of our hearers, or the dealings of Provi-
dence towards them, will be aptest to strike and work upon
them: for a word, fitly spoken, is like apples of gold in
pictures of silver. Now, in all this, wisdom is profitable
to direct, as no rules can be given to extend to every par-
ticular case.

V. A due mixture of a studious disposition, and of an
active spirit, is necessary in teachers of Christianity.
That the last of these is so, appears, at first sight, from the
time and pains requisite to know the state of our congre-
gations, to catechise, to visit the sick, to administer private
instruction, reproof or consolation, to prepare young people
for the Lord's table, and sometimes to conduct to the Sa-
viour the awakened sinner, who is asking the w^ay to Zion
with his face set thitherward. The ministry is no idle or
easy profession, but requires an almost uninterrupted series
of the most painful and laborious services. But minis-
ters of a lazy, indolent disposition, will be tempted to hurry
over those duties, and will grudge to spend so much time
in them as is really necessary to render them in any de-
gree useful. Nor will ordinary measures of grace suffice
to overcome such temptations. But then, a studious dis-
position is equally necessary. It was not without its use,
even in the days of inspiration. Solomon found much
study a weariness to the flesh ; but yet was sensible, that
the advantages of it overbalanced the toil ; and tells us,
that the preacher, meaning himself, sought to find out ac-
ceptable words, and gave good heed, and sought out and
set in order many proverbs. Though he excelled all men
in understanding, yet he did not turn people off with any

140 THE CHRISTIAN PASTOr's MANUAL.

thing that came first in his mind, but took pains to range
his thoughts in a proper method, and to express them in
agreeable language; so that his sermons were the fruit of
labour and study, as well as of inspiration. And he tells
what moved him to all this pains. " The words of the
wise are as goads, and as nails fastened by the masters
of assemblies, i. e. There is like power in words wisely
chosen to stir up the slothful to duty, as there is in a goad
to prick the ox forward. Nor do they only move the affec-
tions in a transient way, but stick in the conscience and
memory, as nails do in a board." Daniel understood, by
books, the number of the years whereof the word of the
Lord came to Jeremiah the prophet, that he would accom-
plish seventy years, in the desolations of Jerusalem. Paul
was brought up at the feet of Gamaliel, and liad made con-
siderable proficiency under so eminent a master. And
yet, after he had been favoured with divine inspiration, he
is so far from thinking further study needless, that even
when in prison, and when he had the near prospect of his
approaching martyrdom, he commands his books and
parchments to be sent him. If this inspired apostle saw
occasion for all the learning and knowledge he could at-
tain to by ordinary means, to assist him in instructing
mankind, much more must we stand in need of such helps,
who cannot pretend to his extraordinary gifts. Paul ex-
horts Timothy to give attendance, first to reading, and
then to exhortation and doctrine, to instruct himself well,
before he instructed others; and charges him to meditate
on divine things, and give himself wholly to them, that his
profiting might appear to all. Though, from a child, he
had known the holy Scriptures, was esteemed learned
enough to be a minister of Christ, and had extraordinary
gifts bestowed upon him ; he is warned, that reading and

QUALIFICATIONS FOR TEACHERS, &C. 141

meditation were still necessary to fit him to teach and ex-
hort. Shall we then be able, without any reading or medi-
tation at all, to preach the word of life, in a way suitable
to its majesty and importance? I deny not, indeed, that
those whom God has blessed with a ready elocution, may
preach warmly and accurately too, without writing their
sermons. But even those, who have words most at com-
mand, will prove but a sounding-brass, and a tinklincr
cymbal, if they do not endeavour, by reading and medita-
tion, to be masters of the subjects on which they preach.
Reverence for that God in whose name we speak, regard
for the dignity of the pulpit, and concern for the glorious
design that brings us there, should prevent our rushing
into it rashly and unprepared, and serving God and his
people with sudden undigested thoughts that cost us no-
thing. Ministers are not set apart to their office, to trifle
away six days of the week, and then to go to the pulpit
with whatever comes uppermost. Such extemporary per-
formances, though for a little they may please some, sel-
dom do credit to God's ordinances, or produce any lasting
effects on the hearers. The good matter contained in them
is generally despised and overlooked, through contempt of
the looseness of the method, and meanness of the style.
Meditation, then, and reading, ai'e necessary branches of
a minister's duty; and, consequently, those must be unfit
for the pastoral office, who are of an unfixed, sauntering
disposition, who have no relish for study, know not what
it is to meditate and are never pleased but when v.'ilh com-
pany, or abroad.

And now, my dear hearers, let what has been said affect
all of you, with the deepest concern, that ever the care of
souls should have been entrusted to men destitute of these

142 THE CHRISTIAN PASTOR's MANUAL.

qualifications. Let it excite in you the warmest emotions
of gratitude to tlie Father of mercies, for blessing our land
in general, and those bounds in particular, with so many
able and faithful ministers. Let it procure your prayers,
for us in the ministry, that the blessed Spirit would more
and more qualify us for our difficult work, by imparting
all needful supjilies of gifts and grace : and that, as death
is daily thinning our numbers, the Lord of th^ harvest
would, from time to time, repair our breaches, by sending
forth honest and skilful labourers into his harvest.

Students need scarcely be particularly addressed, as the
whole of what has been said was principally designed to
warn them, not to be too farward and hasty in setting up
for teachers. God does not call those to feed the sheep of
Christ, who have no love to the Shepherd. For all who
love not our Lord Jesus are wicked ; and unto the wicked
God saith. What hast thou to do, to declare my statutes, or
to lake my covenant in thy mouth ? How great a trust is
committed to the pastor ! Hundreds of precious immortal
souls he is bound to watch over, as one that must give an
account: And will you be able to give a good account of
the souls of others, if unable to give a good account of
your own 1 Is it not a most pitiable case, to be under a
strict and awful charge, to affect the minds of your hearers
with what never affected your own minds? Presume not,
then, to undertake the care of souls, without personal holi-
ness, and till, by the blessing of God on your education,
and your diligent attendance on prayer, reading and medi-
tation, you have attained a suitable furniture of gifts and
graces for the service of the sanctuary. You behold with
indignation the quack-doctor, who will venture to hazard
the health and lives of men for a little paltry gain. If
such deserve to be accounted murderers of the body, shall

QUALIFICATION'S FOR TEACHERS, &C. 143

not the blood of souls be laid to thy charge, if thou shalt
undertake the care of them while unqualified for it, and if,
through thy negligence or unskilfulness, they shall eter-
nally perish ?

Parents should be well satisfied of the pious disposition
of their children, and of the goodness of their genius, ere
they devote them to the work of the ministry ; and should
beware of pressing them to undertake the care of souls,
against their inclination, or without it.

Such as are invested n-ith the power of choosing gospel
ministers, or in choosing those who are to train up our
youth in the various branches of knowledge necessary for
the ministry, I would humbly entreat to be wise and faith-
ful in the discharge of so important a trus(. Let always
the most worthy be preferred. Do all to the glory of God.
Esteem the interests of Zion, and of Zion's kino-, above
your chiefest joy. These are the commands of God ; and
if you disregard them, sooner or later you shall smart for
it. Let not afTections for any friend, or fear of disobliging
those from whom you expect favours, mislead you to an
improper choice.

Patrons, as good Bishop Burnet has observed,* are
bound to pay a sacred regard to the trust veslcd in them ;
and if they exercise their legal right, should first carefully
consider what are the qualifications of the person they pre-
sent to a benefice ; otherwise the souls, that may be lost by
a bad nomination, will be required at their hands, by him
who made and purchased these souls, and in whose si^ht
they are of inestimable value. It is all one, with relation
to the account they must give at the tribunal of Jesus,
whether money, or kindred, or friendship, or something

* Pastoral Care, ch. 7, 140, 141 ; and ch. 10, throughout.

144 THE CHRISTIAN PASTOr's MANUAL.

else, was their motive in bestowing a presentation, if re-
gard is not had, in the first place, to the worth of the per-
son nominated, and his fitness to undertake the care of
souls. Did patrons act with a visible regard to true good-
ness and real merit, and were they never swayed to make
a wrong nomination by application and importunity, by
ambitious or interested views, or by desire of gratifying a
friend, who may have a chaplain to provide for ; the worst
grievance in presentations would be removed, which I take
to be this, that many patrons have no sense of the value
of souls; and therefore are indifferent with whom they en-
trust them.

Those who are so happy as to be allowed the choice of
a guide to their souls, must be chargeable with the worst
of madness, nay, with the most monstrous and inexcusable
impiety, if they willingly expose their souls to eternal de-
struction by committing them to the charge of those, of
whose piety and abilities they have no knowledge. Surely,
no affair in the whole circle of life calls for more serious
concern and importunate supplication. Let not then inter-
rest and favour, let not ambition to be head of a party, let
not the solicitations of great men, on the one hand, or a
humour of opposing them, on the other, determine your
conduct. Be not too much influenced by little showy
qualifications, such as a flowery style, a loud or melodious
vioce, a ready delivery. But covet earnestly the best gifts,
the most solid and substantial qualifications, such as piety,
learning, sound principles, aptness to teach. Advise with
faithful and judicious ministers, who are able and willing
to serve your best interests, and are much more competent
judges of some of these qualifications, than private Chris-
tians ordinarily can be.

And let us, my reverend and dear fathers and breth-

QUALIFICATIONS FOR TEACHERS, 6z;C. 145

ren, from a genuine regard to the honour of God, and the
credit of religion, to the success of the gospel, and the sal-
vation of immortal souls; and as we would not bring a
stain upon our order, and depreciate it in the eyes of the
world, which is often partial enough to censure the whole
clergy for the faults of a few : Let us beware of introdu-
cing any into the sacred ofBce, but such as we have good
evidence are qualified for it, by being visibly, and in the
judgment of charity, sincere Christians, orthodox as well
as learned, having grace as well as gifts. I acknowledge,
designing men may counterfeit some of these qualifications
with so much artifice, as, after the utmost caution we can
use, to impose upon us : and in that case, though we com-
mit a mistake, we are guilty of no fault, since such favour-
able appearances ought to determine us to judge favoura-
bly. But if we separate any to the ministry without suita-
ble evidence of their fitness for it, either by personal ac-
quaintance, and free unreserved conversation with them, or
by hearing their public performances, and strictly and par-
ticularly examining their knowledge of the truth, and abili-
ty to defend it ; or by private inquiries at those, on whose
skill, integrity, opportunities of information, and cautious-
ness in recommending, we may safely rely ; should such
afterwards prove incapable of discharging their trust, the
blame of their defects will be laid to our charge.

How awful is the warning of Paul to Timothy, and in
him to all concerned in ordaining others to the pastoral of-
fice ! Lay hands suddenly on no man, neither he par-
taker of other men's sins : keep thyself pure. As if he
had said, though you have no particular reason to suspect
a candidate unfit for the ministry, be not on that account
slight and superficial in trying his qualifications for it, but
13

146 THE CHRISTIAN PASTOr's MANUAL.

examine, with the utmost care and exactness, his moral
character, and aptness to teach ; for if, through indolence
and carelessness, you neglect to make those inquiries, up-
on which you might have discovered what was amiss ; or
if, through an excessive tenderness for candidates, through
that fear of man which bringeth a snare, or through some
other unworthy motive, you so far connive at his known
vices or defects, as to grant him ordination ; by this con-
duct, you partake with him, not only in the sins he has al-
ready committed, but in those also which he shall after-
wards commit, while he either teaches or lives badly ; and
therefore, you must answer for all the pernicious conse-
quences of his ordination, in ruining his own soul, and the
souls of his flock. Nay, should other ministers be unwar-
rantably rash in this matter, and urge you to concur with
them, be not moved by their entreaties or authority, to act
contrary to your own judgment, lest you be condemned as
accessary to their guilt. In the verse preceding this cau-
tion, ministers are charged not to prefer one before another,
and do nothing by partiality^ i. e. not to determine a cause
for or against any person, till we hear what can be said on
both sides ; not to prefer one before another, where there
appears no sufficient reason for such a preference ; and not
to be swayed by friendship or prejudice, to be more fa-
vourable to one, and more severe to another, than we ought
to be. And, in the end of the chapter, to encourage this
diligence, the apostle informs us, that if we proceed with
due deliberation we shall not lose our labour, but shall or-
dinarily be able to form a judgment concerning candidates.
Some men's sins are open beforehand^ going before them
tojvdgment ; and some men, they, viz: their sins, follow
after. Likewise, also, the good works of some are mani-

aUALlFICATIONS FOR TEACHERS, &C. 147

fest beforehand ; and they, viz. the good works, that are
otherwise, cannot be hid,* The meaning is, some men's
sins are so heinous and notorious, that, going as it were
before them to judgment, little or no trial is necessary in
order to discover them. And the sins of others follow
them to judgment; because, though less open, yet they
also might, in most cases, by due inquiry, be brought to
light. In like manner, the good works of some, and their
fitness for ordination, are easily discerned, even before they
undergo a formal trial ; and those good works which are
not manifest beforehand, but which, through the modesty
or obscure situation of the performer, are little observed,
may often, by a diligent search be discovered.

From this remarkable passage, to which we would do
well to take heed, the learned Grotius observes, that we
ought not only to inquire, whether a candidate for ordina-
tion is innocent of atrocious crimes, but whether he has
done much good, seeing the pious actions of the eminently
pious can seldom be hid. And, agreeably to this, Paul re-
quires, not only that a bishop be blameless, but that he
have a good report of them which are without, lest he
fall into reproach ; so that freedom from gross scandals,
without certain positive evidences of a pious disposition, is
no sufficient warrant for us to ordain any. It is criminal
to lay hands on a candidate, if we have no positive ground
to hope that he will preach usefully; and it is equally crim-
inal to do it, if we have no positive ground to hope that
he will be an example to others in word, in conversation,
in charity, in spirit, in faith, in purity : for the last of these

* See Grotius or Wolfius on the place, and a piece, entitled, The
apostolical rule concerning the ordination of ministers considered'
— Lond. 1737, p. 5— 14.

148 THE CHRISTIAN PASTOR's MANUAL.

is as really a part of the minister's duty, and as really a
means to be used by him for saving souls, as the first. The
things, says Paul to Timothy, that thou hast heard of me
amonw many witnesses, the same commit thou to faithful
men, who shall be able to teach others also. We must
have probable evidence of their faithfulness, as well as of
their ability to teach. Even deacons are first to be proved,
and then to use the office of a deacon. Sure, then, minis-
ters, whose office is much more honourable and important,
should not be allowed to exercise it, till their fitness for it
is well tried. But the vast danger of promiscuous admis-
sions into the ministry, has been so well represented, in a
pamphlet published here three years ago, on occasion of
an act and overture of the General Assembly, 1746,* that
I am sensible I have trespassed on your patience, in en-
larging so much on this head.

If any allege, that there would not be found a sufficient
number of ministers for all our churches, did we ordain
with such caution, I answer, it is better to hazard this in-
convenience, than to break an express law of Christ, which,
if less strict in ordaining, we certainly do. Let us mind
our duty, and leave the event to Providence. Strictness in
admissions may, indeed, discourage those who bid fairer
for starving or poisoning, than for feeding the souls of their
flocks. But to discourage such is highly commendable :
and a small number of able and faithful pastors, is more to
be desired than a multitude of raw, ignorant, illiterate no-
vices, incapable either to explain or to defend the religion

* See a Letter to a JMlnister of the C/inrch of Scotland, shoiv-
ing the unreasonableness of extending chap. 7 of the form of pro-
cess to probationers. Glasg. 1747, especially p. 6 — 27; and p.
61—74.

aUALIFICATIONS FOR TEACHERS, &C. 149

of Jesus ; or of polite apostates from the gospel to philo-
sophy, who think their lime more usefully and agreeably
spent in studying books of science than in studying their
bibles; or of mercenary hirelings, of as mean and sordid
disposition as those we read of 1 Sam. ii. 36, who crouched
to the high-priest for a piece of silver and a morsel of
bread, saying, " Put me, I pray thee, into one of the priest's
offices, that I may eat a piece of bread."

May God, in mercy, prevent such low and unhappy men
from ever creeping into the sacred function ! May a faith-
ful, an able, and a successful ministry, ever be the bless-
ing of our land I May the glorious Head of the Church
appoint unto every dwelling-place of mount Zion, and to
all her assemblies, pastors according to his own heart, to
feed his people with knowledge and understanding? And
may he, whose words are works, say to our church in
general, and to this corner of it in particular, "This is my
rest for ever; here will I dwell; for I have desired it. I
will abundantly bless her provision ; I will satisfy her poor
with bread. I will also clothe her priests with righteous-
ness, and her saints shall shout aloud for joy. There will
I make the horn of David to bud. 1 have ordained a lamp
for mine anointed. His enemies will I clothe with shame;
but upon himself shall his crown flourish."
13*

MINISTERS OF THE GOSPEL CAUTIONED
AGAINST GIVING OFFENCE.

BY JOHN ERSKINE, D. D.

Giving no offence in anything, that the ministry be not
blamed. — 2 Corinthians vi. 3.

These words of the apostle Paul, which were primarily
intended to do justice to his own character, and that of
Timothy, his beloved son in the faith, present to the view
of gospel ministers, in every age, a fair and approved pat-
tern, which they ought to copy after, if they wish to pros-
per in their arduous work. The conduct of these excel-
lent men was, in the main, so circumspect and exem-
plary, that it could give no just cause of offence to^.jXews,
to Gentiles, or to the churches of Christ. They carefully
avoided whatever might increase the prejudices of unbelie-
vers against the gospel, or might impair the reputation and
success of their ministry, by laying a stumbling-block, or
occasion of offence, in their brother's way.

I intend, in discoursing on this passage, first to explain
the duty of giving no offence ; then to inculcate upon my-
self and my brethren in the ministry, the practice of that
duty ; and, lastly, to conclude with some practical reflec-
tions on what may be delivered.

I. I am to explain the duty here recommended to minis-
ters, Giving no offence.

To preach and to act so as that in fact none shall be of-
fended, would indeed be a hard, or rather impossible, task.

MINISTERS CAUTIONED AGAINST OFFENCE. / 151

We cannot govern the sentiments and passions of others ;
and that can never be our duty v^hich is wholly out of our
power. The tastes of our hearers are so opposite, that
what is relished by one set of them will necessarily disgust
another. So changeable are the humours of not a few,
that what yesterday they approved, to-morrow they con-
demn. The weak and captious will censure our not doing
what was either impossible or unfit to be done. Not visit-
ing the sick when we were altogether ignorant of their
sickness ; visiting one person oftener than another ; preach-
ing a little longer than usual, or a little shorter ; insisting
often on subjects of general importance, or insisting seldom
on subjects of less extensive use ; repeating the same ser-
mon on different pulpits: borrowing useful observations
from the compositions of others ; refusing to spend that
time in company which duty requires us to devote to our
studies : nay, circumstances still more insignificant than
these: our parentage; our wealth; our poverty; our
dress; our necessary recreations ; every thing that relates
to us : every thing we say or do, however innocent : every
thing we omit, however needless, may, by one or other,.
be found fault with. To such trifles, triflers alone can
constantly attend. If people will take offence where no
shadow of offence has been given, his soul must be grovel-
ling, and his time and pains poorly employed, who, in
such low inconsiderable matters, can entirely guard against
it. Even truth and holiness give offence. If any truth is
contrary to generally received opinions, many will be our
enemies for telling them that truth. If vice is honestly re-
proved, the obstinate transgressor will be provoked. But
if men take umbrage at us for doing our duty, it becomes
us to offend man rather than God. When we hold on
steadily in the paths of truth and righteousness, amidst

152 '

these unjust reproaches, the testimony of God and of a good
conscience will afford us unspeakable support and delight.
The faithful minister, though reviled by an ungrateful gene-
ration, as a troubler of Israel, and a turner of the world
upside down, is glorious in the eyes of the Lord. Though
his character may, for a season, be under a cloud, God
will at length bring forth his righteousness as the light,
and his judgment as the noon-day. It is evident, therefore,
the duty of giving no offence, only means the giving no
just cause of offence, by doing any thing unbecoming our
profession as Christians, or our office as ministers of Christ.
But it is proper to descend to particulars.

1. Our life and conversation should be inoffensive. Our
station is elevated and conspicuous, and exposes us to the
most strict and critical inspection. Many eyes are upon
us, and the same allowances will not be made for our mis-
carriages as for those of others. Though we could speak
with the tongues of men and angels, we shall hardly charm
our hearers into a life of piety, and convince them that re-
ligion is beautiful, unless we exhibit her beauties in a regu-
lar well-ordered conversation. A dissolute life cannot fail
to make us base in the sight of the people. When our
practice is manifestly inconsistent with our doctrines, the
brightest parts will not protect character, the finest accom-
plishments will not screen us from deserved reproach.

Nor is it enouo-h that we are charoeable with scandal-
ous wickedness. If we indulge ourselves in practices of a
suspicious nature ; venture to the utmost bounds of what is
lawful ; needlessly frequent the company of scoffers at re-
ligion; or, at least, spend more of our leisure hours with
the gay and thoughtless, than with sober serious Christians ;
if our conduct betrays a crafty, political, intriguing spirit;
if we discover no relish for retirement ; are often and un-

MINISTERS CAUTIONED AGAINST OFFENCE. 153

necessarily in the tavern, seldom in the closet, and reserve
little of our time for reading, meditation and prayer ; if a
word scarce ever drops from us in ordinary conversation,
that can either instruct or edify, we transgress the precept
of giving no offence. With whatever force of argument
and seeming warmth, we recommend from the pulpit hea-
venly-mindedness and devotion, humility, self-denial, wean-
edness from the world, uprightness and integrity, the care-
ful improvement of time, and a tender circumspect life, few
who observe our behaviour will be charitable, or rather,
will be blind enough, to fancy us in earnest. The judi-
cious will shrewdly suspect that pleasure, gain, or honour,
is dearer to us than God's glory and the salvation of souls.
Good men will be offended ; and even bad men, whatever
they pretend, will, in their hearts, despise us. We move
in a more exalted sphere than others ; and, if we would
shine as lights of the world, had need to avoid every ap-
pearance of evil, and to consider well, not only what is just
and pure, but what is lovely and of good report. The
world expects that we should do honour to our profession,
act up to the dignity of our character, and, with the great
apostle of the Gentiles, magnify our office, by acquiring,
cultivating, and exercising every accomplishment, gift, and
grace, that tends to promote our usefulness in the Church
of Christ. Many things abstractly considered, may be
lawful, which yet are not expedient, and edify not. Duty,
indeed, sometimes obliges to contradict the humours of our
people. But it is neither acting a wise nor a good part, to
contradict them for contradiction's sake. In matters indif-
ferent, we should become all things to all men, that we may
gain the more ; and deny ourselves the use of our lawful
liberty, when, by indulging it, our brother would be stum-
bled, or offended, or made weak.

154 THE CHRISTIAN PASTOR's MANUAL.

2. We should give no offence by choosing injudiciously
the subjects of our sermons. When we preach what is
the result of mere human reason, or teach, for doctrines,
the commandments of men : when we urge uncertain spe-
culations as warmly as if salvation depended on the belief
of them ; puzzle our hearers with new schemes unsup-
ported by Scripture evidence, or, by forced unnatural inter-
pretations, torture the inspired writings to speak our mind :
when the things we teach, though possibly true in them-
selves, yet are not important religious truths, explained
and enforced in a scriptural strain ; we practically declare,
by such a conduct, that we have no high esteem for divine
revelation, and have forgot our commission as ambassadors
of Christ. It would be reckoned arrogant presumption,
even in the ambassador of an earthly prince, should he
exceed his instructions, and betake himself to his own sa-
gacity, in adjusting the differences of his sovereign with
neig-hbourinof states. And can an ambassador commis-
sioned by Him, in whom are hid all the treasures of wis-
dom and knowledge, be thus unfaithful, without the most
daring and impious insolence ? He bids fairest to preach
with success, who preaches in words, not of man's wisdom,
but which the Holy Ghost teacheih, comparing spiritual
things with spiritual. The blessed Spirit sets his seal only
to doctrines stamped with his own authority, and which
flow from that sacred fountain unsullied and pure. The
gospel, when mingled with human inventions, loses mucli
of its native lustre, and, like adulterated milk, affords but
scanty and unwholesome nourishment. An itch to say
what is curious and uncommon, is a dangerous turn of
mind in a teacher of Christianity. Common truths are
like common blessings ; of most use, and of truest worth :
and that is the best sermon which makes the grace of God

MINISTERS CAUTIONED AGAINST OFFENCE. 155

sweet, salvation through Christ acceptable, sin ugly and
hateful, and holiness amiable to the soul.

If they give just ground of offence who add to the word
of God, they do it also who take from it. All God's words
are right. There is nothing forward or perverse in them.
Every doctrine and precept is wisely suited to promote
God's glory and man's salvation, and was mercifully re-
vealed for that purpose. All scripture is given by inspira-
tion of God, and is profitable for doctrine, for reproof, for
correction, for instruction in righteousness. Those enter-
tain too high a conceit of their own penetration, and very
mean ideas of the divine wisdom, who fancy it dangerous
to preach what the blessed Spirit judged it proper to reveal.
If we would keep back from our people nothing profitable,
we must endeavour to declare to them the whole counsel
of God. Concealing any part of that form of sound words
which our commission directs us to publish is unfaithful-
ness to God, and injustice to the souls of men. " He,"
saith God, " that hath my word, let him speak my word
faithfully ;" Jer. xxiii. 28. And again : " — all the words
that I command thee to speak unto them, diminish not a
word ;" Jer. xxvi. 2.

As wise and faithful stewards, we must regard the whole
family, and give to every one his proper portion : teaching
the young and ignorant, in a plain familiar manner, the
first principles of the oracles of God : and dispensing
strong meat to them of full age, who, by reason of use,
have their senses exercised to discern both good and evil.
The erroneous, we must endeavour, by sound reasoning,
to convince of iheir mistakes. We must unfold the strict-
ness, spirituality, and extent of God's law; and display the
awful sanctions that enforce it, to rouse from their spiritual
lethargy, the secure and thoughtless, the bold and pre-

156 THE CHRISTIAN PASTOr's MANUAL.

sumptuous, the proud and self-confident : awakened souls
we must gently allure to Christ, by the sweet and free in-
vitations of the gospel ; and believers w^e must exhort, by
a faithful discharge of every duty, to adorn the doctrine of
God their Saviour in all things.

Perhaps it is one chief occasion of our giving offence,
by not declaring the whole counsel of God, that there are
certain subjects peculiarly easy and agreeable to us, which,
on that account, we are apt to imagine the most important,
and to insist upon the most frequently. Lecturing usually
on large portions of Scripture might be some remedy to
this evil. Occasions would, in that way, soon present, of
explaining every doctrine, and inculcating every duty.
Both we and our hearers would grow better acquainted
with the lively oracles, and learn to read them more pro-
fitably. Besides, short occasional hints, which naturally
arise in our ordinary course of expounding a gospel or
epistle, may fall with weight on our hearts ere they are
aware, and force conviction. Whereas, when the subject
of a sermon is directly levelled against vulgar prejudices
or fashionable vices, instantly the alarm is taken, and the
mind strengthens itself against evidence. The heart is a
fort more easily taken by sap than by storm.

But though we give hints of every truth, our sermons
will offend the judicious, if we insist more frequently and
earnestly on suljects of lesser importance, and more spa-
ringly and coldly on those branches of Christianity which
are most frequently introduced, and have the greatest stress
laid upon them, in the sacred writings. Our great busi-
ness is, to instruct guilty creatures how they may be re-
covered from the ruins of their aposlacy, serve God ac-
ceptably here, and enjoy him for ever hereafter. It is
justly offensive, if we content ourselves with now and then

MINISTERS CAUTIONED AGAINST OFFENCE. 157

mentioning, in a slight and overly manner, those things
which affect the very vitals of our common Christianity.

If Christ, and salvation through him, are rarely preached,
this will be quite opposite to the apostolic pattern. Let
it not be pleaded, That these doctrines were more neces-
sary to Jews and Heathens than to professed Christians.
A little observation may convince us, that many of our
hearers are Christians only in name, and need to be taught
these doctrines more perfectly, or, at least, to have deeper
impressions of their truth and importance. Besides, it was
not barely in addressinsj infidels, that the apostles insisted
on such subjects. They did it also in their epistles to the
saints and faithful in Jesus, who knew these things, and
were established in the present truth. A considerable part
of many of these epistles immediately relates to the pecu-
liar doctrines of Christianity. And, in the practical part
of them, these peculiar doctrines are often urged as mo-
tives even to social and relative duties. For instance, they
are urged to dissuade from evil speaking, and to recom-
mend meekness and gentleness, Tit. iii. 2, et seq. : and in
the 8th verse of that chapter, the apostle, after pronounc-
ing the doctrine of justification through Christ a faithful
saying, enjoins Titus to affirm it constantly, in order to
excite believers to carefulness in maintaining good, works.
But I have a still higher pattern to plead. More of our
Lord's sermons are recorded by the beloved disciple than
by the other evangelists ; and of these the principal sub-
jects are, the dangerous state of the unconverted, and the
nature, necessity, and blessed consequences of faith in
Christ, of union with him, and of the sanctifying influ-
ences of his Spirit. The last and longest of these ser-
mons, though preached to the apostles only, who had long
ago professed their dependance on him as their guide to
14

158 THE CHRISTIAN FASTOR's 3IANUAL.

eternal life, yet chiefly relates to the mutual love of Christ
and his people, and the safety and comfort that flow from
the exercise of faith in him. The doctrine of Christ cru-
cified, is the instituted mean for producing and nourishing
the divine life, and should be the centre of our sermons, in
reference to, and dependance upon which, other subjects
ought to be considered.

The nature of true religion, as distinguished from every
counterfeit appearance, the genuine workings of it in the
heart, and the fruits of it in the life, are subjects that need
to be often explained and inculcated. Scripture abounds
with occasional instructions on these heads : and the 119th
psalm, our Lord's sermon on the mount, the epistle of
James, and John's first epistle, treat them designedly, and
at full length. On the one hand, we must inculcate it fre-
quently, that however blameless men's outward conduct
may appear, yet, if they act barely from selfish interested
principles, and have not charity, love to God, to Christ,
and to their brethren of mankind, they are nothing, have
not the spirit of Christ in them, and are none of his : " The
end of the commandment is love, out of a pure heart, a
good conscience, and faith unfeigned." In other words,
the end of divine revelation is not gained upon us, till we
love our duty, see a beauty and excellency in holiness, and
esteem it our meat and drink to do the will of our heavenly
Father. On the other hand, we must remind our hearers,
that where the tree is good, the fruit also will be good;
and that no pretences to faith or love are well founded,
which do not justify themselves by a suitable practice.
Nor must we content ourselves with general encomiums
on holiness and good works. It is necessary, minutely to
describe the various graces of the Spirit that constitute the
Christian temper, and the various duties we owe to God,

MINISTERS CAUTIONED AGAINST OFFENCE. 159

our neighbours, and ourselves. We do not comply with
the precepts of the apostles, and imitate their example, in
speaking the things that become sound doctrine, unless
we inculcate upon our hearers the particular obligations
that result from their different ages, stations, and relations;
Tit. ii. 1, 2. For vice, as well as error, is contrary to
sound doctrine, according to the glorious gospel of the
blessed God; 1 Tim. i. 9—11.

Further — We give offence, if we do not insist on subjects
suited to the spiritual state of our flocks, and to the dispen-
sations of providence towards them. In many discourses,
the counsel is good, but not for the time ; whereas a well-
timed discourse bids fairest to strike and edify. There is
also a time to keep silence, as well as a time to speak. In
many cases, we will instruct and admonish in vain, if we
stay not till men's minds are calm, composed, and in pro-
per temper to give us a fair hearing. Paul would not feed
with strong meat those who are not able to bear it. On
some occasions, an oblique hint will irritate more than a
severe undisguised reproof would do at another season.

It is evident, from what has been said, that the matter
of his sermons must needs give offence, whose ideas of the
great truths of Christianity are superficial, confused, and
indistinct. Men must have knowledge ere they impart it;
and there is one only source whence divine knowledge,
without danger of mistake, can be derived, and where- it is
the duty and interest of the minister of Christ, with the ut-
most diligence, to dig for it. Let the writings of philoso-
phers, of historians, and of politicians, be their study whose
business it is to unfold the secrets of nature, to transmit to
posterity the memorable deeds of heroes, or to give coun-
sel to their Sovereign in matters of state. These branches
of knowledge are at best ornamental, not essential, to a

160 THE CURISTAN PASTOr's 3IANUAL.

teacher of Christianity. He may innocently, nay, usefully,
amuse himself with them ; but he cannot, without sacrilege,
devote to them the greatest part of his time. His office is,
to make known to perishing sinners the sublime, the affect-
ing, the comforting truths, of the lively oracles; and for
that end, attentively to read them, to meditate on them day .
and night; and, whilst he despises not the labours of able
and worthy men, who have endeavoured to illustrate them,
to secure a better and more effectual help, by humbly and
fervently imploring the Father of lights, to open his eyes
to behold wondrous thin2;s out of God's word. Thus shall
he become a scribe instructed into the kingdom of God,
and, like unto a man that is an householder, bring forth
out of his treasures things new and old.

3. When ministers give no offence by the subjects of
their sermons, they may give a great deal, by their man-
ner of handling them. Particularly,

When they preach not in a manner calculated to inform
the judgment. Men are rational creatures, and, if we
would address them as such, the understanding should, as
the leading power, be fii-st applied to. For this purpose,
we must clearly open and explain the truth, confirm it by
arguments level to the capacities of our hearers, and do all
this in plain familiar language, which even those in low
life may easily understand. Christianity was designed for
the peasant, as well as the philosopher ; and, as the learned
and wise make a small proportion of most congregations,
to preach it in a way in which only they are like to be the
better for it, is highly offensive. Philosophy, though from
the press it has done religion substantial service ; yet when
often introduced in the pulpit, generally hurts it, by usurp-
ing the place of what would be more useful, and probably
more acceptable too. Scholastic niceties, metaphysical dis^

MINISTERS CAUTIONED AGAINST OFFENCE. 161

tinctions, and a fine subtle thread of reasoning, may in-
deed sometimes be necessary in answering metaphysical
objections against religion ; and therefore, on some rare oc-
casions, the use of them in the pulpit may be profitable :
but the bulk of audiences are incapable of following a long
and intricate train of thought ; and therefore will be con-
founded by it, not instructed and convinced. While some
may applaud such sermons as deep and rational, the more
wise will despise them as idle and injudicious. This, how-
ever, is no apology for any who verge to the opposite ex-
treme, slight order and exactness in their compositions,
and instead of keeping close to a subject, entertain their
hearers with confused incoherent discourses, empty of sen-
timent, but full of insipid repetitions, and impertinent ram-
bliniT excursions. '

I say nothing of those, whose long perplexed periods,
occasioned by unnecessary epithets and expletives, and pa-
rentheses and digressions, render their sermons at once
tedious and obscure. This unhappiness of style is re-
markable in some who stand in the first rank of genius
and penetration, who, exerting thought more intensely than
others, had little attention to spare for expression. Their
fault is more voluntary, and therefore more offensive, who,
by a false expectation of the elegant or the sublime, soar
aloft above the comprehension of their hearers. Bombast
descriptions, glittering fiowers of eloquence, and luxuriant
flights of wit, had better be left to the heroes of romance.*

Sermons composed in such a stylcj may indeed enter-

* Hervey of the Church of England, and Macewen of the Seces-
sion, arc agreeable writers: but to attempt their manner is danger-
ous, without an uncommonly lively imagination, solid judgment and
correct taste. Luxuriances of style, generally overlooked in origi-
nal geniuses, appear ridiculous in their servile imitators.
14*

162 THE CHRISTIAN PASTOr's MANUAL.

tain and amuse ; but they want perspicuity, the very first
and fundamental excellency of speech. Even the justest
metaphors, when too much crowded, enervate a discourse;
darken, instead of illustrating the sense ; and, to use the
words of another, res^^ble the windows in old cathedrals,
in which the painting keeps out the light. I acknowledge,
the best sentiments, if conveyed in mean and low images,
and clothed in a rustic slovenly dress, provoke laughter in
.some, and occasion uneasiness in others : but we need not
* run into a financial nicety of style, in order to avoid a sor-
did negligence.

Still more ofiensive than these, is the obscurity affected
for its own sake. It must offend every honest man, if, to
conceal unpopular opinions, and to put on an air of ortho-
doxy, we use expressions which may be interpreted with
equal ease to divers, and even contrary purposes. Re-
markable are the words of Paul, 1 Cor. xiv. 8, 9. " If
the trumpet give an uncertain sound, who shall prepare
himself for the battle? So likewise ye, except ye utter by
the tongue words easy to be understood, how shall it be
known what is spoken? for ye shall speak to the air." If
this is a good argument against preaching in an unknown
tongue, it is equally good against every thing else that dis-
guises, instead of unfolding our sentiments of Christianity.
The apostles used great plainness of speech ; and it is an
apostolic injunction, " If any man speak, let him speak as
the oracles of God." Let his style be plain and clear,
like that of the sacred writings ; not dark and ambiguous,
like the oracles of the Heathen.*

* It was justly observed of the council of Trent, " Nosti artificia
horum hominum ; vix unquam aliquid aperte dicunt, vix unquam
simpliciter ; et cum ceteri homines loquantur ut intelligi possint, isti

MINISTERS CAUTIONED AGAINST OFFENCE. 163

After all, informing the judgment, though the first part
of our work, is far from the whole of it. Sermons will
do little service, if they are not also calculated to command
a reverend attention, to strike the conscience, and to warn
and affect the heart. We speak as ministers of God : and
therefore it becomes us to speak with dignity and boldness,
not fearing the face of man. Favour should not bribe,
nor frowns nor dangers affright us, from delivering our
master's message. I mean not to vindicate pride nor pas-
sion. A proper decorum should be observed, especially in
administering reproof. It is not fit to say to a king, Thou
art wicked, or to princes. Ye are ungodly. Persons in
public characters must be treated with a deference suited
to their station ; and even the meanest must not be insult-
ed. Courage, however, and faithfulness, are by no means
inconsistent with meekness and discretion ; and if the
greatest dare grossly and openly to transgress, the minister
of Christ should dare to reprove.

Besides the meanness of some, in conniving at fashion-
able vices, there are others, whose thoughtless unconcerned
gesture and pronunciation greatly diminish the dignity of
their pulpit performances, and make them received with
indifference, perhaps indignation, instead of respect. A
light and merry air, an antic jovial carriage, in executing
the weighty commission with which God has entrusted us,
is contrary to the rules o^ decency, and cannot fail to pre-
judice the hearers. It is impossible to be too grave and
serious in addresses, on the success of which the happiness
of immortal souls in so great a measure depends.

But though our language is plain and elegant, our me-

nihil magis volunt quatn ne intelligantur." Pibvaci epistola ad
Hospitaliiim, apiid Covrayer, in notis ad Fr. Pauli hist. Cone.
Trid. t. i. p. 368, edit. Lond. Too many Protestants have imita-
ted them in this.

164 THE CHRISTIAN PASTOR's MAISUAL»

Ihod accurate, and our manner grave and solemn ; yet, if
our discourses are flat and lifeless, they will seldom warm
the heart. Mr. Melmoth has observed, that in Archbishop
Tillotson's sermons a pathetic animated address is often
wanting, even on occasions when naturally we would have
expected most of it. Abundance of spirit, hovvcver, ap-
pears in some of his discourses, especially in exposing the
absurdities and impieties of the church of Rome. And it
might have been remarked with equal justice, that numer-
ous volumes of sermons, published in England since that
time, while inferior to the Archbishop's in important senti-
misnts well arranged, and in many genuine beauties of
style, resemble them only in that languid manner of which
Melmoth complains. Alas! my brethren, dull and point-
less arrows are ill suited to pierce the conscience of har-
dened sinners. Soft and drowsy harangues, instead of rous-
ing a secure generation, will rather increase their spiritual
lethargy ; and a cold preacher will soon have a cold audi-
tory. Jesus has entrusted us with the concerns of his peo-
ple, a people dearly bought, and greatly beloved ; we have
to do with souls that must be happy or miserable for ever;
we address them, in the name of God, upon matters of in-
finite importance : and is it not an indignity to him, whose
ambassadors we are, to execute our commission coolly, and
as if half asleep? Will it not tempt others to slight our
message, if, by the manner of delivering it, we appear to
slight it ourselves? When our own hearts are most im-
pressed w ith the inestimable worth of immortal souls ;
when, out of the abundance of the heart the mouth speak-
eth ; when our sentiments, style, voice and gesture, dis-
cover how much we are in earnest : then we are most
likely to touch the liearts of our hearers, and make them
feel the force of what we say.

I have said so much upon preaching, as there are more

MINISTERS CAUTIONED AGAINST OFFENCE. 165

directions and exhortalions in Scripture with relation to it,
than with relation to any other branch of our office ; 1 must
barely hint the remaining particulars, lest I encroach too
far on your time and patience.

4. We may give offence, not only by an improper man-
ner of preaching, but by a neglect or undue performance
of the other public offices of our station.

In leading the devotions of the church, we give offence,
when either the matter, expression, or manner, is unsuit-
able; when we are long and tedious ; mingle our own pas-
sions and prejudices in our addresses to God ; introduce
disputable matters, in which many sincere Christians can-
not join with us; when we adapt not our prayers to the
particular circumstances and necessities of our people ;
hurry them over carelessly ; discover no becoming seri-
ousness and solemnity of spirit, no realizing sense of the
value of the blessings for which w^e plead ; and when we
seem to forget that Jesus is the way, the truth, and the
life, through whom alone our guilty race can obtain access
to God, and acceptance with him.

It is just cause of offence, and, did vital piety flourish,
would be offensive to our people, that the Lord's Supper is
so seldom dispensed. And as our manner of dispensing
that ordinance is one chief hindrance of its frequency, it is
worthy our inquiry, how far that also is blameable. Un-
doubtedly we give offence, if for trifling unwarrantable
causes, we put off administrating it ; or if we usurp the
prerogative of Christ as sole lawgiver of the church, by
makino- the terms of Christian communion either wider or
narrower than he has made them.

And this leads me to observe, that as the discipline of
the church is in part committed to us, we give offence if we
exercise it with respect of persons and, through a mistaken

166 THE CHRISTIAN PASTOr's MANUAL.

tenderness for any, or a fear of incurring their displeasure,
allow them to live without due censure, in the open prac-
tice of scandalous crimes, instead of rebuking them with
authority, that others also may fear. At the same time,
we give offence, if we claim a right to judge them that are
without. It is an offence against common sense, to expel
men from a society to which they never seemed to belong,
and to debar them from privileges, to which they never
had, or pretended to have, any title.

Probably some might be offended, and none greatly edi-
fied, should I say much on our conduct in judicatures. Of
this subject, much has been said from the pulpit, and on
occasions too where no purpose of edification could be
gained by saying any thing. This much, however, may I
hope be said, without impropriety, on such an occasion. To
act a juggling unsteady part, and, from connexions of any
kind, to vary from our professed principles ; to sneak, and
cringe, and prostitute our consciences, either to the humours
of the great, or to the prejudices of the populace : to be-
have with insolence to men our superiors in age and ex-
perience; to listen with avidity to one side of a question,
while we deny a fair and full hearing to the other ; to si-
lence sober reasoning by railler}^ by dark malicious inu-
endoes, by bitter satirical invectives, or by noisy cries for
a vote; to treat one another with harshness and severity
for diflerent sentiments and different conduct in matters of
doubtful disputation ; cannot fail to offend every cool and
impartial observer. Nor can it, I think, be disputed, that
we give ofience, if we examine slightly the opinions, dis-
positions, and abilities of those we recommend to impor-
tant offices; and solemnly attest, that men have qualifica-
tions, which either we know that they want, or at least
know not that they have.

MINISTERS CAUTIONED AGAINST OFFENCE. 167

In ordaining to the ministry we act in the name of Christ ;
and therefore give offence if we act against his authority,
or without it. Genius, learning, prudence, aptness to teach,
are all necessary parts of furniture for a minister; and, in
ordinary cases, without some measure of them, none ought
to be set apart to that honourable service. But the most
eminent gifts and abilities, when grace does not direct the
proper use of them, may too probably qualify men to be
plagues, instead of blessings to the church of God. Jesus
would not commit his sheep to Peter, till he had answered
satisfyingly the question, "Lovest thou me?" He who
knows all things, knew the love of his disciple; and there-
fore thus inquired, chiefly for our sakes, that in commit-
ting to others the ministry of reconciliation, we shall follow
his steps. They who have seen Christ's beauty, tasted his
love, and felt the pleasures and advantages of religion, are
peculiarly qualified by this their Christian experience, to
recommend them to others with dignity and freedom. Sin-
gular activity is requisite, in the many labours, and singu-
lar fortitude and firmness of mind, in the many difficulties
and afflictions, to which faithful ministers are exposed.
Now, love, and love alone, will reconcile to these ; nay,
render them a delight. Untender, therefore, and un-
kind we are to the feeble flock of Christ, if we commit
them to men, who, for aught we know or care, bear them
no affection ; and probably, instead of feeding and defend-
ing them, may poison them, or expose them to be de-
voured. None will presume thus to plead before Christ in
the great day of account? " It is true, we entrusted souls,
dear in thy sight, and for whom thou didst shed thy precious
blood, to one, whose conduct seemed to discover, that his
natural enmity to thee remained unsubdued. But he was
an agreeable companion, a man of strong natural powers,

168 THE CHRSTIAN PASTOR S MANUAL.

and an accomplished orator." If such a plea would be
absurd, must not that conduct be absurd which requires it?
We are not indeed to seek, for we cannot obtain, an abso-
lute certainty, that those we ordain are lovers of Jesus. It
is God's prerogative to search the heart ; and the judgment
we form, on the most probable evidence may prove wrong.
But it is enough to warrant our act, if there be a profession
of real religion, and an outward conduct in some measure
agreeable to that profession : and, without doubt, different
sentiments of a candidate, and different opportunities of
knowing him thoroughly, may justify some in bearing a
part in his ordination, when it would be in others presump-
tuous wickedness. There is one thing more in our ordina-
tions, which, I think, merits our serious attention : and that
is, the solemnly giving to one, in the name of Jesus, the
charge of a congregation unwilling to submit to him, and
among whom there is no probability of his usefulness.*
Upon what principles this can be vindicated, I am yet to
learn. The state must no doubt determine what shall be
the established religion, and who shall be entitled to the le-

* The zeal of Passius, canon of Valencia, outran his knowledge,
when he maintained in the council of Trent, that it was a devilish
pestilent invention of late heretics, destructive of laith and of the
church of God, to ascribe to any claim of right the voice or consent
allowed the people in the choice of their pastors ; which was a mere
favour, revocable at pleasure. Yet he certainly argued consistently^,
in insisting, that those passages should be expunged from the pontifi-
cal which seem to suppose such consent necessary ; particularly
where the bishop says, in ordaining a presbyter; " Non frustra a pa-
tribus institutum, ut de electione eorum qui ad regimen altaris adhi-
bendi sunt, consulatur et populus; quia necesse est, ut faciiius ci
quis obedientiam exhiheat ordinate, cui assensum pra^buerit ordi-
nando."

MINISTERS CAUTIONED AGAINST OFFENCE. 169

gal benefice for teaching it : but no government ought, and
our government does not attempt, to impose upon any,
either a religion, or an instructor in religion. It is still
more difficult to conceive, why a conscientious scruple to
bear a part in an ordination, the form of which seems to
assert a falsehood, should exclude a man, otherwise quali-
fied, from serving God in the gospel of his Son. I have
seen no act of Parliament, or constitution of the church of
Scotland, that enjoins this. Sure I am, it is not enjoined
by Christian forbearance and love.

5. We give offence, by the neglect or undue performance
of the more private duties of our calling.

If we pay no regard to the souls of our charge, unless
in the pulpit, and immmediate preparation for it ; if we
seem indifferent how we stand in the esteem and affection
of our people, or what is the success of our labours ; if
we use not every proper method for conveying and cherish-
ing religious impressions, for preventing backslidings, and
for recovering those that have fallen, from their spiritual de-
cays ; if we neglect to warn the unruly, to comfort them
that mourn, to visit the afflicted, and to catechise the young
and ignorant, when we have any probable prospect that
these services may be useful ; or if we manage our visits
to the sick so incautiously, that bystanders are encouraged
to put oflT thoughts of repentance to their last moments,
and thereby sustain a hurt which any good done to the dy-
inof will seldom balance ; we greatly fail of our duty, and
are guilty of giving offence.

II. I now proceed briefly to enforce the exhortation of
giving no offence.

The text itself suggests a powerful argument. If we
give ofTence, the ministry will be blamed. The people of
15

170 THE CHRISTIAN PASTOr's MANUAL.

God will justly be angry with us, and condemn our faulty
conduct. Nay, possibly, all our future ministrations will,
in their eyes, become hateful or contemptible ; and thus a
fair prospect of usefulness be unhappily blasted. Though
a man could speak like an oracle, little regard will be paid
to what he says when his credit is sunk.

Nor is this the worst: the ungodly confine not their cen-
sures to the weak or worthless minister ; but, as though
one clergyman stood representative of all, take occasion,
from his licentiousness or imprudence, to traduce ministers
in general as fools or knaves. In every place there are
subtile emissaries of Satan, who incessantly watch for our
halting, and take a handle, from the least misbehaviour of
W'hich we are guilty, to reflect on the most innocent of our
brethren. The enemies of Jesus are fond of every thing
that can expose our order : and if our conduct is profligate,
or our pulpit-compositions despicable, that affords them the
wished-for pretext to gratify their malice. The cry is,
They are all alike. Nay, it is well if the sacred office it-
self be not aspersed, and the wisdom of God who instituted
it arraigned. Thus, when we depart out of the way, it
causes many to stumble at the law, and to abhor the offer-
ing of the Lord. Jesus himself is crucified afresh, and his
holy religion reproached through our faults, unjustly im-
puted to them. We are ambassadors for Christ; and by
our ill management of that trust, disgrace is reflected on
him in whose name we act ; the cause of God suffers, the
hearts of the godly are grieved, the wicked are hardened
in their wickedness, and precious souls eternally perish.
Wo to the world because of offences. It must needs be
that offences come ; but wo to the man, double wo to the
minister, by whom they come : it were better for him that
a millstone were hanged about his neck, and he cast into

MINISTERS CAUTIONED AGAINST OFFENCE. 171

the depths of the sea. Though his heavenly Master, who
invested him with so honourable an office, is present, and
observes his conduct, he dares to be indolent in his service,
and basely to betray his interest. He scruples not the
most direct and horrible perjury, by violating the solemn
engagements he came under, to take heed to the flock of
which he was ordained an overseer. He feels no remorse
for offending the Sovereign of Zion, by a neglect of duty,
and a breach of trust, which, in his own servant, or in the
servant of an earthly sovereign, would have appeared to
him infamous and detestable. But possibly, when death
is about to seal the eyes of his body, the eyes of his soul
may be opened to perceive things as they really are. Af-
ter having spent his life in doing the work of the Lord de-
ceitfully, and pursuing the honours, riches, and pleasures
of this world, not the glory of God, and the salvation of
souls, methinks I see him receive the awful summons.
Give an account of thy stewardship, for thou must be no
longer steward. He feels himself about to be dragged to
a state of misery, eternal and intolerable. Conscience
awakes from its fatal slumber, and by the most cruel and
insupportable reproaches, avenges his contempt of its old
and long-forgotten remonstrances. His wonted arts of
stilling this inward tormentor, now lose their power.
Fearfulness and trembling come upon him, and horror
overwhelms him. Hell is naked before him, and destruc-
tion without a covering. And God, justly provoked, laughs
at his calamity, and mocks when his fear cometh. Yet,
possibly, another, equally unfaithful, may have no bonds
in his death, and leave this world as he lived in it, thought-
less of God and duty, and regardless of eternity. But if
dying does not, surely death shall put an end to his peace.
See him appearing before the tribunal of a now inexorable

172 THE CHRISTIAN PASTOR's MANUAL.

judge. Behold his countenance changed, his thoughts
troubling him, the joints of his loins loosed, and his knees
smiting one against another; when, lo ! a voice more
dreadful than thunder thus accosts him : " Wicked and
slothful servant, what hadst thou to do to declare my sta-
tutes, or that thou shouldst take my covenant in thy mouth ;
seeing thou hatest instruction, and castest my words be-
hind thee? " Mark a numerous flock ruined by his negli-
gence or bad example. Listen to them calling for ven-
geance. The cry of their blood enters into the ears of the
Lord of Sabaoth ; and the irreversible doom is pronounced,
" Take him, bind him hand and foot, cast him into utter
darkness; there shall be weeping, and wailing, and gnash-
ing of teeth."

Turn away from this shocking scene, and observe on
the right hand of the Son of Man a faithful pastor. Pos-
sibly his dying words were words of triumph and trans-
port : " This is my rejoicing, the testimony of my con-
science, that in simplicity and godly sincerity, not with
fleshly wisdom, but by the grace of God, I have had my
conversation in the world. I have fought a good fight, T
have finished my course, I have kept the faith. Hence-
forth is laid up for me a crown of righteousness, which
the Lord, the righteous Judge, shall give me at that day :
and not to me only, but to all them also that love his ap-
pearing." But with what superior joy does he lift up his
head, when he rests from his labours, when his warfare is
accomplished, and the day of his complete redemption
dawns! He walked with God in peace and equity, and
did turn many away from iniquity. These he now pre-
sents to the great Shepherd of the sheep, saying, " Behold
me, and the children thou hast given me." He is their
rejoicing, and they also are his rejoicing in the day of the

MINISTERS CAUTIONED AGAINST OFFENCE. 173

Lord Jesus. Joyful to both was the sound of the gospel :
but more joyful, now, is the final sentence, "Well done,
good and faithful servant; thou hast been faithful over a
few things, I will make thee ruler over many things : en-
ter thou into the joy of thy Lord."

If, therefore, we have any zeal for the glory of God, if
any regard for the interest of the Redeemer's kingdom, if
any tender concern for the salvation of our hearers, and
if, in the great day of the Lord, we would not be found
among them that offend, and work iniquity, and after hav-
ing prophesied in Christ's name, hear him pronounce
against us the dreadful sentence, "Depart from me; I
know you not : " let us take heed to ourselves, and to our
doctrine, and walk circumspectly, not as fools, but as wise;
giving no offence in any thing, that the ministry be not
blamed.

It is now time to hasten to a conclusion. If it is our

duty to give no offence, how difficult then is our office !

what superior accomplishments, natural and acquired, what

exalted improvements in vital piety, what continual aids of

the Holy Spirit, are requisite to preserve from giving

offence in any thing, men exposed to such a variety of

temptations and snares ! The best of us have cause, with

grief and self-abasement, to acknowledge, that in many

things we daily offend. Let us not, however, sink into

slothfulness and despair. God's grace will be sufficient

for us, if we humbly implore it, and he will perfect strength

in our weakness. Say not, O humble servant of Christ,

I am a child ; for thou shalt go to all that God shall send

thee ; and whatsoever he commandeih thee, thou shalt

speak. What he has done for many others, may greatly

encourage our prayers and endeavours. We have heard

with our ears, our fathers have told us, what burning and
15*

174 THE CHRISTIAN PASTOr's MANUAL.

shining lights have gone before us in the work of the
Lord. We have heard of their holy exemplary lives ;
their strict discipline, both in their own families and in the
church of God ; the gravity, nay, dignity, of their appear-
ance ; their animated penetrating sermons, and their edi-
fying manner in familiar discourse. May a double por-
tion of their excellent spirit rest upon us who come after
them ! And when, from time to time, our fathers are
stripped of their priestly robes, may the sons of the pro-
phets who stand up in their room, even exceed them in
knowledge of divine things, in piety, in wisdom, in dili-
gence, in success ! that thus our holy religion may de-
scend uncorrupted to distant ages, and the people which
shall be created may praise the Lord.

I have been exhorting myself and my reverend fathers
and brethren, not to give ofience. It is equally necessary
to exhort you, our hearers, not to be hasty in taking it.
Be tender, my friends, of our reputation. If any thing is
insinuated to our disadvantage, be not rash and easy in be-
lieving it. If the charge is not supported by sufficient evi-
dence, regard it not. Against an elder receive not an ac-
cusation under two or three witnesses. By wounding our
good name, you render our ministry despicable and unsuc-
cessful ; than which nothing can be more pleasing to Sa-
tan, or hurtful to your own eternal interests. Judge not
our cause, till you have given it a fair impartial hearing.
Pass no sentence against us, till you know we have done
what is alleged, and till you also know we had no good
reason for doing it. And since God instructs you by men
of like passions and infirmities with yourselves, expect not
from them angelical perfection. Make candid allowances
for those errors and frailties that are incident to the wisest
and best of men. Throw over them the veil of charity.

MINISTERS CAUTIONED AGAINST OFFENCE. 175

Do not form a judgment of our general character from one
unguarded word or action. God hath threatened, that
those shall be cut off that watch for iniquity ; that make a
man an offender for a word, and lay a snare for him that
reproveth in the gate. You expect we should give no of-
fence by the neglect of our duty : we, with the same jus-
tice, expect, that you should give no offence by the neglect
of yours ; and offence you give us, if you do not attend our
ministerial instructions, implore the blessing of God upon
them, and actually improve by them. If many professed
Christians spent not more time in censuring ministers than
in praying for them, the ministry in this land would be
less blamed than it is at present, and probably less blame-
worthy too. Meantime, what is amiss in our conduct will
be no excuse for despising the message we bring in the
name of Jesus, and persisting in impenitence and unbelief.

If an inoffensive ministry is thus important, how careful
should patrons be to present, and parishes still enjoying
the important privilege of election, to call none to the pas-
toral office who may be in danger of giving offence by
their weak abilities, unsound principles, or dissolute lives !
And how foolish and criminal a part do candidates act,
who hastily rush into the sacred function, ere they have
laid in the necessary furniture for discharging it honoura-
bly ! Is there not cause to fear, that not their character
only, but religion in general, may suffer for the reproach
of their youth ?

Upon the whole, would we give no offence as men, as
Christians, as ministers of Christ ; let us search out the
sins and infirmities to which we are chiefly liable, that we
may guard against these with peculiar care. In order
to discover our weak side, let us duly regard the opin-
ion others entertain of us. Let us not interpret friendly

176 THE CHRISTIAN PASTOR's MANUAL.

admonition as a disparagement and affront, but thankfully
receive it as a mark of unfeigned affection. Say, with Da-
vid, " Let the righteous smite me, it shall be a kindness ;
and let him reprove me, it shall be as excellent oil which
shall not break my head." We are often blind to our own
failings ; and happy are we, if we can engage some wise
and good man, who tenderly regards our welfare, to point
them out. But if we find none thus faithful and honest,
let us wisely improve the accusations of enemies, and learn
from them those blemishes and defects, to which, without
the help of such ill-natured monitors, we might have re-
mained strangers.

May we all, whether in public or private stations, be
blameless and harmless, the sons of God without rebuke,
shining as lights in the world, maintaining alwa3^s con-
sciences void of offence towards God and towards man.
And may the Lord' our God be with us, as he was with
our fathers. Let him not leave us nor forsake us, that we
may incline our hearts unto him, to walk in all his ways,
and to keep bis holy commandments for ever.

APPENDIX.

[The preceding sermon having been first preached at an ordination,
the charges then delivered to the iuinister and congregations are
here subjoined.]

CHARGE TO THE MINISTER.

Though giving the usual charge would have better be-
come one or other of our venerable fathers, yet since the
place where I stand requires it, suffer me, reverend Sir, to
be your monitor. Providence has called you to an honour-
able, but, at the same time, a difficult office. Gifts are

MINISTERS CAUTIONED AGAINST OFFENCE. 177

necessary to capacitate you for it ; grace to animate you
to discharge it faithfully. A small measure of gifts, and
low attainments in grace, will poorly answer these impor-
tant purposes. If you would be a vessel unto honour,
sanctified and meet for the master's use, and prepared unto
every good work, covet earnestly the best gifts ; the gift of
knowledge, the gift of utterance, the gift of prudence. Lift
up your heart to the Father of lights, in humble fervent
supplication, that he would plentifully pour out upon you
these, and every other good and perfect gift : and as they
are not now imparted miraculously, but acquired through
the blessing of God on the use of means, join to your
prayers, diligent application to study. Meditate on divine
things, give thyself wholly to them, that thy profiting may
appear unto all. Those of the most extensive knowledge
know only in part, and need to learn the way of God more
perfectly. Give attendance to reading. Make a wise
choice of the books you read. Study those most which
most tend to increase in you the dispositions and abilities
proper for your office. There is one book, or rather col-
lection of books, which, without an appearance of arro-
gance, I may venture to recommend, as of all others the
best : I need not say, I mean the Bible. Make that your
chief study ; for, if rightly understood, and improved, it is
able to make the man of God perfect, thoroughly furnished
unto every good word and work. Apollo's character was
"an eloquent man, and mighty in the scriptures." It
were to be wished, that both branches of the character
were to be found in every minister ; yet the last is by much
the most valuable. If we are well acquainted with the
doctrines of the gospel, and the arguments that support
them; and understand the duties of the Christian life, the
motives that enforce them, the hinderances of their practice,

178 THE CHRISTIAN PASTOR's MANUAL.

and the best methods of removing these hinderances ; we
may, by manifestation of the truth, commend ourselves to
men's consciences in the sight of God ; though to those
who are enamoured with the enticing words of man's wis-
dom, and who regard sound and show more than substance,
our bodily presence may appear weak, and our speech
contemptible.

Be equally dilligentto improve in every holy disposition.
Your public work will be much affected by the frame of
your spirit. If you decline in religion, your flock will fare
the worse : but the better Christian you are, the more use-
ful minister you are like to be. Seek, therefore, above all
things, to grow in grace ; especially in that excellent grace
of love, love to God, love to Christ, and love to precious
souls. For this purpose, live a life of faith on the Son of
God. Abide in him, and constantly depend upon him for
all needful supplies of divine influence. Then will you
feel your master's work a delight, not a burden, and will
vigorously exert your abilities for the glory of God, and
the welfare of man. Your sermons will be serious, your
prayers fervent, your private conversation will naturally
turn to subjects good for the use of edifying, and your life,
as well as doctrine, will point out the path to the heavenly
mansions.

With pure and upright intentions, dedicate yourself to
the service of God in the gospel of his Son. Take the
oversight of the flock, not by constraint, but willingly ;
not for filth)'^ lucre, but of a ready mind. To use the
words of another on a like occasion,* " You had better be

* President Burr's sermon at Bostwic's ordination, p. 31. Mr.
Bostwic, in a sermon before the synod of New York, May, 1758,
printed at Philadelphia, and since reprinted at London, has justly

MINISTERS CAUTIONED AGAINST OFFENCE. 179

the ofFscoLiring of all flesh, than preach to gain the vain
applause of your fellow-worms. You had better beg your
bread than enter upon the ministry as a trade to live by.
However those may live who act from no higher principle,
it will be dreadful dying for them, and more dreadful ap-
pearing before their judge." Expect, therefore, your re-
ward from God only. Resolve, in divine strength, at no
time to use flattering words or a cloak of covetousness ;
neither of man to seek glory, but ever to speak and act,
not as pleasing men, but God, which trieth the heart.

Be deligent and faithful in the actual discharge of your
oflice. Take heed to the ministry thou hast received of
the Lord, that thou fulfil it. The longest life quickly hast-
ens to a period ; your time for service swiftly flies away,
and will soon be irrecoverably past and gone ; work, there-
fore, the work of him that sent you while it is day. The
night Cometh, when no man can work. Make full proof
of thy ministry. Think not that performing one branch
of duty will atone for neglecting another ; but, in so far as
time and strength permit, attend upon each in its proper
season.

Allot the greatest proportion of your time to those parts
of your work, public or private, that are most essential
and important. Preach the word, reprove, rebuke, exhort,
with all long-suflering. Study your sermons well, and be-
ware of offering to God and his people that which costs
you nothing. Endeavour to be thoroughly acquainted with
the circumstances and dispositions of your hearers, their

described the influence of selfishness in perverting a gospel minis-
try. The late Principal Gowdie intended to republish it here ; and
good judges, both of the church of England, the church of Scotland,
and the Secession, wish it were more known among us.

180 THE CHRISTIAN PASTOr's MANUAL.

prejudices against religion, and the rocks on which souls
are in the most hazard of being shipwrecked. Suit your
discourses to their various necessities. Study to show thy-
self approved unto God, a workman that needeth not to be
ashamed, rightly dividing the word of truth. Seek out
and set in order acceptable words ; and when about to pre-
pare for the pulpit, beg the direction of the Spirit in choos-
ing a subject, his assistance in composing and delivering
your sermon, and his blessing to render it effectual. Ar-
rows thus fetched from heaven bid fairest to reach the cases
of your hearers, and to pierce their hearts.

Take heed to yourself, as well as to your doctrine. Let
your life testify, that you believe what you preach. Be
wise as a serpent; harmless as a dove. Watch and pray
that ye enter not into temptation. Fly youthful lusts ; but
be a pattern to believers, in words, in conversation, in cha-
rily, in spirit, in faith, in purity. Win the affection of
all, by an obliging courteous behaviour; and, by preserv-
ing a suitable dignity of character, secure their esteem.
An affable, condescending manner, has often recommended
a bad cause; and sourness and ill-nature have raised un-
conquerable prejudices against many a good one. The
wrath of man worketh not the righteousness of God. The
servant of the Lord must not strive, but be gentle to all
men, patient, in meekness instructing those that oppose
themselves, if God, peradventure, will give them repentance

to the acknowledgment of ihe truth. But though meek-

ness should temper your zeal, remember that zeal in re-
turn should enliven your meekness. You enter on the
ministry in a day in which iniquity abounds, and the love
of many waxes cold. The peculiar doctrines of Chris-
tianity, are run down and opposed, and a tender circum-
spect behaviour ridiculed, by many who value themselves

MINISTERS CAUTIONED AGAINST OFFENCE. 181

as standards of genius or politeness. In such a day, ex-
ert your courage to stem that torrent of infidelity and vice,
which threatens to break in upon us, and destroy every
thing valuable. Contend earnestly for the faith once de-
livered to the saints. Be pot ashamed of Christ's words
and ways in an adulterous and perverse generation ; lest
the Son of man be ashamed of you, when he cometh in
the glory of his Father, with the holy angels.

These things, my dear brother, are no easy task. I hope
you have often counted the cost, and with deep concern la-
mented your insufficiency. But know, for your encourage-
ment, through Christ strengthening you, you may do all
things. He hath said to his ministers, " Lo, I am with
you always, even to the end of the world." And faithful
is he who hath promised, who also will do it.

If your labours should not be crowned with the desired
success, be not weary in well-doing; for in due season you
shall reap if you faint not. Though Israel should not be
gathered, yet, if faithful in your work, you shall receive a
a glorious recompense. Besides, success may come when
you expect it least. Be instant, therefore, in season and
out of season. He that observeth the wind shall not sow,
and he that regardeth the clouds shall not reap. In the
morning sow thy seed, and in the evening withhold not
thine hand : for thou knowest not whether shall prosper,
either this or that, or whether they both shall be alike
good.

CHARGE TO THE PEOPLE.

I shall now conclude with a short address to the people
of this consrreoration.

Be thankful, my brethren, for a gospel ministry. Let
the infidel and profane account it a burden, not a blessing
16

182 THE CHRISTIAN PASTOR's MANUAL.

to society : but do you admire the goodness of God in an
institution so wisely calculated to promote your best inter-
ests. Was it not for public teaching, ignorance and vice
should soon grow to so prodigious a height, that not even
the form of religion would remain. Receive with becom-
ing affection him who is this day ordained your pastor.
Consider the dignity of the office with which he is invested,
and entertain him with suitable respect. Ministers are
men of God ; they minister in his name, and by his ap-
pointment. See, then, that your pastor be with you with-
out fear ; because he worketh the work of the Lord. Es-
teem him highly in love, for his work's sake. Ministers
would labour with belter success, if they lived more in the
hearts of their people. Add not, therefore, to your pas-
tor's difficulties, by an undutiful carriage. Rather assist
and strengthen him to bear up under them. Put the best
construction on his words and actions which they can pos-
sibly bear ; and treat him not rudely ; and vent not your
spleen against him, though in his doctrine or life, lesser
blemishes should appear. Curb such an insolent intempe-
rate zeal, by reflecting on the apostle's direction : " Rebuke
not an elder, but intreat him as a father." Contempt cast
upon faithful ixHnisters, and injuries done them, Christ will
resent as done to himself.

Forsake not the assembling of yourselves together, as
the manner of some is. Withdraw not from ordinances
dispensed by your pastor, though his sentiments in lesser
matters should differ from yours. I say, in lesser matters :
for if an angel may be lawfully accursed, surely a minis-
ter may be lawfully deserted, who preaches another gos-
pel, who lays another foundation for the hopes of guilty
sinners, than God hath laid. But bring not against him
unjustly so heavy a charge. Remember, in this imperfect

MINISTERS CAUTIONED AGAINST OFFENCE. 183

state, lesser mistakes are unavoidable, and will not vindi-
cate your separating from him. And where a case is not
extremely clear, you owe considerable deference to his
judgment, as he has greater leisure than most of you for
studying, and greater advantages for understanding the
sacred oracles. Let, therefore, your pastor ever find you
humble and teachable, swift to hear, slow to speak, slow
to wrath. Come not to church with a captious quarrel-
some disposition. With what heart can ministers preach,
when hearers are still upon the catch, eager to pick up
something with which to find fault ? Act a worthier part.
Laying aside all malice, and guile, and hypocrisy, and
envying, and evil-speaking, hearken with meekness to that
ingrafted word which is able to save your souls ; like the
noble Bereans, receive the instructions of your teachers
with all readiness of mind : not yielding them, however,
an implicit faith, but searching the Scriptures daily, whether
these things are so. In so far as they stand the test of
that infallible touchstone, regard them not as the word of
man, but as they are in truth the word of the living God.
See that you reject not Christ, when, by his ministers,
he speaketh to you from heaven. When he calls, do not
refuse ; when he stretcheth forth his hand, do not disregard
it. Be doers of the word and not hearers only, deceiving
your own souls. While you have the light, walk in the
light, lest darkness come upon you. It is but for a little
ministers can be useful ; ere long they must cease to
preach, and you to hear. Those servants of God who
now show to you the way of salvation, must, in a while,
resign their places ; and the eye that now sees them must
see them no more. Comply, then, with their wholesome
counsels, while j^et you enjoy them; lest you mourn at
the last, and say. How have I hated instruction, and my

184 THE CHRISTIAN PASTOr's MANUAL.

soul despised reproof! I have not obeyed the voice of my
teachers, nor inclined mine ear to them that instructed me.

Second the labours of your minister, by private endea-
vours, suitable to your several stations, for the good of
souls. Train up your children in the way that they should
go, and encourage any serious impressions made upon
them. When discipline is exercised against open offenders,
show that the honour of God, and the happiness of pre-
cious souls, lie nearer your hearts than the ease and repu-
tation of any man. The efficacy of church-censures will
much depend on your conduct towards those who fall un-
der them. Have no company with such, that they may
be ashamed : and if they will not hear the church, let them
be to you as heathen men and publicans.

And when you are allowed the nearest access to a throne
of grace, and feel your hearts in the most devout and hea-
venly frame, wrestle and make supplication for your min-.
ister, that his own soul may prosper and be in health ; that
the presence of God may accompany him in all his minis-
trations ; and that, when he plants and waters, God him-
self may give the increase.

May his doctrine drop as the rain, and his speech distil
as the dew : And may the soul of every one of you be
like a watered garden, and like a spring of water whose
waters fail not.

DIFFICULTIES OF THE PASTORAL OFFICE.
BY JOHN ERSKINE, D. D.

Who is sufficient for these things 1 — 2 Corinthians ii. 10.

PART I.

These are the words of Paul, the great Apostle of the
Gentiles, and they express his lively apprehensions of the
dignity of the gospel, the importance of its success, and the
difficulty of preaching it aright. And if he, who was not
a whit behind the very chief of the apostles, felt so deep a
sense of his insufficiency for that arduous work, surely it
would be presumption in any ordinary gospel-minister to
deem himself sufficient. I have therefore made choice of
these words, to correct the mistakes of such who account
the labours of our office easy and inconsiderable, and to
excite your prayers, that, seeing we are of ourselves in-
sufficient for them, our sufficiency may be of God. For
this purpose, let us first take a survey of the numerous and
important duties of the pastoral office, and then consider
the temptations from within, and opposition from without,
which may probably arise, to divert us from the due dis-
charge of them.

I. I shall briefly survey some of the many and import-
ant duties of the pastoral office. — And I begin with public
preaching, the duty to which my text immediately relates
and on which the Scripture insists most, and lays the
greatest stress ; so that, when this and other ministerial
duties interfere, this, as the most important and most ex-
tensively useful, should be preferred.
16*

186 THE CHRISTIAN PASTOR's MANUAL.

Christ crucified, and salvation through him ; the law, as
a schoolmaster, to bring men to Christ ; and exhorting the
disciples of Jesus to adorn his doctrine, by the conscien-
tious performance of every duty; ought to be the chief
s"ubjects of our sermons. A comprehensive knowledge of
Christian faith and practice, and an ability to read and un-
derstand the Scriptures in the languages in which they
were originally writ, are highly important, if we would be
ready scribes, instructed unto the kingdom of heaven, and,
like unto a man that is an householder, able to bring out of
our treasures things new and old. Inspiration and mirac-
ulous gifts are now ceased ; and therefore much time must
be spent in reading and meditation, in order to attain such
knowledge. And yet, our utmost diligence and application
poorly qualify us for rightly expending the sacred oracles,
unless through divine teachings, we imbibe the sentiments
and spirit of their inspired penmen. Nay, an union of
speculative and experimental knowledge, though necessary,
is not sufficient to qualify for preaching usefully. Know-
ledge is one thing; and a faculty of imparting it to others
and of improving it for their benefit, is quite another.

Great skill is requisite to explain the sublime mysteries
of our holy faith, to unfold their mutual connexions and
dependencies, and so to demonstrate their certainty, that
the sincere lover of truth may be convinced, and even the
captious silenced. Great penetration is requisite, to search
the secret foldings of the understanding and heart ; to
trace the various sources of error and vice ; and, when we
have detected them, neither, by overlooking the reasonings
of infidels and profligates, to give them a handle for boast-
ing that they are unanswerable ; nor, by mentioning them
without necessity, or weakly answering them, to betray the
cause we mean to defend.

DIFFICULTIES OF THE PASTORAL OFFICE. 187

Our task, however, would be comparatively easy, were
men lovers of truth and holiness, and sincerely disposed
to hearken to the voice of sober reason, rather than to the
clamorous demands of headstrong appetite. But many are
the very reverse of this. Corrupt affections have a full as-
cendant over them. The gospel is an enemy to these cor-
rupt affections, and therefore they are enemies to the Gos-
pel. Our business is, to persuade such to hate and renounce
what is their chief delight ; to engage them in a course of
life to which they are strongly averse: nay, to prevail with
them to accuse, judge, and condemn themselves. The ad-
vocate pleads with success, because he pleads against those,
for whom the judge has no particular affection, and with
whom he is no way connected. But often the minister
pleads against that which is dearer to the judge than a
right hand or a right eye. And what justice can be ex-
pected, when the judge is also the party, and the cause in
which men are to pass sentence is their own ?

Add to all this, that the genius, spiritual condition, and
outward circumstances of our hearers, are various ; and a
manner of address proper for some, would be very impro-
per for others. The secure must be alarmed, the ignorant
enlightened, the wounded in spirit led to the Physician of
souls, the tempted fortified against temptation, the doubting
resolved, the weak strengthened, the backslider reclaimed,
and the mourner in Zion comforted. Even those truths,
which are the common nourishment of all, must be differ-
ently dressed and seasoned. Ministers are debtors to the
wise and to the unwise, to the young and to the old, to the
bond and to the free. But, how difficult is it to discharge
that debt, and, as wise and faithful stewards, to distribute
to every one his portion of food in due season ! Little
pains may serve to display criticism and literature on sub-

188

jects which do not need them, or without occasion to
plunge so deep in abstract philosophical speculations, that
the bulk of an audience shall lose sight of us. But it is in-
comparably more difficult to compose a popular discourse
in a style plain, elegant, nervous, grave, and animated ;
neither bombast nor grovelling ; neither scrupulously exact
nor sordidly negligent. Humble prayers, and much prepa-
ration, is necessary for that edifying strain of preaching,
where the sentiments natively flow from the subject, and
are all solid, useful, and calculated to strike; where every
head, and every thing said by way of enlargement, is ranged
in its proper order; and where the turn of thought and ex-
pression is scriptural and devout, natural and unaffected,
sweet and insinuating, tender and affectionate. I say no-
thing of committing a discourse to memory, and of pro-
nouncing it with suitable warmth, solemnity, and distinct-
ness. Hardly can it be hoped that so many different ex-
cellencies should be found united in one preacher. It
were well if none put in trust with the Gospel, wanted
qualifications the most essential. But, even in these, we
are often greatly defective. Nor is this any cause of won-
der. The door to the sacred office is opened ere the judg-
ment is ripe, opinions sufficiently formed, and the fire and
the thoughtlessness of youth fully evaporated. Our scheme
of divinity has not acquired a proper degree of consistency,
a small proportion of time having been employed in study-
ing it, and that not always in the wisest manner. Hence,
we have shallow superficial views of the doctrines and
duties in which we should instruct others ; and, wanting
distinct extensive ideas of a subject, we content ourselves
to skim over the surface of it, disguising poor insipid
thoughts with the charms of expression and pronunciation.
I hope you are now convinced, that if preaching was

DIFFICULTIES OF THE PASTORAL OFFICE. 189

our only work, it would be no easy task to preach with
that dignity which becomes discourses spoken in the name
of God, and on subjects of the highest importance. It is
equally difficult to lead the devotions of a numerous con^
gration, and in their name, as well as 'our own, to plead
and wrestle with God, for the blessings suited to their re-
spective necessities. I pass over dispensing the sacra-
ments, and the other public duties of our office.

But our services are not confined to the pulpit, or to
closet preparation for it. It is oneimportant branch of oub
work, to instruct and catechise the young and ignorant in
the first principles of religion, seeing, without this know-
ledge the heart cannot be good. If childhood and youth
are left to their natural ignorance and vanity, manhood
and old age will be generally unprofitable; and sermons
however excellent, will prove of little service, because they
cannot be understood without the previous knowledge of
these first principles of religion. Christ has therefore
solemnly enjoined us to feed his lambs. We are bound to
nourish up children in the words of faith, and of sound
doctrine ; and experience shows, that plain and short ques-
tions and answers are the most effectual way of gradually
instilling religious instruction into tender minds. We must
feed them with milk, and not with strong meat, which, as
yet, they are unable to bear ; not discouraging them, at
their first outset, by obliging them to learn a multitude of
words they in no degree understand ; but adapting our-
selves to the weakness of their capacity, beginning with the
history of the Bible, the more necessary articles of our holy
faith, and the plainer and more general precepts of Chris-
tian morals. Haughty looks or an angry tone, may in-
crease their aversion to what is serious, and make them
eager to get rid of us : but an insinuating and agreeable

190 THE CHRISTIAN PASTOR's MANUAL.

manner, may gain their esteem and affection, and make
religion appear to them venerable and lovely. Familiar
comparisons, examples from history, and appeals to con-
science, must often illustrate and enforce these instructions.
To impress all on their minds, tedious as it may seem, at
one time the same sentiments, and even words, must be re-
peated over and over again, and at other times the same
sentiment presented in various points of light, that the
young learner may not mistake our meaning, or remain
unaffected. Would we teach knowledge, and make to un-
derstand doctrine them that are weaned from the milk, and
drawn from the breasts ; precept must be upon precept, pre-
cept upon precept, line upon line, line upon line, here a lit-
tle, and there a little. Is. xxviii. 9, 10. For doing all this,
prudence, gravity, condescension, meekness, patience, are
requisite. Perhaps, all things weighed, it is more difficult
to catechise, than to preach well. It might greatly pro-
mote the interests of religion, if men of eminent piety and
abilities were set apart to give themselves wholly to this im-
portant work, for which the other duties of ministers leave
them too little or no leisure. Meantime, inability to what
could be wished, excuses us not from doing what we can :
the rather, that, next to public preaching, there is no me-
thod in which we can be so eminently and extensively use-
ful.

Parochial visitation, if managed in a way easy to plan^
I will not say easy to execute, would be equally useful.
But a formal vi«it once in a year, with a short prayer, and
a few general advices, is, I am afraid, a bodily exercise
which profiteth little. It is a weariness to the flesh, of
small service to the great ends of our office, unless as it
affords some opportunity to gain the affection of those en-
trusted to our care: and this it will hardly do, if we do not

DIFFICULTIES OF THE PASTORAL OFFICE- 191

carry our connexion and intercourse with them beyond
these formalities, gladly lending them our friendly aid,
when it may any how advance their spiritual welfare, and,
in such cases, not overlooking even the meanest and poor-
est of our people. The discovering a pure disinterested
affection, a sincere desire to oblige, and a good stock of
discretion, candour, and charity, encourages them to un-
bosom to us their spiritual joys and griefs, to ask our coun-
sel in their perplexities, and freely to impart to us their
doubts and objections against religion. Thus we may
learn their various circumstances, and instruct, exhort, re-
prove, and comfort them accordingly. Sermons, like ar-
rows shot at a venture, seldom hit the mark, when we
know not the character of our hearers; and, in many in-
stances, our knowledge of their character must be imper-
fect, if we contract no familiarity with them. Yet this,
however desirable, is next to impossible, in a numerous
charge, or in a charge almost continually shifting its in-
habitants. Though this may be one cause why religion
seldom flourishes in populous cities, yet ministers ought
not to be blamed for not doing what they have no strength
or leisure to do. Public duties, which at once promote the
good of many, are to be preferred to private duties, which
promote the good of a few families or individuals. Much
good, however, might be done even by civil visits, could
we learn the art of being grave without affectation, and
cheerful without levit}^ ; never leaving a company without
dropping something to render them wiser or belter.

There are, however, circumstances, in which our visits
are peculiarly seasonable. Sometimes, when families are
favoured with signal mercies and deliverances, our advice
may restrain their joy within proper bounds, remind them
of the precarious nature of temporal comforts, and excite
a thankful sense, and a suitable improvement of God's

192 THE CHRISTIAN PASTOR's MAJNUAL.

goodness. But our visits bid fairest to be acceptable, and,
if wisely improved, useful too, when God brings upon a
family afflictive providences, or when the Lord maketh the
heart soft, and the Almighty troubleth it. The mind is
then more susceptible of serious impressions, and hearkens,
with avidity, to what, in the day of prosperity, was de-
spised. Yet, so various are the outward troubles and in-
ward distresses of mankind, that almost every day, we
meet with cases wholly new to us, and which we are quite
at a loss how to manage. So opposite, too, are the opinions
and tempers of people in distress, that what is best calcu-
lated to strike one, makes not the least impression on an-
other; and what is necessary to rouse one from security,
vi'ould sink another in despair. Security, however, is the
more common and dangerous extreme ; and, too great in-
dulgence has worse consequences than too great severity.
They therefore mistake it greatly, who send for ministers
on a deathbed, only to speak to them the language of com-
fort, and to pray for mercy to their souls. Promising par-
don to those who feel not their spiritual maladies, is say-
ing, Peace, peace, when there is no peace. But men love
to be flattered and deceived ; and therefore, one's being
much sent for by people of all characters, to visit the sick,
is a presumption he has no great talent of rousing their
consciences. After all, where the concerns of the soul
have been neglected to a deathbed, it is to be feared that
such visits are oftener pernicious to the healthy, than pro-
fitable to the diseased. We ought not, however, to neglect
them : because diseases, which wear the most threatening
aspect, may not prove mortal ; because the call of the gos-
pel extends to every living man ; and because this, when
prudently managed, is a proper opportunity to warn by-
standers not to defer the work of conversion to so unfit a
season.

DIFFICULTIES OF THE PASTORAL OFFICE. 193

Reconciling difTerences is a work highly suitable to the
character of ambassadors of the Prince of peace. Not that
it becomes them to be judges and dividers in matters of
property; but, wlien unhappy differences arise betwixt
Christian friends, the pastors of a church should do their
best timeously to cement them. I say, timeously ; for di-
visions, like diseases, when neglected in their first begin-
nings, become incurable ; and evil-minded people, who de-
light in sowing tares, or in watering them where already
sown, will not be wanting to insinuate, that such an affront,
or such a neglect, is insupportable: so that we cannot be
too speedy in fortifying the parties at variance against these
malicious artifices, provided we have got a firm hold of
their esteem and confidence, and fully convinced them, we
mean our advice for their mutual benefit. To conduct
our friendly offices with success, we must beware of dis-
covering partiality, by listening too favourably to one side
of the question. When a superior is in the wrong, we
must not diminish the respect due to his station, by saying
so too bluntly in the presence of his inferior, but rather
take him aside, and endeavour privately to convince him
of his fault. Nor, when parties are together, ought we to
suffer them to debate the cause of their differences. This
would generally tend to widen the breach, and to imbitter
and chafe their spirits more than before. We should rather
advise them to demean themselves as the disciples of Jesus,
by forgetting and forgiving what is past.

In private reproof, what zeal for God, and what tender
compassion for perishing souls, is needful, to overcome that
aversion every good natured man must feel to tell another
he has done amiss, and which every wise man must feel,
to offend or to distress those whose friendship he values !
what skill to temper severity with mildness, and to pro-
17

194 THE CHRISTIAN PASTOR's MANUAL.

portion our censures to the degree of the fault, and to the
character and circumstances of the offender ! what pru-
dence to seize the properest season, and to choose the fit-
test manner, of administering this bitter medicine ! what
presence of mind, to detect the weakness of those pre-
tences, by which the reproved would vindicate his conduct !
Though we should argue weakly from the pulpit, we are
in no danger of immediate open contradiction : but, when
we reprove in private, pride is immediately at work, to spy
out any fallacy in our reasoning, and to raise specious
doubts and objections, which, if we cannot resolve, our la-
bour is lost, and our rashness despised. In private en-
deavours to reclaim infidels, or those who err in the funda-
mental articles of faith, the difficulties are much the same;
save that misguided conscience joins pride in making head
against us, and thus renders our success more improbable.
Readiness of thought, as well as extent of knowledge, are
necessary, to refute the sophistical cavils of subtle adver-
saries, and to ofTer such argument in support of truth, as
shall leave no room for reply, — I shall not say much on
the discipline and government of the Church. In many
entangled, perplexing cases that come before us, it is hard
to know what measures ought to be preferred. But it is
much harder to conduct ourselves with such prudence and
moderation as to retain the esteem of those who differ from
us, and yet with such integrity as to preserve the approba-
tion of our own consciences.

There is another duty, incumbent on ministers as such,
more difficult than any I have yet mentioned ; and that is,
to show themselves patterns of good works, Tit. ii. 7; and
to be examples to others, in word, in conversation, in cha-
rity, in spirit, in faith, in purity, 1 Tim. iv. 12. The set-
ting a good example, is not only a moral duty, incumbent

DIFFICULTIES OF THE TASTORAL OFFICE. 195

on them in common with others, but seems given them in
charge, as a part of their sacred office, and an instituted
mean for saving of souls. Hence Paul enjoins Timothy,
1 Tim. iv. 16, " Take heed to thyself and to thy doctrine;
for, in doing this, thou shalt both save thyself, and them
that hear thee." A holy, exemplary behaviour, gives a
force and energy to sermons, which learning, genius, and
eloquence, could never have procured them. When a
minister's life proves that he is in earnest, his admonitions
strike with authority on the conscience, and sink deep into
the heart : while the strongest reasonings against sin have i
little effect, if hearers can apply the bitter proverb. Physi-
cian, heal thyself.

Ministers, as guides to their flock, should not only cau-
tiously avoid what is in itself unlawful, but what, if prac-
tised by others, would prove to them a probable occasion of
stumbling. Many things have no intrinsic evil, and yet
are so near the confines of vice, that uncommon prudence
is necessary to indulge in them without being defiled. As
such prudence is extremely rare, ministers, ere they give
any practice the sanction of their example, had need to
examine not only what is safe for them in particular, but
what is safe for that flock of Christ, to which they ought
to be patterns and guides. When travelling alone, we may
choose the shortest and most convenient road, though it
be somewhat slippery and dangerous, provided we are con-
scious we have prudence enough to guard against those
dangers. But he must be a merciless and unfaithful guide,
who, knowing that a number of weak thoughtless children
who follow his footsteps, should choose a path, safe to him-
self, but in which it was morally certain the greatest part
of his followers would stumble and fall. This adds con-
siderably to the difficulties of our office ; not only as all

196 THE CHRISTIAN PASTOR S MANUAL.

restraints are, in their own nature, burdensome, but as it is
often hard to resist the importunity of those, who traduce
our caution, as a being righteous over-much.

PART II.

In a former discourse, I have presented to you a rude
and imperfect draught of the duties of our function ; to
convince you, that the office of a bishop, though a good,
is a difficult work. Justly did the pious Leighton observe,
that even the best would have cause to faint and give over
in it, were not our Lord the chief shepherd, were not all
our sufficiency laid up in his rich fulness, and all our in-
sufficiency covered in his gracious acceptance.

II. I shall now complete the argument, by considering
the temptations and opposition which may probably arise
to divert us from the right discharge of the duties of our
office. Ministers, though bound to exemplary holiness,
are men of like passions and infirmities with others, and
equally exposed to be seduced by Satan, the world, and
the flesh. The devil assaults the shepherd, that he may
make the easier prey of the sheep ; and he has many faith-
ful agents, who enter fully into his malicious views, and
lay snares for ministers, that having them to quote as their
patterns, they may excuse their own licentiousness, and si-
lence their reprovers. Is a minister at an entertainment?
they entice him to excessive mirth, to do as others, and
not to affi'ight men at religion, by stiffiiess and singularily.
If they succeed, though openly they may applaud, yet se-
cretly they may despise and ridicule him, for acting so much
out of character. That degree of solitude and 'retirement,
which happily secures others from many temptations, is
impossible to a minister, who takes heed to the flock over
which the Holy Ghost has made him overseer. His duty

DIFFICULTIES OF THE PASTORAL OFFICE. 197

obliges him to converse with men of all stations and cha-
racters : with the infidel, the licentious, the debauchee ; as
well as the sober, the virtuous, the pious : and he often
sees what it is improper for him to imitate. One heaps
favours upon him, to pave the way for demands, which,
without doing violence to the religious principle, he cannot
comply with. Another would intimidate him from doing
his duty, by threatening the loss of his friendship ; and,
rather than suffer for well-doing, he may be in danger of
purchasing ease and prosperity, at the expense of honour
and conscience. If he dares to defend the truth and im-
portance of those doctrines which are the peculiar glory
of our holy religion, the persecution of tongues is what
he cannot avoid. No personal virtue will atone for so un-
pardonable a crime. No evidence of learning, prudence, or
moderation, will shelter from the odious name of bigot and
enthusiast, which some, who affect to be valued for their can-
dour and charity, so very liberally bestow : and there are
many who cannot bear to be despised and laughed at, even
when sensible that the ridicule is ill-founded. In every
place, briars and thorns are with us ; and we dwell among
scorpions. Nay, even good man, through remaining dark-
ness in their understandings and corruptions in their hearts,
may greatly hinder us in our Master's work ; and, by an
excessive deference for them, we may be betrayed to fore-
go our own judgment, and to act a part which will be bit-
terness to us in the latter end. Surely, then, we had need
to take heed to our steps, and to watch and pray that we
enter not into temptation.

But our chief danger arises from indwelling corruption.
Our office obliges us to preach and pray, on many occa-
sions, when our frames are dull and languid. Hence there
is a danger lest we grow accustomed to speak of God, and
17*

198

Christ, and eternity, without feeling the importance of
what we speak, and realizing our own concern in it. If
we fall into such a habit, the most striking truths, preached
by ourselves or others, make no impression upon us; and
that quick and powerful word, which ought to recover
from deadness and formality, loses its power and energy.
Thus we go on from evil to worse ; have no relish for our
work; do as little in it as we possibly can, and do that lit-
tle without spirit : drawing nigh to God with the mouth,
and honouring him with the lip, while the heart is far from
him. Ministers ought to be men of superior knowledge.
But, too often, superior knowledge produces contempt of
others, and puffeth up with pride and self-conceit. Pride
inclines us stiffly to maintain an error we have once as-
serted, even in spite of the clearest evidence against it ; to
compose sermons, with a view to our own honour, rather
than the glory of God, and edification of souls; and hence,
to make an idle show of learning, genius, or eloquence,
which, though it pleases the ear, neither enlightens the un-
derstanding, nor affects the heart. Flattery greatly strength-
ens this self-conceit. When that intoxicating poison is art-
fully conveyed, few are entirely proof against it. Though
persons applaud us, who are no competent judges, or whose
heart is at variance with their lips, self-conceit regards
their praise as sincere and well founded.

If we escape this rock, the opposite extreme of discou-
ragement may have a fatal influence. Some, through too
close application to study, contract unhappy disorders in
their blood and spirits ; and Satan takes the advantage of
this, to raise a world of darkness and confusion in their
minds ; so that they are pressed out of measure, and ready
to sink under their burden. God may write bitter things
against us, and cause us to possess the iniquities of our

DIFFICULTIES OF THE PASTORAL OFFICE. 199

youth. Possibly, some special opportunity of serving God,
was afforded us, and neglected ; or, as Solomon, we may
have forsaken him, after he hath spoken to us twice. Bv
this, the Comforter, which should comfort our souls, is pro-
voked to withdraw, and to leave us, for a long season, in
a languishing frame. Thus, we go mourning without the
sun, our feet lame, our knees feeble, our hands hanging
down. Performing any difficult duty, appears impossible;
and, even the grasshopper is a burden.

After a series of years spent in vigorous endeavours to
promote the cause of truth and holiness; ignorance, pro-
fanity, and contempt of the gospel, too often continue to
prevail. From the pulpit, and in private, too, we address
our hearers in the warmest manner : But we preach, and
pray, and watch, and labour, in vain. He that was un-
clean, is unclean still ; and he that was filthy, filthy still.
We are ready to say. Why exert ourselves thus to no pur-
pose? why cultivate a soil, which, after our utmost care,
remains barren ? Hence ministers, after laudable diligence
in the first years of their ministry, are in danger of sparing
themselves overmuch, and of doing little in the duties of
their office, save what decency and character constrain
them to do. The temptations gain additional force, when
those, among whom we have faithfully laboured, fail in
due gratitude and respect, and discover an eagerness to
pick faults in our sermons, or private behaviour. Though
we act with the purest intentions, every thing is taken by
a wrong handle, and sure to displease. This froward,
censorious spirit, our Lord beautifully describes, Luke vii.
31 — 35. Conscious that we merit better treatment, we
sometimes peevishly take pet at the public; and, when we
find they are resolved to blame even without cause, be-
come less concerned to avoid just cause of censure.

200 THE CHRISTIAN PASTOr's MANUAL.

Once more. — As we grow older, aversion to fatigue,
and love of ease, grow upon us, and often lead to neglect
or delay our duty, when some motive stronger than indo-
lence does not push us on to the discharge of it. Nay, in-
dolence, feeble and languishing as it seems, often triumphs
over the more violent passions; and, as it restrains bad
men from much wickedness, so it hinders the servants of
Christ from doing a deal of good, which they might, and
ought to have done. It puts off till to-morrow, what had
better been dispatched to-day. To study a subject to. the
bottom, and to compose with exactness, is such a fatigue,
that if we have a certain readiness of expression, we are
apt to get rid of it, and to venture into the pulpit with little
preparation. It is hard to resist this bias; to prosecute
studies which, though necessary, are perhaps unpleasant;
to allow a suitable proportion of time to every different
duty; and resolutely to employ our precious hours to the
best advantage. And when indolence, by long habit, has
acquired force, the overcoming it is next to impossible.

Judge, my brethren, from the whole of what has been
said, if the work of the ministry is so light and easy, as
many, through ignorance or inadvertency, are apt to ima-
gine. It is an honourable, but it is also a laborious and
arduous service : and no man, by his own strength, is
sufficient for it. How vain, then, and presumptuous, are
such, who, depending on their natural abilities, hastily
thrust themselves into the sacred office, without spending
suitable time in preparatory studies, and without any eye
to Christ, to assist, to accept, and to prosper their labours!
What can be expected, but that, being unlearned and un-
stable, they should wrest the Scripture to the destruction
of themselves and others? Even men of the most distin-
guished talents, and purest zeal, when they survey the ex-

DIFFICULTIES OF THE PASTOKAL OFFICE. 201

tent and importance of their cliarge, and the strict account
they must one day give of their stewardship, have cause,
with Moses, exceedingly to quake and fear, and, with Da-
vid, to plead, " Enter not, O Lord, into judgment with thy
servant ; for in thy sight no flesh living shall be justified."
How dreadful, then, to engage in such work, without de-
light in it, fitness for it, or regard to its great end and de-
sign !

I know not, if any students of divinity, or young preach-
ers, are now hearing me. If there are, 1 hope they will
receive what 1 have said with meekness and candour. As
a sincere friend, I would warn them of rocks, some of
which I myself have found dangerous. If my heart de-
ceived me not, my ends in entering into the ministry were
pure and disinterested. I have seen no cause to repent
my choice of a profession. I am not ashamed of the gos-
pel of Christ; for it is the power of God unto salvation, to
every one that believeth. I esteem it my honour and hap-
piness to preach the unsearchable riches of Christ. But I
lament that I entered on the sacred function, ere I had
spent one fourth of the time, in reading, in meditation, and
in devotional exercises, which would have been necessary
in any tolerable degree, to qualify me for it. I have made
some feeble efforts to supply these defects. But, besides
the public duties of my office, and a variety of unavoidable
avocations ; indolence of temper, the employing too much
time in studies or labours less important, and oiher culpa-
ble causes, partly formerly hinted, partly needless or im-
proper to be mentioned, have been considerable bars in the
way of my success. Ye, v.^ho now enjoy the golden season
of youth, be careful to improve it to better purposes. The
advantages you now have for acquiring gifts and grace,
may never return in any future period.

202 THE CHRISTIAN PASTOR's MANUAL.

And now, you have heard the duties I owe to this nu-
merous congreo-ation, and the difficuhies I have to sur-

DO '

mount in the faithful discharge of them ; I say, to this con-
gregation ; having neither leisure nor incHnation, to do the
office of a bishop in another's diocese, when there are souls
in my own more than enough for my care. The charge
of all the souls in this large and populous city, is a yoke
which the most vigorous minister in it would be unable to
bear : and, as one minister cannot inspect every family, so
no one family can reasonably desire the inspection of every
minister. It is ordinarily fit that people should apply to
those ministers in whose district they dwell, and to whose
immediate inspection Providence has entrusted them. In
this way, few, if any, will be wholly overlooked. But if
we pursue no regular plan, but leave it to chance, or to
personal attachments, to determine our work, multitudes,
who most need our assistance, will enjoy least of it, and
others will engross a greater proportion of our time than
ought to be allowed them. I therefore hope my many
friends and acquaintances in other congregrations of this
city, will forgive me for preferring a greater to a lesser
good, and for employing my labours where, through the
blessing of God, I think they bid fairest to be useful.

If my relation to this congregation forbids me, in ordi-
nary cases, to alienate from them my ministerial services ;
much more does my relation to the Church in general, for-
bid me, needlessly to trifle away my time, or to employ it
in a way foreign to my office. God has given me a
charge, to meditate on divine things, and give myself
wholly to them : and friends, and innocent recreations,
must not claim those hours which ought to be consecrated
to God and his people. I would say to friends, I would
say to innocent recreations, as Nehemiah to Sanballat, " I

DIFFICULTIES OF THE PASTORAL OFFICE. 203

am doing a great work, so that I cannot come down; why-
should the work cease, whilst I leave it, and come down to
you?" Neh. vi. 3. If the apostles thought it unreasonable
to leave the word of God, in order to redress abuses com-
mitted in administering the alms of the church; shall we
leave it for causes of a less worthy nature? Doubtless, it
becomes us to employ what time we can spare, from the
duties we owe to our souls, to our families, to our congre-
gations, in studies or labours, that may tend to the general
benefit of the church of God. This would afford us abun-
dant work, though we were fixed in the smallest and most
inconsiderable charges. But though such services are of-
ten expected from ministers in this great city, and, though
it must be owned, our situation procures some peculiar ad-
vantages for engaging in them, yet we must be singularly
frugal of our time, if we would redeem any considerable
proportion of it for those desirable ends.

But It is now time, briefly, to address my dear Christian
friends and brethren in this congregation, of which the
spiritual oversight, through the providence of God, is com-
mitted to me. When I think on the many great and good
men who have formerly filled this pulpit, and cast an eye
on my own unworthiness and insufficiency, I cannot but
tremble that one so poorly qualified, is now called to the
same work. When I review my defects and miscarriages
when exercising the sacred office in two charges compara-
tively easy, and, in the last of which, I had the aid of an
afiectionale and faithful fellow-labourer,* I am ready to
say, if I have run with the footmen, and they have wearied
me, how shall I run with the chariots ? and if, in the day
of prosperity, wherein I trusted, my heart fainted, what

* The Reverend Mr. Robert Roland at Colross.

204 THE CIIRSTIAN PASTOR's MANUAL.

shall I do in the swellings of Jordan ? I am called to enter
upon labours, and to encounter difficulties, hitherto un-
known to me. My task is, my vigour is not, increased. 1
am with you in weakness, and in fear, and in much trem-
bling, lest I shall not find you such as I would, and that I
shall be found unto you such as ye would not. Struck
with the disproportion between my strength and the diffi-
culties of this important charge, I must bespeak your can-
dour and indulgence; and yet, weak as I am, and feeble
as my endeavours are, they may tend to our mutual salva-
tion, through your prayers, and the supply of the Spirit of
Christ. I beseech you, therefore, brethren, for the Lord
Jesus Christ's sake, and for the love of the Spirit, that ye
strive together with me, in your prayers to God for me
that I may be delivered from them that do not believe : that
my ministerial services in this city, may be accepted of the
saints ; and that to you in particular, I may come with joy
by the will of God, and may with you be refreshed ; Rom.
XV. 80 — 32. Send up your warmest addresses to the Fa-
ther of lights, from whom cometh every good and perfect
gift, that his grace may be sufficient for me, and his
strength perfected in my weakness : that in my closet, he
would enable me to incline my ear to wisdom, and to apply
my heart to understanding ; yea, to cry after knowledge,
and lift up my voice for understanding ; to seek her as sil-
ver, and to search for her as for hid treasures : that in the
pulpit, and in the more private duties of my office, he
would touch my cold heart, and faltering lips, with a live
coal from his altar, and give me the tongue of the learned,
to speak words in season to every soul: that the law of
truth may be in my mouth, and no iniquity found in my
lips : that I may walk with God in peace and equity, and
turn many away from iniquity. Brethren, pray for us.

DIFFICULTIES OF THE PASTORAL OFFICE. 205

that the word of the Lord may have free course and be
glorified ; and that we may be delivered from wicked and
unreasonable men ; for all men have not faith ; 2 Thess.
iii. 1, 2. Pray always, with all prayer and supplication
in the Spirit ; and watch thereto, with all perseverance and
supplication for all saints ; and for me, that utterance may
be given unto me, that I may open my mouth boldly, to
make known the mystery of the gospel ; Eph. vi. 18, 19.
Moreover, as for me, God forbid that I should sin against
the Lord, in ceasing to pray for you : but I will teach you
through divine strength, the good and the right way. For
my friends and brethren's sake, I will now say, Peace be
within you ; and because of the house of the Lord our God,
I will seek your good. I conclude with the prayer of the
Psalmist, Ps. 11. 9 — 13 and 15th verses; "Hide thy face
from my sins, and blot out all mine iniquities. Create in
me a clean heart, O God ; and renew a right spirit within
me. Cast me not away from thy presence, and take not
thy Holy Spirit from me. Restore unto me the joy of thy
salvation, and uphold me with thy free Spirit. Then will
1 teach transgressors thy ways, and sinners shall be con-
verted unto thee. O Lord, open thou my lips, and my
mouth shall show forth thy praise."

18

RULES FOR THE PREACHER'S CONDUCT.
BY ISAAC WATTS, D. D.

When true religion falls under a general and remark-
able decay, it is time for all that are concerned to awaken
and rouse themselves to fresh vigour and activity, in their
several posts of service. If the interests of piety and vir-
tue are things fit to be encouraged and maintained in the
world, if the kingdom of the blessed God among men be
worthy to be supported, surely it is a necessary and be-
coming zeal for every one who hath the honour to be a
minister of this kingdom, to take alarm at the appearance
of such danger ; and each of us should inquire, What can
I do to strengthen the things that remain and are ready to
die, as well as to recover what is lost 1 Let my brethren
therefore in the ministry forgive me if I presume, at this
season, to set before them a plain and serious exhortation.
What I have to say on this subject shall be contained un-
der four general heads.

I. Take heed to your own personal religion, as absolute-
ly necessary to the right discharge of the ministerial office.

n. Take heed to your private studies, and preparation
for public service.

III. Take heed to your public labours, and actual min-
istrations in the church.

IV. Take heed to your conversation in the world, and
especially among the flock of Christ over whom you preside.
— Bear with me while I enlarge a little upon each of these.

L Take heed to your personal religion, especially to the
work of God in your own heart, as absolutely necessary to

RULES FOR THE PREACHER's CONDUCT. 207

the right discharge of the ministerial work. Surely, there
is the highest obligation on a preacher of the gospel to be-
lieve and practice what he preaches. He is under the most
powerful and sacred engagements to be a Christian himself,
who goes forth to persuade the world to become Christians.
A minister of Christ, who is not a hearty believer in Christ,
and a sincere follower of him, is a most shameful and in-
consistent character, and forbids in practice what he recom-
mends in words and sentences.

But it is not enough for a minister to have a common de-
gree of piety and virtue equal to the rest of Christians ;
he should transcend and surpass others. The leaders and
officers of the army under the blessed Jesus should be
more expert in the Christian exercises, and more advanced
in the holy warfare, than their fellow-soldiers are supposed
to be : 2 Cor. vi: 4. In all things approving ourselves
(saith the apostle) as the ministers of God, in much pa-
tience, &c., and, I may add, in much of every Christian
grace. A small and low degree of it is not sufficient for
a minister ; see therefore not only that you practice every
part and instance of piety and virtue which you preach to
others, but abound therein, and be eminent beyond and
above the rest, as your station in the church is more ex-
alted, and as your character demands.

Now, since your helps, in the way to Heaven, both to
the knowledge and practice of duty, are much greater than
what others enjoy, and your obstacles and impediments
are in some instances less than theirs, it will be a shameful
thing in you, as it is a matter of shame to any of us, to
sink below the character of other Christians in the practice
of our holy religion, or even if we do not excel the most
of them ; since our obligations to it, as well as our advan-
tao-es for it, are so much greater than those of others.

208 THE CHRISTIAN PASTOr's MANUAL.

1. Take heed therefore to your own practical and vital
religion, as to the realit)'' and the clear undoubted evi-
dence of it in your conscience. Give double diligence to
make your calling and election sure. See to it, with earn-
est solicitude, that you be not mistaken in so necessary
and important a concern ; for a minister who preaches up
the religion of Christ, yet has no evidence of it in his own
heart, will lie under vast discouragements in his work;
and if he be not a real Christian himself, he will justly fall
under double damnation.

Call your own soul often to account ; examine the tem-
per, the frame, and the motions of your heart with all holy
severity, so that the evidences of your faith in Jesus, of
your repentance for sin, and of your conversion to God,
be many and fair, be strong and unquestionable ; that you
may walk on with courage and joyful hope toward Heaven,
and lead on the flock of Christ thither with holy assurance
and joy.

2. Take heed to your own religion, as to the liveliness
and power of it. Let it not be a sleepy thing in your bo-
som, but sprightly and active, and always awake. Keep
your own soul near to God, and in the way in which you
first came near him, i. e. by the mediation of Jesus Christ.
Let no distance and estrangement grow between God and
you, between Christ and you. Maintain much converse
with God by prayer, by reading his word, by holy medita-
tion, by heavenly-mindedness, and universal holiness in
frame and temper of your own spirit. Converse with God
and with your own soul in the duties of secret religion,
and walk always in the world as under the eye of God.
Every leader of the flock of God should act as Moses did,
— should live as " seeing him that is invisible."

3. Take heed to your personal religion, as to the growth

RULES FOR THE PREACIIEr's CONDUCT. 209

and increase of it. Let it be ever upon the advancing
hand. Be tenderly sensible of every wandering affection
toward vanity, every deviation from God and your duty,
every rising sin, every degree of growing distance from
God. Watch and pray much, and converse much with
God, as one of his ministering angels in flesh and blood,
and grow daily in conformity to God and your blessed
Saviour, who is the first minister of his Father's kingdom,
and the fairest image of his Father.

Such a conduct will have several happy influences to-
wards the fulfilling of your ministry, and will render you
more fit for every part of your public ministrations.

1. Hereby you will prove in your acquaintance with
divine things, and the spiritual parts of religion, that you
may better teach the people both truth and duty«

Those who are much with God may expect and hope
that he will teach them the secret of his covenant, and the
ways of his mercy, by communications of divine light to
their spirits. " The secret of the Lord is with them that
fear him, and he will show them his covenant." Luther
used to say. That he sometimes got more knowledge in a
short time by prayer, than by the study and labour of
many hours.

2. Hereby you will be more fit to speak to the great
God at all times, as a son with holy confidence in him as
your Father ; and you will be better prepared to pray with
and for your people. You will have an habitual readiness
for the work, and increase in the gift of prayer. You will
obtain a treasure and fluency of sacred language, suited to
address God on all occasions.

3. Hereby you will be kept near to the spring of all
grace, to the fountain of strength and comfort in your
work ; you will be ever deriving fresh anointings, fresh in-

18*

210 THE CHRISTIAN PASTOr's MANUAL.

fluences, daily lights and powers, to enable you to go
through all the difficulties and labours of your sacred
office.

4. Hereby, when you come among men in your sacred
ministrations, you will appear, and speak, and act like a
man come from God ; like Moses, with a lustre upon his
face when he had conversed with God ; like a minister of the
court of Heaven employed in a divine office ; like a mes-
senger of grace who hath just been with God, and received
instructions from him ; and the world will take cognizance
of you, as they did of the apostles, that they were men
who had been with Jesus.

5. This will better furnish you for serious converse with
the souls and consciences of men, by giving j-ou experi-
mental acquaintance with the things of religion, as they
are transacted in the heart. You will learn more of the
springs of sin and holiness, the workings of nature and
grace, the deceitfulness of sin, the subtility of temptation,
and the holy skill of counterworking the snares of sin, and
the devices of Satan, and all their designs to ruin the souls
of men. You will speak with more divine compassion to
wretched and perishing mortals ; with more life and power
to stupid sinners; with more sweetness and comfort to
awakened consciences, and with more awful language and
influence to backsliding Christians.

6. You will hereby learn to preach more powerfully in
all respects for the salvation, and talk more feelingly on
every sacred subject, when the power and sense, and life
of godliness are kept up in your own spirit. Then, on
some special occasions, it may not be improper to borrow
the language of David the prophet, and of St. Paul and
St. John, two great apostles, though it may be best in pub-
lic to speak in the plural number, — " We have believed,

RULES FOR THE PREACHER S CONDUCT. 211

therefore wc have spoken ; what we have heard and
learned from Christ, we have declared unto you ; what we
have seen and felt, we arc bold to speak ; attend, and we
will tell you what God has done for our souls." You may
then at proper seasons convince, direct, and comfort others
by the same words of light and power, of precept and pro-
mise, of joy and hope, which have convinced, directed,
and comforted you : a word coming from the heart will
sooner reach the heart.

II. Take heed to your own private studies. These pri-
vate studies are of various kinds, whether you consider
them, in general, as necessary to furnish the mind with
knowledge for the office of the sacred ministry, or, in par-
ticular, as necessary to prepare discourses for the pulpit.

Those general studies may be just mentioned, in this
place, which furnish the mind with knowledge for the work
of a minister : for though it be known you have passed
through the several stages of science in your younger
years, and have made a good improvement in them, yet a
review of many of them will be found needful, and an in-
crease in some (so far as leisure permits) may be proper
and useful, even through the whole course of life.

But amongst all these inquiries and studies, and these
various improvements of the mind, let us take heed that
none of them carry our thoughts away too far from our
chief and glorious design, that is the ministry of the gos-
pel of Christ. Let none of them intrench upon those
hours which should be devoted to our study of the Bible or
preparations for the pulpit ; and whensoever we find our
inclination too much attached to any particular human
science, let us set a guard upon ourselves, lest it rob us of
our diviner studies and our best improvement. A minister

212 THE CHRISTIAN PASTOr's MANUAL.

should remember that he, with all his studies, is consecrat-
ed to the service of the sanctuary. Let every thing be done
therefore with a view to our great end ; let all the rest of
our knowledse be like lines drawn from the vast circum-
ference of universal nature, pointing to that divine centre,
God and Religion : and let us pursue every part of science
with a design to gain better qualifications thereby for our
sacred work.

I come to speak of those particular studies which are
preparatory for the public work of the pulpit ,• and here,
when you retire to compose a sermon, let your great end be
ever kept in view, i. e. to say something for the honour of
God, for the glory of Christ, and for the salvation of the
souls of men. For this purpose, a few rules may perhaps
be of some service.

One great and general rule is. Ask advice of Heaven,
by prayer, about every part of your preparatory studies ;
seek the direction and assistance of the Spirit of God, for
inclining your thoughts to proper subjects, for guiding you
to proper Scriptures, and framing your whole sermon, both
as to the matter and manner, that it may attain the divine
and sacred ends proposed. — But I insist not largely on this,
here, because prayer for aids and counsels from Heaven
belongs to every part of your work, both in the closet, in
the pulpit, and in your daily conversation.

The particular rules for your preparatory work may be
such as these : —

1. In choosing your texts or themes of discourse, seek
such as are more suited to do good to souls, according to
the present wants, dangers, and circumstances of the peo-
ple; whether for the instruction of the ignorant; for the
conviction of the stupid and senseless ; for the melting and
softening of the obstinate; for the conversion of the wicked;

RULES FOR THE PREACHEr's CONDUCT. 213

for the edification of converts ; for the conrifort of the timor-
ous and mournful ; for gentle admonition of backsliders,
or more severe reproof. Some acquaintance with the gene-
ral case and character of your hearers is needful for this
end.

2. In handling the text, divide, explain, illustrate, prove,
convince, infer, and apply in such a manner as to do real
service to men, and honour to our Lord Jesus Christ. Do
not say within yourself, how much or how elegantly can
I talk upon such a text, but what can I say most usefully
to those who hear me, for the instruction of their minds,
for the conviction of their consciences, and for the persua-
sion of their hearts? Be not fond of displaying your
learned criticisms in clearing up terms and phrases of a
text, where scholars alone can be edified by them ; nor
spend the precious moments of the congregation in making
them hear you explain what is clear enough before, and
hath no need of explaining; nor in proving that which is
so obvious that it wants no proof. This is little better
than triflincr with God and man.

Think not, how can I make a sermon soonest and easi-
est ? but how can I make the most profitable sermon for
my hearers? Not what fine things I can say, either in a
way of criticism or philosophy, or in a way of oratory and
harangue ; but what powerful words can I speak to impress
the consciences of them that hear with a lasting sense of
moral, divine, and eternal things? Judge wisely what to
leave out, as well as what to speak. Let not your chief
design be to work up a sheet, or to hold out an hour, but
to save a soul.

3. In speaking of the great things of God and religion,
remember you are a minister of Christ and the gospel,
sent to publish to men what God has revealed by his pro-

214 THE CHRISTIAN PASTOR's 3IANUAL.

phets and apostles, and by his Son Jesus, — and not a hea-
then philosopher, to teach the people merely what the light
of reason can search out. You are not to stand up here
as a professor of ancient or modern philosophy, nor as an
usher in the school of Plato, or Seneca, or Locke ; but as
a teacher in the school of Christ, as a preacher of the New
Testament. You are not a Jewish priest, to instruct men
in the precise niceties of ancient Judaism, legal rites and
ceremonies ; but you are a Christian minister : let Chris-
tianity, therefore, run through all your compositions, and
spread its glories over them.

It is granted, indeed, that reasonings from the light of
Nature have a considerable use in the ministry of the gos-
pel. It is by the principles of natural religion, and by
reasoning from ihem on the wonderful events of prophecy
and miracles, &c., that we ourselves must leain the truth
of the Christian religion ; and we must teach the people to
build their faith of the gospel on just and rational grounds :
this may perhaps, at some time or other require a few
whole discourses on some of the principal themes of natu-
ral religion, in order to introduce and display the religion
of Jesus : but such occasions will seldom arise in the course
of your ministry.

It is granted also, that it is very useful labour sometimes,
in a sermon, to show how far the light of nature and rea-
son will carry us on in the search of duty and happiness,
and then to manifest how happily the light of Scripture
supplies the deficiency of it, that the people may know how
greatly they are indebted to the peculiar favour of God for
the book of divine revelation.

If you speak of the duties which men owe to God, or to
one another, even those which are found out by reason and
natural conscience, show how the gospel of Christ hath

RULES FOR THE PREACHER S CONDUCT. 215

advanced and refined every thing that nature and reason
teach us. Enforce these duties by motives of Christianity,
as well as by philosophical arguments drawn from the na-
ture of things : stir up to the practice of them, by the ex-
amples of Christ and his apostles, by that Heaven and
that Hell which are revealed to the world by Jesus Christ
our Saviour ; impress them on the heart by the constrain-
ing influence of the mercy of God and the dying love of
our Lord Jesus Christ, by his glorious appearance to judge
the living and the dead, and by our blessed hope of attend-
ing him at that day. These are the appointed arguments
of our holy religion, and may expect more divine success.

When you have occasion to represent what need there
is of diligence and labour in the duties of holiness, show
also what aids are promised in the gospel to humble souls,
who are sensible of their own frailty to resist temptation,
or to discharge religious and moral duties ; and what in-
fluences of the Holy Spirit may be expected by those who
seek it. Let them know that Christ is exalted to send
forth this Spirit, to bestow repentance and sanctification as
well as forgiveness : for without him we can do nothing.

If you would raise the hearts of your hearers to a just
and high esteem of this gospel of grace, and impress them
with an awful sense of the divine importance and worth of
it, be not afraid to lay human nature low, and to represent
it in its ruins by the fall of the first Adam. It is the vain
exaltation of ruined nature that makes the gospel so much
despised in our age. Labour therefore to make them see
and feel the deplorable state of mankind, as described in
Scripture ; that by one man sin entered into the world, and
death by sin, and a sentence of death hath passed upon
all men, for that all have sinned. Let them hear and
know that Jews and Gentiles are all under sin ; that there

216 THE CHRISTIAN PASTOR's MANUAL.

is none righteous, no, not one ; that every mouth may be
stopped, and all the world may appear guilty before God.
Let them know that it is not in man that walketh to direct
his steps ; that we are not sufficient of ourselves to think
any good thing ; that we are without strength, alienated
from the life of God, through the ignorance, and darkness
of our understanding, and are by nature children of diso-
bedience, and children of wrath; that we are unable to re-
cover ourselves out of these depths of wretchedness with-
out the condescensions of divine grace, and that the gospel
of Christ is introduced as the only sovereign remedy and
relief under all this desolation of nature, this overwhelming
distress ; neither is there salvation in any other ; for there
is none other name under Heaven given among men where-
by we must be saved. And they that wilfully and obsti-
nately reject this message of divine love, must perish with-
out remedy, and without hope; for there remains no more
sacrifice for sin, but a certain fearful expectation of ven-
geance.

These were the sacred weapons with which those were
armed to whom our exalted Saviour gave commission to
travel through the dominions of Satan, which were spread
over the heathen countries, and raise up a kingdom for
himself amongst them. It was with principles, rules, and
motives derived from the gospel, that they were sent to at-
tack the reigning vices of mankind, to reform profligate
nations, and to turn them from dumb idols to serve the liv-
in-g God. And though St. Paul was a man of learning
above the rest, yet he was not sent to preach the enticing
words of man's wisdom, nor to talk as the disputers of the
age and the philosophers did in their schools; but his busi-
ness was to preach Christ crucified; though this doctrine
of the cross, aad the Son of God suspended on it, was a

RULES FOR THE PREACHER's CONDUCT. 217

stumbling-block to the Jews, and the Greeks counted it
foolishness ; yet to them that were called, both Jews and
Greeks, this doctrine was the power of God, and the wis-
dom of God for the salvation of men. And therefore St.
Paul determined to know nothing among them, in com-
parison of the doctrine of Christ and him crucified. These
were the weapons of his warfare, which were mighty,
through God, to the pulling down of the strong holds of
sin and Satan in the hearts of men, and brought every
thought into captivity to the obedience of Christ. It was
by the ministration of this gospel that the fornicators were
made chaste and holy, and idolaters became worshippers
of the God of Heaven ; that thieves learned honest labour,
and the covetous were taught to seek treasures in Heaven ;
the drunkards grew out of love with their cups, and re-
nounced all intemperance ; the revilers governed their
tongues, and spoke well of their neighbours, and the cruel
extortioners and oppressors learned to practise compassion
and charity ; these vilest of sinners, these children of Hell,
were made heirs of the kingdom of Heaven — being washed,
being sanctified, being justified in the name of the Lord
Jesus, and by the Spirit of our God.

Flad you all the refined science of Plato or Socrates ; all
the skill in morals that ever was attained by Zeno, Seneca,
or Epictetus ; were you furnished with all the flowing ora-
tory of Cicero, or the thunder of Demosthenes ; were all
these talents and excellencies united in one man, and you
were the person so richly endowed, — and could you em-
ploy them all in every sermon you preach, — yet you could
have no reasonable hope to convert and save one soul in
Great Britain, where the gospel is published, while you
lay aside the glorious gospel of Christ, and leave it entirely

out of your discourses.
19

218 THE CHRISTIAN PASTOR's MANUAL.

Let me proceed yet further, and say, had j^ou the fullest
acquaintance that ever man acquired with all the princi-
ples and duties of natural religion, both in its regard to
God and to your fellow-creatures ; had you the skill and
tongue of an angel to range all these in their fairest order,
to place them in the fullest light, and to pronounce and
represent the whole law of God with such force and splen-
dour to a British auditory, as was done to the Israelites at
mount Sinai, you might, perhaps, lay the consciences of
men under deep conviction, for by the law is the knowledge
of sin ; but I am fully persuaded you would never recon-
cile one soul to God ; you would never change the heart
of one sinner, nor bring him into the favour of God, nor
fit him for the joys of Heaven, without this blessed gospel
which is committed to your hands.

The great and glorious God is jealous of his own autho-
rity, and of the honour of his Son Jesus ; nor will he con-
descend to bless any other methods for obtaining so divine
an end than what he himself has prescribed ; nor will his
Holy Spirit, whose ofRce it is to glorify Christ, stoop to
concur with any other sort of means for the saving of sin-
ners, where the name and offices of his Son, the only ap-
pointed Saviour, are known, and despised and neglected.
It is the gospel alone that is the power of God to salvation.
If the prophets will not stand in his counsel, nor cause the
people to hear his words, they will never be able to turn
Israel from the iniquity of their ways, nor the evil of their
doings.

Was it not the special design of these doctrines of Christ,
when they were first graciously communicated to the world,
to reform the vices of mankind which reason could not re-
form? and to restore the world to piety and virtue, for
which the powers of reason appeared too feeble and impo-

RULES FOR THE PREACHER's CONDUCT. 219

tent ? The nations of the earth had made long and fruit-
less essays what the light of nature and philosophy would
do, to bring wandering degenerate man back again to his
Maker ; fruitless and long essays indeed, when, after some
thousands of years, the world, who had forgotten their
Maker and his laws, still ran further from God, and plunged
themselves into all abominable impieties and corrupt prac-
tices ! Now, if the all- wise God saw the gospel of Christ
to be so fit and happy an instrument for the recovery of
wretched man to religion and morality ; if he furnished his
apostles with these doctrines for this very purpose, and
pronounced a blessing upon them as his own appointment,
why should we not suppose, that this gospel is still as fit,
in its own nature, for the same purpose, as it was at first?
And why may we not hope the same heavenly blessing,
in a great measure, to remain upon it, for these purposes,
to the end of the world ?

Shall I enquire yet further: Is this a day when we
should leave the peculiar articles of the religion of Christ
out of our ministrations, when the truth of them is boldly
called in question, and denied by such multitudes who
dwell among us 1 Is this a proper time for us to forget
the name of Christ in our public labours, when the witty
talents and reasonings of men join together, and labour
hard to cast out his sacred name with contempt and scorn 1
Is it so seasonable a practice in this age, to neglect these
evangelical themes, and to preach up virtue, without the
special principles and motives with which Christ has fur-
nished us, when there are such numbers amongst us who
are fond of heathenism, who are endeavouring to introduce
it again into a Christian country, and spread the poison of
infidelity through a nation called by his name? If this be
our practice, our hearers will begin to think indeed, that

220 THE CHRISTIAN PASTOR's MANUAL.

infidels may have some reason on their side, and that the
glorious doctrines of the gospel of Christ are not so neces-
sary as our fathers thought them, while they find no men-
tion of them in the pulpit, no use of them in our discourses
from week to week, and from month to month, and yet
we profess to preach for the salvation of souls. Will this
be our glory, to imitate the heathen philosophers, and to
drop the gospel of the Son of God? — to be complimented
by unbelievers as men of superior sense, and as deep rea-
soners, while we abandon the faith of Jesus, and starve the
souls of our hearers by neglecting to distribute to them this
bread of life, which came down from heaven? O let us,
who are his ministers, remember the last words of our de-
parting Lord, " Go, preach the gospel to every nation : he
that believeth and is baptized shall be saved ; and he that
believeth not — shall be damned : and lo, I am with you
alway, to the end of the world." Let us fulfil the com-
mand, let us publish the threatening with the promise, and
let us wait for the attendant blessing.

Forgive me, my dear brother and friend, and you my
beloved and honoured brethren in ihe ministry, forgive me,
if I have indulged too much vehemence in this part of my
discourse ; if I have given too great a loose to pathetic lan-
guage on this important subject. I doubt not but your
own consciences bear me witness, that this elevated voice
is not the voice of reproof, but of friendly warning; and I
persuade myself, that you will join with me in this senti-
ment, that if ever we are so happy as to reform the lives
of our hearers, to convert their hearts to God, and to train
them up for Heaven, it must be done by the principles of
the gospel of Christ. On the occasion of such a head of
advice, therefore, I assure myself you will forgive these
warm emotions of spirit. Can there be any juster cause

RULES FOR THE PREACHEr's CONDUCT. 221

or season to exert fervour and zeal, than while we are
pleading for the name, and honour, and kingdom of our
adored Jesus? Let him live, let him reign forever on his
throne of glory ; let him live upon our lips, and reign in
all our ministrations ; let him live in the hearts of all our
hearers ; let him live and reign through Great Britain, and
through all the nations, till iniquity be subdued, till the
kinordom of Satan be destroyed, and the whole world are
become willing subjects to the sceptre of his grace.

Thus have I finished my third exhorlation relating to the
preparation of your sermons for the pulpit.

4. In addressing your discourse to your hearers, remem-
ber to distinguish the different characters of saints and sin-
ners ; the converted, and the unconverted, the sincere
Christian and the formal professor, the stupid and the
awakened, the diligent and backsliding, the fearful or hum-
ble soul, the obstinate and presumptuous; and at various
seasons introduce a word for each of them. Thus you
will divide the word of God aright, and give to every one
his portion.

The general way of speaking to all persons in one view,
and under one character, as though all your hearers were
certainly true Christians, and converted already, and want-
ed a little further reformation of heart and life, is too com-
mon in the world, — but I think it is a dangerous way of
preaching ; it hath a powerful and unhappy tendency to
lull unregenerate sinners asleep in security, to flatter and
deceive them with dreams of happiness, and make their
consciences easy without a real conversion of heart to God.

Let your hearers know that there is a vast and unspeak-
able difference betwixt a saint and a sinner, one in Christ,
and one out of Christ ; between one whose heart is in the
state of corrupt nature or unrenewed, and one that is in a
19*

222 THE CHRISTIAN PASTOK's MANUAL.

state of grace, and renewed to faith and holiness ; between
one who is only born of the flesh, and is a child of wrath,
and one who is born again, or born of the Spirit, and is
beconne a child of God, a member of Christ, and an heir
of Heaven. Let them know that this distinction is great
and necessary ; a most real change, and of infinite import-
ance ; and however it has been derided by men, it is glo-
rious in the eyes of God, and it will be made to appear so
at the last day, in the eyes of men and angels. That lit-
tle treatise, written by the learned Mr. John Jennings, con-
cerning Preaching Christ and Experimental Preaching, has
many valuable hints relating to these two last particulars
of my exhortation.

5. Lead your hearers wisely into the knowledge of the
truth, and teach them to build their faith upon solid
grounds. Let them first know why they are Christians,
that they may be firmly established in the belief and pro-
fession of the religion of Christ ; that they may be guarded
against all the assaults of temptation and infidelity in this
evil day, and may be able to render a reason of the hope
that is in them : furnish them with arguments in opposi-
tion to the rude cavils and blasphemies which are frequent-
ly thrown out into the world against the name and the
doctrines of the holy Jesus.

Then let the great, the most important, and most neces-
sary articles of our religion be set before your hearers in
their fairest light. Convey them into the understandings
of those of meanest capacity, by condescending sometimes
to plain and fanniliar methods of speech ; prove these im-
portant doctrines and duties to them, by all proper reasons
and arguments : — but as to the introducing of controver-
sies into the pulpit, be not fond of it, nor frequent in it. In
your common course of preaching avoid disputes, especial-

RULES FOR THE PREACIIEr's CONDUCT. 223

ly about things of less importance, without an apparent
call of Providence. Religious controversies, frequently in-
troduced, without real necessity, have an unhappy tenden-
cy to hurt the spirit of true godliness, both in the hearts of
preachers and hearers.

And beware of laying too much stress on the peculiar
notions, terms, and phrases of the little sects and parties in
Christianity; take heed that you do not make your hearers
bigots and uncharitable, while you endeavour to make
them knowing Christians. Establish them in all the chief
and most important articles of the gospel of Christ, without
endeavouring to render those who differ from you, odious
in the sight of your hearers. Whensoever you are con-
strained to declare your disapprobation of particular opin-
ions, keep up and manifest your love to the persons of
those who espouse them, and especially if they are persons
of virtue and piety.

6. Do not content yourself to compose a sermon of
mere doctrinal truths and articles of belief, but into every
sermon (if possible) bring something practical. It is true,
knowledge is the foundation of practice ; the head must be
furnished with a degree of knowledge, or the heart cannot
be good : but take heed that dry speculations, and mere
schemes of orthodoxy, do not take up too large a part of
your compositions ; and be sure to impress it frequently on
your hearers, that holiness is the great end of all know-
ledge, and of much more value than the sublimest specula-
tions ; nor is there any doctrine but what requires some
correspondent practice of piety or virtue.

And among the practical parts of Christianity, some-
times make it your business to insist on those subjects
which are inward and spiritual, and which go by the name
of Experimental Religion. Now and then take such

224 THE CHRISTIAN PASTOR's MANUAL.

themes as these, viz. The first awakenings of the con-
science of a sinner, by some special and awful providence,
by some particular passages in the word of God, in pious
writings, or public sermons, the inward terrors of mind,
and fears of the wrath of God, which sometimes accom-
pany such awakenings; the temptations which arise to di-
vert the mind from them, and to sooth the sinner in the
course of his iniquities ; the inward conflicts of the spirit in
these seasons, the methods of relief under such temptations ;
the arguments that may fix the heart and will for God
against all the enticements and opposition of the world ;
the labours of the conscience fluctuating between hope and
fear; the rising and working of indwelling sin in the heart,
the subtile excuses framed by the flesh for the indulgence
of it; the peace of God derived from the gospel, allaying
the inward terrors of the soul under a sense of guilt ; the
victories obtained over strong corruptions and powerful
temptations, by the faith of unseen things, by repeated ad-
dresses to God in prayer, by trusting in Jesus, the great
mediator, who is made of God to us wisdom and righte-
ousness, sanctification and redemption.

While you are treating on these subjects, give me leave
to put you again in mind, that it will sometimes have a
very happy influence on the minds of hearers to speak
what you have learnt from your own experience, though
there is no need that you should tell them publicly it is
your own ; you may inform them what you have borrow-
ed from your own observation, and from the experience of
Christians, ancient or modern, who have passed through
the same trials, who have wrestled with the same corrup-
tions of nature, who have grappled with the same difficul-
ties, and at last have been made conquerors over the same
temptations. As face answers face in the glass, so the

RULES FOR THE PREACHER's CONDUCT. 225

heart of one man answers to another; and the workings
to another ; and the workings of the different principles of
flesh and spirit, corrupt nature and renewing grace, have a
great deal of resemblance in the heart of different persons
who have passed through them. This sort of instruction,
drawn from just and solid experience, will animate and en-
courage the young Christian that begins to shake off the
slavery of sin, and to set his face toward Heaven ; this will
make it appear that religion is no impracticable thing. It
will establish and comfort the professors of the gospel, and
excite them with new vigour, to proceed in the way of fahh
and holiness ; it will raise a steadfast courage and hope,
and will generally obtain a most happy effect upon the
souls of the hearers, beyond all that you can say to them
from principles of mere reasoning and dry speculation :
and especially where you have the concurrent experience
of scriptural examples.

7. Whether you are discoursing of doctrine or duty, take
great care that you impose nothing on your hearers, either
as a matter of faith or practice, but what your Lord and
Master, Christ Jesus, has imposed.

But in this state of frailty and imperfection, dangers at-
tend us on either hand. As we must take heed that we
do not add the fancies of men to our divine religion, so we
should take equal care that w-e do not curtail the appoint-
ments of Christ. ^Vith a sacred vigilance and zeal we
should maintain the plain, express, and necessary articles
that we find evidently written in the word of God, and
suffer none of them to be lost through our default. The
world has been so long imposed upon by those shameful
additions of men to the gospel of Christ, that they seem
now to be resolved to bear them no longer: but they are
unhappily running into another extreme : because several

226 THE CHRISTIAN PASTOr's MANUAL.

sects and parties of Christians have tacked on so many
false and unbecoming ornaments to Christianity, they re-
solve to deliver her from these disguises ; but while they
are paring off this foreign trumpery, they too often cut her
to the quick, and sometimes let out her life-blood (if I may
so express it) and maim her of her very limbs and vital
parts. Because so many irrational notions and follies have
been mixed up with the Christian scheme, it is now a
modish humour of the age to renounce almost every thing
that reason doth not discover, and to reduce Christianity
itself to little more than the light of nature, and the dic-
tates of reason ; and under this sort of influence, there are
some who are believers of the Bible and the divine mission
of Christ, and dare not renounce the gospel itself; yet they
interpret some of the peculiar and express doctrines of it
into so poor, so narrow, and so jejune a meaning, that they
suffer but little to remain beyond the articles of natural
religion. This leads some of the learned and polite men
of the age to explain away the sacrifice and atonement
made for our sins by the death of Christ, and to bereave
our religion of the ordinary aids of the Holy Spirit ; both
which are plainly and expressly revealed, frequently re-
peated in the New Testament, and which are two of the
chief glories of the blessed gospel ; and which, perhaps ,
are two of the chief uses of those sacred names of the Son
and the Holy Spirit, into which we are baptized. It is this
very humour that persuades some persons to reduce the
injury and mischief that we have sustained by the sin and
fall of Adam, to so slight a bruise, and so inconsiderable a
wound, that only a small matter of grace is needful for our
recovery; and accordingly they impoverish the rich and
admirable remedy of the gospel to a very culpable degree,
supposing no more to be necessary for the restoration of

RULES FOR THE PREACHER's CONDUCT. 227

man than those few ingredients, which, in their opinion,
make up the whole composition. Hence it comes to pass,
that the doctrine of regeneration, or an entire change of
corrupt nature, by a principle of divine grace, is almost
lost out of their Christianity.

8. Remember that you have to do with the understand-
ing, reason, and memory of man, with the heart and con-
science, with the will and affections ; and therefore you
must use every method of speech which may be most pro-
per to engage and employ each of these faculties or powers
of human nature on the side of religion, and in the inter-
ests of God and the gospel.

Your first business is with the understanding, to make
even the lower parts of your auditory know what you
mean. Endeavour, therefore, to find out all the clearest j
and most easy forms of speech, to convey divine truths into
the minds of men. Seek to obtain a perspicuous style,
and a clear and distinct manner of speaking, that you may •
effectually impress the understanding while you pronounce
the words, that you may so exactly imprint on the mind
of the hearers the same ideas which you yourself have
conceived, that they may never mistake your meaning.
This talent is sooner attained in your younger years, by
having some judicious friend to hear or read over your
discourses and inform you where perspicuity is wanting in
your language, and where the hearers may be in danger
of mistaking your sense ; for want of this, some young
preachers have fixed themselves in such an obscure way of
writing and talking, as hath very much prevented their
hearers from obtaining distinct ideas of their discourse ;
and if a man gets such an unhappy habit, he will be some-
times talking to the air, and make the people stare at him,
as though he were speaking some unknown language.

228 THE CHRISTIAN PASTOr's MANUAL.

Remember you have to do with the reasoning powers of
man in preaching the gospel of Christ ; for though this
gospel is revealed from Heaven, and could never have been
discovered by all the efforts of human reason, yet the rea-
son of man must judge of several things relating to it. It
is reason must determine whether the evidence of its hea-
venly original be clear and strong : it is reason must judge
whether such a doctrine or such a duty be contained in the
gospel, or may be justly deduced from it: it is the work of
human reason to compare one Scripture with another, and
to find out the true sense of any particular text by this
means ; and it is reason also must give its sentence.
Whether a doctrine, which is pretended to be contained in
Scripture, be contrary to the eternal and unchangeable re-
lations and reason of things? and if so, then reason may
pronounce that this doctrine is not from God, nor can be
given us by divine revelation. Reason, therefore, hath its
office qnd proper province, even in matters of revelation ;
yet it must always be confessed that some propositions may
be revealed to us from Heaven, which may be so far supe-
rior to the limits and sphere of our reasoning powers in
the present state, that human reason ought not to reject
them, because it cannot fully understand them, nor clearly
and perfectly reconcile them, unless it plainly see a natural
absurdity in them, a real impossibility, or a plain incon-
sistency with other parts of divine revelation.

And in your representation of things to the reason and
understanding of men, it would sometimes be of special
advantage to have some power over the fancy or imagina-
tion ; this would help us to paint our themes in their pro-
per colours, whether of the alluring or the forbidding kind ;
and now and then we should make use of both, in order to
impress the idea on the soul with happier force and success.

RULES FOR THE TREACHER'S CONDUCT. 229

When you would describe any of the personal or social
virtues of life, so as to enforce their practice, set yourself
to display the beauties and excellencies of them, in their
own agreeable and lovely forms and colours ; but do not
content yourself with this alone, this is not sufficient to al-
lure the degenerate and sensual mind of man to practise
them. Few persons are of so happy a disposition, and so
refined a genius, as to be wrought upon by the mere aspect of
such inviting qualities. Endeavour, therefore, to illustrate
the virtues by their contrary vices, and set forth these
moral mischiefs, both in their deformities and their danger-
ous consequences, before the eyes of your hearers. Think
it not enough to represent to them the shining excellencies
of humility and benevolence, of justice, veracity, gratitude,
and temperance ; but produce to sight the vile features of
pride, envy, malice, spite, knavery, falsehood, revenge,
sensuality, luxury, and the rest of that cursed train, in
their proper places and seasons. Make it evident, how
contrary they are both to the law of God and the gospel
of Christ ; describe them in all their several forms, shapes,
and appearances ; strip them of their false pretences and
disguises ; show how they insinuate and exert themselves
in different occurrences of life, and different constitutions,
and pursue them so narrowly, as it were with a hue and
cry, with such exact descriptions, that if any of these vices
are indulged by your hearers, they may be found out by
strict self-examination, that the consciences of the guilty
may be laid under conviction of sin, and be set in the way
of repentance and reformation.

Whensoever any vice has found the way into our bo-
soms, and makes its nest there, its proper and evil features
and characters ought to be marked out by the preacher

with great accuracy, that it may be discovered to our con-
20

230 THE CHRISTIAN PASTOR's MANUAL.

sciences, in order to our destruction ; for these wretched
hearts of ours are naturally so fond of all their own in-
mates, that they are too ready to hide their ill qualities
from our own sight and conviction, and thus they cover and
save them from the sentence of mortification and death,
which is denounced against every sin in the word of God ;
and let the preacher and the hearer both remember, that
sin must be pursued to the death, or else there is no life
to the soul. Only the Christian, who, "by the spirit mor-
tifies the sinful deeds of the body," has the promise of sal-
vation and life.

Think farther, that you should take some care also to
engage the memory, and to make it serve the purposes of
religion. Let your reasonings be ever so forcible and con-
vincing, let your language be ever so clear and intelligible,
yet, if the whole discourse glide over the ear in a smooth
and delightful stream, and if nothing be fixed on the me-
mory, the sermon is in great danger of being lost and fruit-
less. Now, to avoid this danger, I would recommend to
you the care of a clear and distinct method ; and let this
method appear to the hearers by the division of your dis-
courses into several plain and distinct particulars, so that
the whole may not be a mere loose harangue, without evi-
dent members, and discernible rests and pauses. What-
soever proper and natural divisions belong to your subject,
mark them out by their numbers, 1st, 2nd, 3d, &c. This
will aflTordyou time to breathe, in the delivery of your dis-
course, and give your hearers a short season for the re-
collection of the particulars which have been mentioned
before.

But in this matter take care always to maintain a happy
medium, so as never to arise to such a number of particu-
lars as may make your sermon look like a tree full of

RULES FOR THE PREACHER's CONDUCT. 231

branches in the winter, without the beautiful, profitable
appearance of leaves and fruit.

Cast the scheme of your discourse into some distinct,
general heads, and lesser subdivisions, in your first sketches
and rudiments of it ; this will greatly assist you in the
amplification.; this will help you to preserve a just method
throughout, and to secure you from repeating the same
thoughts too often : this will enable you to commit your ser-
mon to your own memory the better, that you may deliver
it with ease ; and it will greatly assist the understanding as
well as the memory of all that you hear. It will furnish
them with m.atter and method for an easy recollection at
home; for meditation in that devout retirement and for re-
ligious conference or rehearsal, after the public worship is
ended.

Consider again, your business is with the consciences,
and wills, and affections of men. A mere conviction of
the reason and judgment, ^by the strougest arguments, is
hardly sufficient, in matter of piety and virtue, to com-
mand the will into obedience ; because the appetites of the
flesh and the interest of this world are engaged on the op-
posite side. It is a very common case with the sons and
daughters of Adam, to see and know their proper duty,
and to have the reasons that enforce it fresh in their me-
mory; and yet the powerful efforts of the flesh and the
world withhold the will from the practice, forbid its holy
resolutions for God and Heaven, or keep them always fee-
ble, doubtful, and wavering. The God of nature there-
fore has furnished mankind with those powers which we
call Passions or Affections of the Heart, in order to excite
the will with superior vigour and activity, to avoid the evil
and pursue the good. Upon this account the preacher must
Learn to address the passions in a proper manner : and I

232 THE CHRISTIAN PASTOR S MANUAL.

cannot but think it a very imperfect character of a Chris-
tian preacher, that he reasons well upon every subject, and
talks clearly upon his text, if he has nothing of the pa-
thetic in his ministrations, no talent at all to strike the pas-
sions of the heart.

Awaken your spirit, therefore, in your compositions, con-
trive all lively, forcible, and penetrating forms of speech,
to make your words powerful and impressive on the hearts
of your hearers, when light is first let into the mind. Prac-
tice all the awfal and solemn ways of address to the con-
science, all the soft and tender influences on the heart.
Try all methods to rouse and awaken the cold, the stu-
pid, the sleepy race of sinners ; learn all the language of
holy jealousy and terror, to afl>ight the presumptuous ; all
the compassionate and encouraging manners of speaking,
to comfort, encourage, and direct the awakened, the peni-
tent, the willing and the humble ; all the winning and en-
gaging modes of discourse and expostulation, to constrain
the hearers of every character to attend. Seek this happy
skill of reigning and triumphing over the hearts of an as-
sembly; persuade them with power to love and practise
all the important duties of godliness, in opposition to the
flesh and the world ; endeavour to kindle the soul to zeal in
the holy warfare, and to make it bravely victorious over
all the enemies of its salvation.

But in all these effrirts of sacred oratory, remember still
you are a minister of the gospel of Christ ; and as your
style must not affect the pomp and magnificence of the the-
atre, so neither should j^ou borrow your expressions of
your metaphors from the coarsest occupations, or any of
the mean and uncleanly occurrences in life. Swell not the
sound of your periods with ambitious or pedantic phrases ;
dress not your serious discourses to the people in too glit-

RULES J'OR THE PREACHEr's CONDUCT. 133

tering array, with an affectation of gaudy and flaunting or-
naments, nor ever descend to so low a degree of famili-
arity and meanness, as to sink your language below the
dignity of your subject or your office.

9. As the art of reasoning, and the happy skill of per-
suasion are both necessary to be used in framing your dis-
courses, so both of them may be borrowed, in a good
measure, from the holy Scriptures. The word of God
will furnish you with a rich variety of forms, both to
prove and persuade. Clear instruction, convincing argu-
ment, and pathetic address to the heart, may be all drawn
from the sacred writers. Many fine strokes of true logic
and rhetoric are scattered through that divine book, the
Bible : words of force and elegance, to charm and allure
the soul, glitter and sparkle like golden ore in some pecu-
liar parts of it. You may find there noble examples of
the awful and compassionate style, and inimitable patterns
of the terrible and tender. Shall I therefore take the free-
dom once again to call upon you to remember that you
are a minister of the word of God, a professor and preacher
of the Bible, and not a mere philosopher upon the foot of
reason, nor an orator in a heathen school ?

And as for bright, warm, and pathetic language, to
strike the imagination, or to affect the heart, to kindle the
divine passions, or to melt the soul, none of the heathen
orators can better furnish you than the moving expostula-
tions of the ancient prophets, the tender and sprightly odes
of holy David, or the affectionate part of the letters of
St. Paul, which even his enemies, in the church of Corinth,
confessed to be powerful. The eastern writers, among
whom we number the Jews, were particularly famous for
lively oratory, bright images, and bold and animated

figures of speech. Could I have heard Isaiah or Jeremiah
20*

234 THE CHRISTIAN PASTOr's MANUAL.

pronouncing some of their sermons, or attended St. Paul
in some of his pathetic strains of preaching, I should
never mourn a want of acquaintance with TuUy or De-
mosthenes.

A preacher, whose mind is well stored and enriched
with the divine sense and sentiments, tlie reasoning and
language of Scripture, (and especially if these are wrought
in his heart by Christian experience,) supposing his other
talents are equal to those of his brethren, will always have
a considerable advantage over them, in composing such dis-
courses as shall be most popular and most useful in Christian
assemblies ; and he may better expect the presence and bless-
ing of God, to make his word triumph over the souls of men,
and will generally speak to their hearts with more power for
their eternal salvation. Show me one sinner turned to
God and holiness by the labours of a preacher who is gene-
rally entertaining the audience with a long and weighty
chain of reasoning from the principles of nature, and
teaching virtue in the language of heathen philosophy, —
and, I think I may undertake to show you ten who have
been convinced and converted, and have become holy per-
sons and lively Christians, by an attendance upon a spi-
ritual, affectionate, and experimental ministry : the whole
assembly hang attentive upon the lips of a man who
speaks to the heart as well as to the understanding, and
who can enforce his exhortations from a manifold expe-
rience of the success of them. They delight to hear the
preacher whose plain and powerful address to the conscience,
and whose frequent methods of reasoning in the pulpit, have
been drawn from what they themselves have read in Scrip-
ture concerning God and man, sin and duty, our misery
and divine mercy, death, resurrection, judgment, heaven
and hell. They attend with holy reverence and affection

RULES FOR THE PREACUER's CONDUCT. 235

on such a minister, whose frequent argument, both in points
of doctrine and practice, is, Thus saith the Lord.

10. Be not slothful nor negligent in your weekly prepa-
ration for the pulpit ; take due time for it ; begin so early
in the week that you may have time enough before you to
furnish your preparation well ; and always allow for acci-
dental occurrences, either from indisposition of body, from
interruptions by company, from unforeseen business or
trouble, &c., that you may not be reduced to the necessity
of hurrying over your work in haste at the end of the
week, and serving God and the souls of men with poor,
cold, and careless performances. Remember that awful
word, though spoken on another occasion, " Cursed be he
that doeth the work of the Lord deceitfully." Manage so
as to leave generally the Saturday evening, or, at least,
the Lord's day morning entire, for the review and correction
of your discourse, and for your own spiritual improvement,
by the sermon which you have prepared for the people.

If it should happen that the mere providence of God,
without any neglect of yours, has hindered you from mak-
ing so good a preparation as you designed, you may, with
courage and hope of divine assistance, venture into the as-
sembly with more slender and imperfect furniture ; but,
if your conscience tells you that your preparations are
very slight, and the neglect is your own, you have less
reason to expect aids from above, without great humilia-
tion for your negligence ; and what if God should forsake
you so far in the pulpit as to expose you to public shame,
and thus punish you for your carelessness in the midst of
the congregation.

Study your matter well, by meditation and reading, and
comparing Scriptures together, till you have gotten it com-
pletely within your grasp and survey : then if you should

236 THE CHRISTIAN PASTOR's MANUAL.

happen to be so situated in preaching, that you could not
refresh your memory by the inspection of your paper every
minute, yet you will not be exposed to hurry and confu-
sion,— a ready thought will suggest something pertinent to
your purpose. Let your preparation be usually so perfect
that you may be able to fill up the time allotted for the dis-
course with solid sense and proper language, even if your
natural spirits should happen to be heavy and indisposed at
the hour of preaching, and if your mind should have no
new thoughts arising in the delivery of your discourse.

Labour carefully in the formation of your sermons, in
your younger years: a habit of thinking and speaking
well, procured by the studies of youth, will make the la-
bour of your middle age easy, when, perhaps, you will
have much less time and leisure.

in. Take heed to your public labours and ministrations
in the church ; which may be done by attending to the fol-
lowing particulars :

1. Apply yourself to your work with pious delight —
not as a toil or task, which you wish were done and
ended ; but as matter of inward pleasure to your own
soul ; enter the pulpit with the solemnity of holy joy,
that you have an opportunity to speak for the honour of
God and the salvation of men. Then you will not preach
or pray with sloth or laziness, with coldness or indifference.
We do not use to be slothful and indifferent in the pursuit
of our joys, or the relish of our chosen pleasures. Stir
up yourself to the work with sacred vigour, that the as-
sembly may feel what you speak ; but, if you deliver the
most solemn and lively compositions, like a man that is
half asleep, it will be no wonder if your hearers slumber.
A dull preacher makes a drowsy church.

RULES FOR THE PREACHER S CONDUCT. 237

2. Endeavour to get your heart into a temper of divine
love, zealous for the laws of God, affected with the grace
of Christ, and compassionate for the souls of men. With
this temper engage in public work. Let your frame ot
spirit be holy with regard to your own inward devotion,
near to God, and delighting in him ; and let it be zealous
for the name of Christ, and the increase of his kingdom.
O pity perishing sinners, when you are sent to invite them
to be reconciled to God ! Let not self be the subject or the
end of your preaching ; but Christ, and the salvation of
souls. " We preach not ourselves," saith the apostle, " but
Christ Jesus the Lord, and ourselves, your servants, for
Jesus' sake." Speak as a dying preacher to dying hearers,
with the utmost compassion to the ignorant, the tempted,
the foolish, and the obstinate; for all these are in dan-
ger of eternal death. Attend your work v/ith the utmost
desire to save souls from Hell, and enlarge the kingdom of
Christ your Lord.

Go into the public assembly with a design (if God please)
to strike and persuade some souls there into repentance,
faith, holiness, and salvation ! Go to open blind eyes, to
unstop deaf ears, to make the lame walk, to make the fool-
ish wise, to raise those that are dead in trespasses and sins,
to a heavenly and divine life, and to bring guilty rebels to
return to the love and obedience of their maker, by Jesus
Christ, the great reconciler, that they may be pardoned
and saved ! Go to diffuse the savour of the name of
Christ and his gospel, through a whole assembly, and to
allure souls to partake of grace and glory !

3. Go forth in the strength of Christ, for these glorious
effects are above your own strength, and transcend all
the powers of the brightest preachers ! " Be strong in the
grace which is in Christ Jesus;" — " without him we can do

238 THE CHRISTIAN PASTOR's MANUAL.

nothing." Go with a design to work v/onders of salvation
on sinful creatures, but in the strength of Jesus, who hath
all power given him in Heaven and earth, and hath pro-
mised to be with his ministers to the end of the world !
Pray earnestly for the promised aids of the Spirit ; and
plead with God, who hath sent you forth in the service of
the gospel of his Son, that you may not return empty, but
bring in a fair harvest of converts to Heaven. It is the
Lord of the harvest who only can give this divine success
to the labourers. "He that planteth is nothing, and he
that watereth is nothing ; but all our hope is in God, who
giveth the increase."

4. Get the substance of your sermon, which you have
prepared for the pulpit, so wrought into your head and
heart, by review and meditation, that you may have it at
command, and speak to your hearers with freedom ; not as
if you were reading or repeating your lesson to them^ but
as a man sent to leach and persuade them to faith and
holiness. Deliver your discourses to the people, like a man
that is talking to them in good earnest about their most
important concerns, and their everlasting welfare ; like a
messenger sent from Heaven, who would fain save sinners
from Hell, and allure souls to God and happiness. Do
not indulge that lazy way of reading over your prepared
paper as a school-boy does an oration out of Livy or Cice-
ro, who has no concern in the things he speaks ; but let
all the warmest zeal for God and compassion for perishing
men animate your voice and countenance, and let the peo-
ple see and feel, as well as hear, that j^ou are speaking
to them about things of infinite moment, and in which
your own eternal interest lies as well as theirs.

5. If you pray and hope for the assistance of the Spirit
of God, in every part of your work, do not resolve always

RULES FOR THE PREACHER's CONDUCT. 239

to confine yourself precisely to the mere words and
sentences which you have written down in your private
preparations. Far be it from me to encourage a preacher
to venture into public work without due preparation by
study, and a regular composition of his discourse. We
must not serve God with what costs us nothing. All our
wisest thoughts and cares are due to the sacred service ot
the temple : but what I mean is, that we should not impose
upon ourselves just such a number of precomposed words,
and lines to be delivered in the hour, without daring to
speak a warm sentiment that comes fresh upon the mind.
Why may you not hope for some lively turns of thought,
some new pious sentiments, which may strike light and
heat, and life into the understandings and the hearts of
those that hear you ? In the zeal of your ministrations,
why may you not expect some bright, and warm, and pa-
thetic forms of argument and persuasion, to offer them-
selves to your lips, for the more powerful conviction of
sinners, and the encouragement and comfort of humble
Christians ?

Have you not often found such an enlargement of
thought, such a variety of sentiment, and freedom of speech
in common conversation, upon an important subject, be-
yond what you were apprized of beforehand 1 — And why
should you forbid yourself this natural advantage in the
pulpit, and in the fervour of sacred ministrations, where
also you have more reason to hope for divine assistance ?

6. Here would be a proper place to interpose a few di-
rections concerning elocution, and the whole manner of de-
livery of your discourse to the people, which includes both
a voice, gesture, aud behaviour, suited to the subject and
design of every part of the sermon ; but the rules that are
necessary for this part of our work, are much bette de-

240 THE CHRISTIAN PASTOR's MANUAL.

rived from books written on this subject, from an observa-
tion of the best preachers, in order to imitate them, an
avoidance of that which we find offensive when we our-
selves are hearers.

If I had a design to go through the whole of the minis-
terial office, I should here also find a proper place to speak
of the manner of your performance of public prayer, of
your direction of that part of worship which is called
Psalmody, and of your ministration of the ordinance of
Baptism and the Lord's Supper ; but this would require
more time, and my chief design was to put you in mind of
a few useful things which relate to preaching. I proceed,
therefore, to the last particular.

7. Be very solicitous about the success of your labours
in the pulpit. Water the seed sown, not only with public,
but secret prayer. Plead with God importunately, that he
would not suffer you to labour in vain. Be not like that
foolish bird, the ostrich, which lays her eggs in the dust,
and leaves them there, regardless whether they come to
life or not : God hath not given her understanding. But
let not this folly be yourcharacter or practice : labour, and
watch, and pray, that your sermons and the fruit of your
studies may become words of divine life to souls.

It is an observation of pious Mr. Baxter, which I have
read somewhere in his works, That he has never known
any considerable success from the brighest and noblest ta-
lents, nor the most excellent kind of preaching, and that
even where the preachers themselves have been truly reli-
gious, if they have not had a solicitous concern for the suc-
cess of their ministrations. Let the awful and important
thought of souls being saved by my preaching, or left to
perish and be condemned to Hell by my negligence ; I
say, let this awful and tremendous thought dwell ever upon

RULES FOR THE PREACHER's CONDUCT. 241

your spirit. We are made watchmen to the house of Is-
rael, as Ezekiel was ; and if we give no warning of ap-
preaching danger, the souls of multitudes may perish
through our neglect ; but the blood of souls will be terri-
bly required at our hands.

IV. Take heed to your whole conversation in the world ;
let that be managed not only as becomes a professor of
Christianity, but as becomes a minister of the gospel of
Christ. Now, amongst other rules which may render your
conversation agreeable to your character, I entreat you to
take these ^ew into your thoughts.

1. Let it be blameless and inoffensive. Be vigilant, be
temperate in all things, not only as a soldier of Christ, but
as an under-leader of part of his army. Be temperate, and
abstain sometimes even from lawful delights, that you may
make the work of self-denial easy, and that you may bear
hardship as becomes a soldier; but always watchful, lest
you be too much entangled with the affairs of this life, that
you may better please him who has chosen you for an
officer in his battalions, and that you may not be easily
surprised into the snares of sin. Guard against a love of
pleasure, a sensual temper, an indulgence of appetite, an
excessive relish of wine or dainties : these carnalize the
soul, and give occasion to the world to reproach us but
too justly.

2. Let your conversation be exemplary in all the duties

of holiness and virtue ; in all the instances of worship and

piety toward God, and in those of justice, honour and

hearty benevolence towards men. Be forward and ready

to engage in every good word and work, that you may be

a pattern and a leader of the flock ; that you may be able

to address the people committed to your care in the lan-
21

242 THE CHRISTIAN PASTOr's MANUAL.

guage of the blessed apostle, "Be ye followers of me, even
as I also am of Christ." " Brethren, be followers together
of me, and mark them which walk so, as ye have us for
an example ; for our conversation is in Heaven." " Those
things, which ye have both learned and received, and
heard and seen in me, do you practice, and the God of
peace shall be with you."

3. Let your conversation be grave and manly, yet plea-
sant and engaging. Let it be grave, manly, and venera-
ble. Remember your station in the Church, that you sink
not into levity and vain trifling, that you indulge not any
ridiculous humours or childish follies, below the dignity of
your character : keep up the honour of your office among
men, by a remarkable sanctity of manners, by a decent
and manly deportment. Remember, that our station does
not permit any of us to set up for a buffoon ; nor will it be
any glory to us to excel in farce and comedy. Let otliers
obtain the honour of being good jesters, and of having it
in their power to spread a laugh round the company when
they please ; but let it be our ambition to act on the stage
of life, as men who are devoted to the service of the God
of Heaven, to the real benefit of mankind on earth, and to
their eternal interest.

Yet there is no need that your behaviour should have
anything stiff or haughiy, anything sullen or gloomy in
it. There is an art of pleasing in conversation, that will
maintain the honour of a superior office, without a morose
silence, without an affected stiffness, and without a haughty
superiority. A pleasant story may proceed, without of-
fence, from a minister's lips ; but he should never aim at
the title of a Man of Mirth, nor abound in such tales as
carry no useful instruction in them, no lessons of piety, or
wisdom, or virtue.

RULES FOR THE PREACHER's CONDUCT. 243

Let a cheerful freedom, a generous friendship, and an
innocent pleasure, generally appear on your countenance ;
and let your speech be ever kind and affectionate. Do not
put on any forbidding airs, nor let the humblest soul be
atVaid to speak to you. Let your whole carriage be civil
and affable ; let your address to men be usually open and
free, such as may allure persons to be open and free with
you in the important concerns of their souls. Seek, as far
as possible, to obtain all your pious designs, by sofl and
gentle methods of persuasion.

If you are ever called to the unpleasing and painful work
of reproof, this may be done effectually, upon some occa-
sions, without speaking a word. When vicious, or un-
cleanly, or unbecoming speeches arise in public conversa-
tion, a sudden silence, with assumed gravity, will often be
a sensible and sufficient reproof. Or where words of ad-
monition may not be proper, because of the company,
sometimes a sudden departure may be the best way to ac-
quaint them with your disapprobation.

But there are cases wherein such a tacit rebuke is not
sufficient to answer your character and your office. Some-
times it is necessary for a minister to bear a public and
express witness against shocking immorality, or against
vile and impious discourse. Yet, in general, it must be
said, if a reproof can be given in secret, it is best, and most
likely to prevail upon the offender, because it less irritates
his passions, nor awakens his pride to vindicate himself,
and to despise all reproof.

Whensoever Providence calls you to this work, make it
appear to the transgressor that you do it with regret and
pain : let him see that you are not giving vent to your own
wrath, but seeking his interest and welfare ; and that were
it not for the honour of God and for his good, you would

244 THE CHRISTIAN PASTOR's MANUAL.

gladly excuse yourself from the ungrateful task ; and that
it is a work in which your spirit takes no delight. If the
case and circumstances require some speeches that are
awful and severe, let it appear still that your love and pity
are the prevailing passions ; and that even your anger has
something divine and holy in it, as being raised and pointed
against the sin rather than against the sinner.

Study to make the whole of your carriage and discourse
amongst men so engaging, as may invite strangers to love
you, and allure them to love religion for your sake.

4. In order to attain the same end, let your conversation
be attended with much self-denial and meekness ; avoid
the character of humorist, nor be unreasonably fond of
little things, nor peevish for the want of them. Suppress
rising passion early. If you are providentially led into
argument and dispute, whether on themes of belief or prac-
tice, be very watchful lest you run into fierce contention,
into angry and noisy debate. Guard against every word
that savours of malice, or of bitter strife : watch against
the first stirrings of sudden wrath or resentment : bear
with patience the contradiction of others, and forbear to
return railing for railing. A minister must be gentle, and
not apt to strive, but meekly instructing gainsayers.

, He should never be ready either to give or take offence ;
but he should teach his people to neglect and bury resent-
ment, to be deaf to reproaches, and to forgive Injuries, by
his own example, even as God has forgiven all of us. Let
us imitate his divine pattern, who cancels and forgives our
infinite ofiences for the sake of Christ. " A bishop must
not be a brawler or a striker ;" but such as the apostle
was, " gentle among the people, even as a nurse cherishes
her children ;" and being affectionately desirous of their
welfare, we should be willing to impart not only the gos-

KULES FOR THE PREACHER's CONDUCT. 245

pel of God to them, but any thing that is dear to us, for
the salvation of their souls.

Never suffer any differences, if possible, to arise between
you and any of the people who are committed to your care,
or attend on your ministrations ; this will endanger the
success of your best labours among them, and, for this
reason, though you visit families with freedom, yet avoid
all unnecessary inquiries into their domestic affairs by a
prying curiosity ; the pleasure of such secrets will never
pay for the danger that attends them; — and your own
business is sufficient for you.

Avoid entering into any of the little private and personal
quarrels that may arise among them, unless Providence
give you an evident call to become a peace-maker; but
even in this blessed work there is some danger of diso-
bliging one side or the other; for though both sides are
often to blame, yet each supposes himself so much in the
right, that your softest and most candid intimation of their
being culpable, even in little things, will sometimes awaken
the jealousy of one or both parties against you. This will
tend to abate their esteem of you, and give a coldness to
their attention on your sacred services. We had need be
wise as -serpents in this case, and harmless as doves.

5. Let your conversation be as fruitful and edifying as
your station and opportunities will allow. Wheresoever
you come, use your utmost endeavours that the world may-
be the better for you. If it be the duty of every Christian,
much more is it the indispensable duty of a minister of
Christ to take heed that no corrupt communication proceed
out of his mouth, but that which is good for edification,
that it may minister grace to the hearers.

In your private visits to the members of your flock, or

to the houses of those who attend on your ministry, depart
21*

246 THE CHRISTIAN PASTOR's MANjUAL.

not without putting in, if possible, some word for God and
religion, for Christ and his gospel : take occasion from
common occurrences that arise, artfully and insensibly to
introduce some discourse of things sacred. Let it be done
with prudence and holy skill, that the company may be
led into it ere they are aware. The ingenious Mr. Norris'
little Discourse on Religious Conversation, and Mr. Mat-
thew Henry's Sermon on Friendly Visits, have many ex-
cellent and valuable hints in them for our use.

It is to be confessed, that the best of ministers and Chris-
tians sometimes fall into such company, that it is hardly
possible to speak a word for God and the gospel among
them. Try then whether you cannot lead the discourse
to some useful theme in matters of science, art and inge-
nuity, or to rules of prudence, morality, or human conduct.
There is a time of keeping silence, and restraining our lips
as with a bridle, even from every thing that is piously
good, while some sort of wicked men stand before us.
The best men are sometimes dumb with silence, and dare
not speak of God or religion, lest they should cast their
pearls before swine, and give their holy things to dogs;
and lest they should provoke the unclean or the envious
animals to foam out their impurities, or to turn again and
rend them ; but 1 doubt this caution has been carried much
farther by our own cowardice and carnality of spirit than
David practised it, or than Jesus Christ meant it, in the
seventh chapter of Matthew. Let us take heed then that
we abuse not this prudent caution to manifest neglect of
our duty, and to withhold our lips from the things of God,
where Providence gives us a fair opportunity to speak of
them.

Now and then take occasion to speak a kind and reli-
gious word to the children of the household ; put them in

RULES FOK THE TREACHER'S CONDUCT. 247

mind of avoiding some childish folly, or of practisinn- some
duty that belongs to their age. Let your memory be well
furnished with the words of Scripture, suited to the several
ages of mankind, as well as to the various occasions of
life, that, out of the abundance of the heart, your mouth
may speak to the advantage of all "that hear you, and par-
ticularly to that of the younger parts of mankind, who are
the hopes of the next generation. Make the lambs of the
flock love you, and hear your voice with delight, that they
may grow up under your instruction to fill up the room of
their fathers when they are called away to Heaven : nor
let servants be utterly neglected, where Providence may
afford you an opportunity to speak a word to their souls.

He that has the happy talent of parlour-preaching, has
sometimes done more for Christ and souls in the space of
a few minutes, than by the labour of many hours and days,
in the usual course of preaching in the pulpit. Our char-
acter should be all of a piece, and we should help forward
the success of our public ministrations, by our private ad-
dresses to the hearts and consciences of men, where Provi-
dence favours us with just occasions.

In order to promote this work of particular vvatchfulness
over the flock of Christ, where he has made you a shep-
herd and overseer, it is useful to keep a catalogue of their
names, and now and then review them with a pastoral eye
and affection. This will awaken and incline you to lift up
proper petitions for each of them, so far as you are ac-
quainted with their circumstances in body or mind. This
will excite you to give thanks to God on account of those
who walk as becomes the gospel, and who have either be-
gun, or proceeded and increased in the Christian life and
temper by your ministry : you will observe the names of
the negligent and backsliding Christians, to mourn over

248 THE CHRISTIAN PASTOR'^ BIANUAL.

them and admonish ihem: you will be put in mind how to
dispose of your time in Christian visits, and learn the bet-
ter to fulfil your whole ministry among them.

V. The things which I have spoken hitherto, have been
a display of the best methods I can think of, for the exe-
cution of the sacred office of the ministry ; and so far as
they are conformable to the word of God, we may venture
to say, these are your duties, my dear brother, and these
are ours. It remains now to be considered, in what man-
ner shall we enforce them on our own consciences, and on
yours? What solemn obtestations shall I use to press
these momentous concerns on all our hearts? What pa-
thetic language shall I choose, what words of awful efficacy
and divine fervour, which may first melt our spirits into
softness, and then imprint these duties upon them with last-
ing power? We exhort and charge you, we exhort and
charge ourselves, by all that is serious and sacred-, by all
that is important and everlasting, by all the solemn trans-
actions between God and man which are past, and by all
the more solemn and awiul scenes which are yet to come;
by all things in our holy religion which are dreadful and
tremendous, and by all things in this gospel which are
glorious and amiable, heavenly and divine. We charge
you by all that is written in this book of God, according to
which we shall be judged in the last day, by all the infi-
nite and astonishing glories and terrors of an invisible
world, and an unseen eternity ; we charge and exhort you,
we exhort and charge ourselves, that we all take heed to
the ministry which we have received of the Lord Jesus,
that we fulfil it.

We charge you, and we charge ourselves by the decay-
ing interests of religion, and the withering state of Chris-

RULES FOR THE PREACHEr's CONDUCT. 249

tianity at this day, that we do not increase this general and
lamentable decay, this growing and dreadful apostacy, by
our slothful and careless management of the trust which
is committed to us. It is a divine interest indeed, but de-
clining ; it is a heavenly cause, but among us it is sinking
and dying. O let us stir up our hearts, and all that is
within us, and strive mightily in prayer and in preaching
to revive the work of God, and beg earnestly that God, by
a fresh and abundant effusion of his Spirit, would revive,
his work among us. Revive thy own work, O Lord, in the
midst of these years of sin and degeneracy, nor let us la-
bour in vain ! Where is' thy zeal, O Lord, and thy strength,
the sounding of thy bowels and thy mercies ? Are they
restrained ? O let us rouse our souls with all holy fervour,
to fulfil our ministry, for it will be a dreadful reproach up-
on us, and a burden too heavy for us to bear, if we let the
cause of Christ and godliness die under our hands for want
of a lively zeal, and pious fervour and faithfulness in our
ministrations !

We entreat, we exhort and charge you, and we charge
ourselves, by the solemn and awful circumstances of a dy-
ing bed, and the thoughts of conscience in that important
hour, when we shall enter into the world of spirits, that
we take heed to the ministry which we have received :
surely that hour is hastening upon us, when our heads will
lie upon a dying pillow. When a few more mornings and
evenings have visited our windows, the shadows of a long
night will begin to spread themselves over us ; in that
gloomy hour, conscience will review the behaviour of the
days that are past, will take account of the conduct of our
whole lives, and will particularly examine our labours and
cares in our sacred office. Oh, may we ever dread the
thoughts of making bitter work for repentance in that hour

250 THE CHRISTIAN PASTOR's MANUAL.

and of treasuring up terrors for a death-bed, by a careless
and useless ministry !

We exhort and charge you, and we charge ourselves,
by our gathering together before the throne of our Lord
Jesus Christ, and the solemn account we must there give
of the ministry with which he hath entrusted us, that we
prepare, by our present zeal and labour, to render that most
awful scene peaceful to our souls, and the issue of it joy-
ful and happy. Let us look forward to that illustrious and
tremendous appearance, when our Lord shall come with ten
thousands of his holy angels to inquire into the conduct of
men, and particularly of the ministers of his kingdom here
on earth. Let us remember that we shall be examined in
the light of the flames of that day, what we have done
with his gospel which he gave us to preach. What we
have done with his promises of rich salvation, which he
sent us to offer in his name ! What is become of the souls
committed to our care ! O that we may give up our ac-
count with joy, and not with grief, to the Judge of the liv-
ing and the dead, in that glorious, that dreadful and deci-
sive hour.

We charge and warn you, my dear brother, and warn
and charge ourselves, by all the terrors written in this di-
vine book, and by all the indignation and vengeance of
God, which we are sent to display before a sinful world ;
by all the torments and agonies of Hell which we are com-
missioned to denounce against impenitent sinners, in or-
der to persuade men to turn to God, and receive and obey
the gospel, that we take heed to our ministry that we fulfil
it. This vengeance and these terrors will fall upon our
souls, and that with intolerable weight, with double immor-
tal anguish, if we have trifled with these terrible solemni-
ties, and made no use of these awful scenes to awaken

RULES FOR THE TREACHER'S CONDUCT. 251

men to lay hold of the offered grace of the gospel. Know-
ing, therefore, the terrors of the Lord, let us persuade men,
— for we must all stand before the judgment-seat of Christ,
to receive accordinor to our works.

In the last place, we entreat, we exhort and chai'ge you,
by all the joys of Paradise, and the blessings of an eternal
Heaven, which are our hope and support under all our la-
bours, and which, in the name of Christ, we offer to sinful,
perishing men, and invite them to partake thereof. Can
we speak of such joys and glories with a sleepy heart and
indolent language? Can we invite sinners, who are run-
ning headlong into Hell, to turn and partake of the felici-
ties, and not be excited to the warmest forms of address,
and the most lively and engaging methods of persuasion ?
What scenes of brightness and delight can animate the
lips and language of an orator, if the glories and the joys
of the Christian's Heaven and our immortal hopes cannot
do it 1 VVe charge and entreat you, therefore, and we
charge ourselves, by the shining recompenses which are
promised to faithful ministers, that we keep this glory ever
in view, and awaken our dying zeal in our sacred work.

THE STUDENT AND PASTOR.

BY JOHN MASON, A. M.
PART I.

He that devotes himself to the work of the sacred min-
istry, should be continually intent on two things, viz. the
improvement of his own mind, and the minds of others in
the most important and useful knowledge.

This comprehends the whole office of a student and
pastor.

The business of a student is, to be so employed, as to be
continually making some valuable accessions to his own
intellectual furniture. To which five things are necessary.
1. A proper distribution and management of his time. 2. A
right method of readinoj to advantao-e. 3. The order and
regulation of his studies. 4. The proper way of collect-
ing and preserving useful sentiments from books and Con-
versation. Lastly, The improvement of his thoughts when
alone.

CHAPTER I.

OF THE RIGHT DISTRIBUTION AND MANAGEMENT OF
OUR TIME.

A student should be as frugal of his time as a miser is
of his money ; should save it with as much care, and spend
it with as much caution : " To be careful how we manage
and employ our time is one of the first precepts that is
taught in the school of wisdom, and one of the last that is

THE STUDENT AND PASTOR. 253

learnt. And 'tis a prodigious thing to consider that, al-
thouo-h amongst all the talents which are committed to our
stewardship, time (upon several accounts) is the most pre-
cious ; yet, there is not any one of which the generality of
men are more profuse and regardless. Nay, 'tis obvious
to observe that even those persons who are frugal and
thrifty in every thing else, are yet extremely prodigal of
their best revenue, time ; of which alone (as Seneca nobly
observed) His a virtue to he covetous.''''* And 'tis amaz- ^
ing to think how much time may be gained by proper
economy;'!' and how much good literature may be acquired
if that gain be rightly applied. To this purpose, let the
following rules be observed:

1. Take particular notice of those things which are most
apt to rob you of your time. Upon such an inquest you
will probably detect the following thieves.:]: : t

1. The bed. Never allow yourself above six hours
sleep at most. Physicians all tell you that nature demands
no more for the proper recruits of health and spirits. All
beyond this is luxury ; no less prejudicial to the animal
constitution than intemperste meals ; and no less hurtful to
the powers of the mind than to those of the body. It in-
sensibly weakens and relaxes both.

2. Ceremonies and formal visits. They may sometimes
be necessary ; but if they can't be improved to some use-
ful purpose, the shorter they are the better. Much of this
time is spent to no purpose, and 'tis to be feared not a little
of it to bad purpose.

*Norris's MiseeU p. 118.

■\ Ad summa perveniet nemo, nisi tempore, quo nihil esse fugaciua
constat, prudenter utatur. Kingel, de Rat. Stud. p. 100.

t O fures, O latrones, O tyrannos crudelissimos quorum consiiio
mihi unquam periit Hora ! Id. p. 104.
22

5^54 THE CHRISTIAN PASTOr's MANUAL.

3. Indolence is another thief of tinne. Indulging to a
slow, heavy, unactive disposition ; delaying, or deferring
necessary business to a future time, which ought to be set
about immediately; idle musing, or indulging in vain, chi-
merical imaginations. This is very natural to some, and
as unnatural to others ; and commonly leads to another
and greater waste of time, viz.

4. Sloth and idleness. No man takes more pains than
the slothful man. Indolence and ease are the rust of the
mind. No habit grows faster by indulgence, exposes to
more temptations, or renders a man more uneasy to him-
self, or more useless to others.*

5. Reading useless books. And those books may be
called useless to you which you either do not understand
or if you do, afford you neither solid improvement nor suit-
able entertainment. And especially pernicious books, or
such as tend to give the mind a wrong turn or bad tincture.

6. Much time is often lost by a wrong method of study-
ing, and especially by applying to those branches of learn-
ing which have no connexion with the great end you pro-
pose. Why should a divine affect the Civilian? or dive
into the depths of politics? or be ambitious to excel in the
abstrusest parts of mathematical science ? He has spent
much time and labour in these disquisitions, and at last
gained his point. But after all his expense, what is he the
better preacher or the better man ? In every undertaking
(especially when we enter upon a new course of study) we
should remember the cui bono ; and ask ourselves how far
this is like to improve our usefulness, or add to our reputa-

* QuaeJam tempora eripiuntur (sc : negotiis) nobis, qusedam sub-
ducuntur (amicis), qusedam effluunt (inertia): turpissima taraen egt
jactura quae per negligentiam venit. Sen. Ep. 1.

THE STUDENT AND PASTOR. 255

tioa under that character we are about to sustain, and
wherein we aim at some degree of distinction.

Lastly. Much time is lost by an unnatural bent of the
mind to a study to which it is not disposed ; or by which
the faculties are already fatigued, it will find great relief
by a change of employment. A man that rides post to
save time would not choose to be always spurring a jaded
horse, but will rather change him for a fresh one, whereby
he makes a speedier progress with more ease to himself.
Nil invitd Minerva, The activity of the mind is so great
that it often finds more relief and refreshment by turning
to a new track of thinking, different from that it was tired
in, than it does from a total relaxation of thought in mere
bodily exercise ; which shows that 'tis not labour that tires
it, so much as a dull uniformity of employment ; since it
is more refreshed by variety than rest.*

2. Let your most precious time (viz. that wherein the
thouo-hts are most composed and free) be sacred to the
most serious and important studies. Give the morning to
composition, or the reading some valuable author of anti-
quity with whom it is worth your while to be well ac-
quainted. The afternoon will suffice for history, chrono-
logy, politics, news, travels, geography, and the common
run of pamphlets : and let books of entertainment amuse
a dull hour, when you are fit for nothing else. To apply
your early time, or fresh thoughts to these, is like drinking
wine in a morning ; and giving too much of our time and
thoughts to them, is like drinking the same intoxicating
liquor to excess, and will have the same effect on the mind
as that has on the body.

* Post Lectione seu stylo defessus nihil nitor repugnante natura :
sed exercitii genus aliud quaero, quo tjedium varietas minuat. Rin.
de Rat. Stud. p. HO.

256 THE CHRISTIAN PASTOR's MANUAL.

3. Remember to be always before-hand with your busi-
ness, post est occasio calva. Whatever must be done now
as well as hereafter, for that very reason had better be done
now. This is a prudent maxim in life, applicable to a
thousand cases; and of no less advantage to a student than
a tradesman. Defer nothing to the very last, lest some
intervening accident should prevent the execution of an
important purpose, or put you into a hurry in the prosecu-
tion of it. And what is done with precipitance and haste
seldom succeeds so well, or is executed with that accuracy
and discretion, as what is the effect of more mature and
deliberate thought. A traveller that must reach his home
in a given time, would not be thought discreet if, by loiter-
ing at the beginning of his journey, he is forced to run
himself out of breath at the end.

4. That time is not lost, but improved, which is spent in
those exercises which are necessary to invigorate and
strengthen the faculties for harder work, or to preserve a
good stale of health or spirits; as eating, drinking, sleep-
ino", physic, bodily exercise, recreations, and the like.
Because through a neglect of these, a student may contract
a bad habit of body or mind ; or so far impair his consti-
tution as to render him a long time unfit for useful ser-
vice. But (Est modus in rebus, &c.) an excess of these
things defeats their end, and is as prejudicial to health, as a
discreet and moderate u^e of them is conducive to it.*

* Such diversions as his (viz. the clergyman's) health or the tem-
per of his mind, may render proper for him, ought to be manly, de-
cent, and grave ; and such as may neither posses his mind or time too
much, nor give a bad character of him to others. His cheerfulness
ought to be frank, but neither excessive nor Hcentious. His friends
and his garden ought to be his chief diversions, and his study his chief
employment. — Burnet's Dis. of the Past. Care, ch. 8.

THE STUDENT AND PASTOR. 257

Lastly. Enter upon nothing but what you are determined
to pursue and finish. Much time is often lost by vain at-
tempts, and leaving useful designs imperfect. For as he
who begins to build a house, but never completes it, must
set down to his loss the greatest part of his money thus
expended : so a student who desists from a work {re infectd)
wherein he has taken much pains, is chargeable with as
fruitless an expense of his time as the other is of his
money.*

CHAPTER II.

THE WAY TO READ AUTHORS TO ADVANTAGE.

A student should be as careful what books he reads, as
what company he keeps. They both leave the same tinc-
ture on the mind.

1. Don't read indiscriminately; nor indulge a curiosity
of perusing every new book that comes out ; nor desire to
read it, 'till from the known ability of the author, or the
information of some judicious friend, you know 'tis worth
your reading. — The curiosity of Vanillus to be personally
acquainted with men and their characters, leads him into
all company when he is at Bath; and when he hears of a
new stranger he is uneasy 'till he knows him, and is able
to give others a description of his person, equipage and
family. By this turn of temper Vanillvs loses much time

* If you are writing a book, or engaged in any work which re-
quires much time and pains to execute, lay it down as a rule to let
no day pass, without putting a hand to it. JVulla dies sine linea,
will carry you (like a steady traveller) a vast length in one year,

22*

258 THE CHRISTIAN PASTOr's MANUAL.

which would be more agreeably and profitably spent in the
conversation of a few select friends. He knows men, but
not human nature. — There is a wide difference between a
man of reading, and a man of learning. One can't read
every thing; and if we could, we should be never the
wiser. The bad would spoil the good, fill our minds with
a confused medley of sentiments, and desires, and the end
of reading would be quite defeated for want of time and
power to improve and practice. A man that eats of every
dish at table, overloads his stomach, is sick and digests
nothing. He had better have fasted.*

2. Lay aside the fruitless inclination of reading a trifling
author quite through, in hopes of finding something better
at the end. You are sure of findinsj something better in
another on the same subject. Therefore lose not a cer-
tainty for the sake of a mere possibility. Why should
you confine yourself to listen to the impertinence of one
man, when by only turning your back, you may be enter-
tained and improved by the more pleasing and instructive
conversation of another?

3. Observe the characteristical beauties of your author.
Every good writer has his peculiar felicity, his distinguish-
ing excellence. Some excel in style ; entertain us with
easy, natural language ; or with an elegance and propriety
of expression ; or delight us with their florid, smoo'h, and
well turned periods. Some love a figurative, diffuse and
flowing style. Others quite a plain, rational, discursive
one. Each have their excellence. But the most elegant
is that which is most natural, proper, and expressive; it

* Distrahit antmum librorum multitude Fastidientis stomachi

multa degustare, quae ubi varia sunt et diversa inquinant, non alunt.
Sen. Ep. 1.

THE STUDENT AND PASTOR. 259

can't then be too short and plain, both to delight and in-
struct ; the two great ends of language. A style over-
loaded with studied ornaments grows prolix ; and prolixity
always weakens or obscures the sentiment it would express.
No decorations of well-chosen words, or harmony of ca-
dence can alone for this fault. Such a style is like a lady
who, in adorning her person, spoils a good shape by a
tawdry dress, and a fine face by paint and patches. And
both proceed from the same affectation in preferring the
embellishments of art to those of nature, whose charms
are infinitely more powerful and pleasing. — Others excel
in sentiments. Those sentiments strike us with most plea-
sure that are strong, or clear, or soft, or sublime, pathetic,
just, or uncommon. Whatever has the most weight and
brevity finds the quickest way to the heart. — Others excel
in method ; in a natural disposition of the subject, and an
easy, free, familiar way of communicating thoughts to the
understanding. Nothing is very striking. You approve
and are well pleased with your author, and you scarce
know for what. This resembles the Jc ne sais quoi, tovt
agredble in the very humour, turn and air of some people
we converse with. — Others are very happy in their man
ner and way of conveying clear, rational, solid arguments
and instructions to the mind, which arrest your attention
command your approbation, and force your assent at once
You see every thing in broad day, in a fair, and strong
and proper light. A perfect writer has all these excel
lencies of style, sentiment, method and manner united
A judicious reader will observe in which of them his author
most excels.

4. From all your authors choose one or two for your
model, by which to form your style and sentiments; and
let them be your Enchiridia, your pocket-companions.

260 THE CHRISTIAN PASTOr's MANUAL.

Consult and imitate them every day, till you are not only
master of their style and sentiments, but imbibe their spirit.
But be very cautious both in your choice and imitation, lest
with their excellencies you adopt their faults, to which an
excessive veneration for them may make you blind.*

5. If your author have an established reputation ; and
you don't relish him, suspect your own taste and judgment.
Perhaps something has biassed your mind against him :
find it out and compare it with those beauties which charm
his other readers more than all his blemishes offend them.|
Or perhaps you do not understand him ; then 'tis no won-
der you don't admire him. If your judgment be good 'tis
a sure sign your author is so when the more you read him
the more you like him. A good friend and a good book
are known by this ; they grow in your esteem as you
grow in acquaintance with them.

When you meet with such an author on any subject,
stick by him, make yourself master of him. You will dis-
cover new beauties in him every time you read him, and
regret not that you are unread in the common rubbish.
Some books better deserve to be read through ten times
than others once.f

6. Before you sit down to a book taste it, i. e. examine
the title-page, preface, contents and index ; then turn to

* Certis ingeniis immorari et innutriri oportet, si velis aliquid at-

trahere quod in animo fideliter redeat probates itaque semper

lege, et siquando ad alios divertere libuerit, ad priores redi. Id. et
Ibid.

j- ubi plura nitent in carmine, non ego paucis

Offendar Maculis, quas aut Incuria fudit,
Aut humana parum cavit natura.

Hor. de Art. Poet. 1. 350.
t — decies repetita placebunt. Juv.

THE STUDENT AND PASTOR. 261

the place where some important article is discussed: ob-
serve the writer's diction, argument, method and manner
of treating it. And if after two or three such trials you
find he is obscure, confused, pedantic, shallow or trifling,
depend upon it he is not worth your reading.

Lastly, if the book be your own, make marks at the
margin against those passages where the sentiment is well
conceived or expressed, and worth your remembering or
retailing; or transfer it into your common-place book un-
der the head your author is treating of: or at least a refer-
ence to it.* In reading an ancient Latin or Greek

author, it will be a help to the memory to transcribe the
passages that struck you most, in the spare leaves at the
beginning or end of the book in English, and by thus skim-
ming off the cream you will have it always ready for use.
If you meet with a happy expression or even one well-
chosen word on any subject, which you may have occa-
sion to use, (and wish it might occur to you when you are
at a loss for expressions) mark it and make it your own

for ever.f Thus you will read with taste and profit,

and avoid the censure which falls upon —

A bookish blockhead ignorantly read
With loads of learned lumber in his head.

* Inter legendum auctorem non oscitanter observabis, si quod inci-
dat insigne verbum, si quod argumentum, aut inventum acute, aut
tortum apte, si qua scntentia digna quae memorise commendetur : is-
que locus erit apta notula quapiam insigniendus. — Eras?n. de Hat.
Stud.

f Qanto pluris feceris exiguum proventum, tanto ad altiora doc-
trinae vestigia es evasurus. Qui vilissimos quosque nummos admi-
rantur, intuentur crebro, ct servant accurate ad summas sa;penumero
divilias perveniunt ; pari modo, si quis aptarit sudorum mctam bene
scribere, discat mirari bene scripla, discat gaudere, si vel nomina
duo conjunxerit venuste. Rin. de Rat. Stud. p. 111.

262 THE CHRISTIAN PASTOR's MANUAL.

CHAPTER III.

HOW TO STUDY TO ADVANTAGE.

Here we must consider both the subjects and method.

As to the subjects of your Study.

Consider what will make you most eminent and useful
in your profession ; * this kind of study is to be your seri-
ous business, and daily and diligently prosecuted. In all
your reading keep this point in view. \ traveller should
have his right road and the end of his journey always in
his eye, whatever little diversions or excursions he may
indulge by the way. You may sometimes be, nescio quid
meditans nugaruin, but dont be totus in illis.'\

To an acquaintance with books join the study of human
nature. Your own heart, passions, temper, humour, habits
and dispositions, will be the books you have most need to
consult on this subject.:]: For human nature in the main
strokes of it, is much the same in all the human species. §
Next to this your observations on the ways and charac-

* Quisquis verbum domini statuit sincere prsedicare, perpetuus et
assiduus sit oportet in sancti propositi meditatione, ut sibi constent
omnia vitas studia. Eras. Eccl. p. 6, 7.

Quemadmodum enim non inscite dixit quidam,eura eruditum ap-
pellandum esse, non quididicerit plurima, sed qui optima maximaque
nesessaria; ita non est necesse ut futurus Ecclesiastes in quibuslibet
consumat operam atque tetatem — sed eaprimum acpotissimum dis-
cat quae ad doccndi munus sunt accommodatissima, Id. p. 92, 93.

fHor. Sat. L. 1. S. 9.

+ Vid. Self-Knowledge, Part. 1. Ch. 9—11.

§ Les hommes sont a-peu-pres tous fails de la meme maniere ; et
ainsi ce qui nous a touche, les touchera aussi. Ostervald de I'exer-
cice du Ministere. p. 134.

THE STUDENT AND PASTOR. 263

ters and tempers of men, will be of great help to you;
together with some books where human nature is strongly
and finely painted, in its various shapes and appearances.

'Tis not beneath the Christian philosopher to take some
pains to be acquainted with the world ; or the humours,
manners, forms, ceremonies, characters and customs of
men ; at least so far as is necessary to avoid singularity
and a disagreeable awkwardness, and to preserve a de-
corum^ and an easy address in all company.

A student should not think any thing unworthy his at-
tention and notice, that has a tendency either to make him
more agreeable, or more useful to others. Some regard
is therefore due to dress, behaviour, the usual form of civili-
ty, and whatever contributes to the art of pleasing. Among
these 1 would particularly recommend a habit of express-
ing his sentiments freely and properly upon any subject.
Let his style and language be studied principally with this
view.

As to the method of studying to advantage.

Pray for a divine blessing on your studies; that God
would guide you into the most useful knowledge and all
important truths; direct your subjects, and assist your
meditations upon them.

Procure a collection of the best and most approved books,
which treat of the sciences you chiefly desire to cultivate,
and make yourself master of them in the way before pre-
scribed.

Consult your own genius and inclination in the study
you intend to pursue ; you will else row against the tide,
and make no progress that is either comfortable or credita-
ble to yourself.

Compose your spirits, fix your thoughts, and be wholly
intent on the subject in hand. Never pretend to study

264 THE CHRISTIAN PASTOR 's MANUAL.

whilst the mind is not recovered from a hurry of cares, or
the perturbations of passion. Such abrupt and violent
transitions is a discipline to which it will not easily submit,
especially if it has not been well managed, and long ac-
customed to it. Aurora Musis arnica^ necnon vespera :
because the mind is then commonly most free and disen-
gaged.

Let the scene of your studies be a place of silence and
solitude ; where you may be most free from interruption
and avocation.

When you have a mind to improve a single thought, or
to be clear in any particular point, don't leave it till you are
master of it. View it in every light. Try how many
ways you can express it, and which is the shortest and
best. Would you enlarge upon it ; hunt it down from au-
thor to author : some of which will suggest hints concern-
ing it, which perhaps never occurred to you before: and
give every circumstance its weight. Thus by being mas-
ter of every subject, as you proceed, though you make but
a small progress in reading, you will make a speedy one
in useful knowledge. To leave matters undetermined, and
the mind unsatisfied in what we study, is but to multiply
half notions, introduce confusion, and is the way to make
a pedant, but not a scholar.

Go to the fountain-head. Read original authors rather
than those who translate or retail their thoughts. It will
give you more satisfaction, more certainty, more judgment
and more confidence when those authors are the subjects
of conversation, than you can have by taking your know-
ledge of them at second hand. It is trusting to translations,
quotations, and epitomes, that makes so many half scholars
go impertinently wise.

Finally. Be patient of labour. The more you accus-

THE STUDENT AND PASTOR. 265

torn yourself to laborious thinking, the better you will bear
it. But take care the mind be not jaded.*

If divinity be your peculiar study, observe the following
rules.

1. Be critically expert in the original Scriptures of the
Bible, and read a chapter in Hebrew, and another in Greek
every day. And especially observe the different senses in
which the same original word is used by the same author :
this often throws a great light on his meanino-.

2. When you have found what you take to be your au-
thor's own sense, keep to that, and admit of no vague, un-
certain, orconjectural constructions, whatever doctrine they
may discountenance or favour.

3. Be sure to make the sacred Scripture the source,
standard, and rule of all your theological sentiments.
Take them from it, bring them to it, and try them by it.

4. Make yourself master of some short well chosen sys-
tem of Divinity, for the sake of method and memory; but
take care, (Nullius in verhum jurare magistri) that you
be not swayed by the credit of any human names in mat-
ters of divine faith. Let reason, evidence and argument,
be the only authorities to which you submit. Remember
'tis truth you seek ; and seek her (as you would do any
thing else) in the place where she is most likely to be found.

* Socrates ille non hominum modo, verum etiam Apollinis Oracu-
lo, sapientissimus judicatus, et perennis philosophiae fons, dicere so-
let; radicem quidem eruditionis per amarum esse, sed fructum ha-
bere jucundissimum ; initioque magnos adferre labores, sed honestis-
simum sudantibus proemium reponere. Ergo, 0 tu, quisquis es, cui
ignea vis in pectore exarsit, cui flamma in praecordiis micat, procul,
procul absint mollia, lenia, facilia, blanda, quae animi impetum extin-
guere solent. Dura petamus, &c. Vid. Ringelbergius de ratione
Studii, p. 13.

23

266 THE CHRISTIAN PASTOr's MANUAL.

5. Divest yourself as much as possible of all preposses-
sion in favour of, or prejudice against any particular party-
names and notions. Let the mind be equally balanced, or
it will never rightly determine the weight of arguments.
Prejudice in one scale will outweigh much solid truth in
the other : and under such a prepossession, the mind only
observes which balance preponderates, not what it is that
turns it.

6. Cultivate a proper sense of the imbecility of the hu-
man mind and its proneness to error, both in yourself and
others. This will guard you against a dogmatical confi-
dence in defence of your own opinions, and arm you
against the influence of it in others. And, on the con-
trary, endeavour after a meek, humble, teachable temper ;
which, from the highest authority we are sure, is the best
disposition of mind, to seek and receive divine truth.

7. Be not fond of controversy. Theological altercations
have in all ages been the bane of real religion, and the
fatal source of unknown mischief to true Christianity. It
sours the temper, confounds the judgment, excites malevo-
lence, foments feuds, and banishes love from the heart :
and in fine, is the Devil's most successful engine to depre-
ciate and destroy the principles of vital piety. Let the

controversies you read be the most important, viz. those
against the deists and papists. And read only the best
authors upon them. Among whom you will find none to
exceed the late bishop of London and Dr. Leland in the
former, and Dr. Tillotson and Chillingworth in the latter.

8. Avoid theological minutenesses. Lay no stress on
trifles : as you see many do, either from a wrong educa-
tion, or a weak turn of mind : Reserve your zeal for the
most important subjects, and throw it not away upon little
things.

THE STUDENT AND PASTOR. 267

Lastly, let none but the best writers in divinity be your
favourites. And those are the best writers who at once
discover a clear head and a good heart ; solid sense and
serious piety, where faith and reason, devotion and judg-
ment go hand in hand.

CHAPTER IV.

THE METHOD OF COLLECTING AND PRESERVING USEFUL
THOUGHTS FROM CONVERSATION.

Whenever it can be done without affectation and pedan-
try, turn the conversation on the subject you have been
reading last, if you know it to be suitable to your com-
pany ; and introduce your maturest observations upon
it. This will fix it in your memory, especially if it be-
comes matter of debate.* For the mind is never more
tenacious of any principles, than those it has been warm-
ly engaged in the defence of. And in the course of
such debate you may perhaps view them in a new light ;
and be able to form a better judgment of them, and be ex-
cited to examine them with more care. Intercourse awak-
ens the powers, whets the mind, and rubs off the rust it is
apt to contract by solitary thinking. The pump for want
of use grows dry, or keeps its water at bottom, which will
not be fetched up unless more be added.

* Quicquid didiceris id confestim doceas ; sic et tua firmare, et
prodesse aliis potes. — Ea doce quae noveris, eaque diversis horis
aliis atque aliis coveniet inculcare. Satis sit, si quispiam te audiat,
interea exercitio miram rerum copiam tibi comparaveris. — Ringel.
de ratione Studii, p. 28, 56.

268 THE CHRISTIAN PASTOR's MANUAL.

When you have talked over the subject you have read,
think over what you have talked of; and perhaps you will
be able to see more weight in the sentiments you oppossetl,
than you were willing to admit in the presence of your an-
tagonist. And if you suspect you was then in an error,
you may now retract it without fear of mortification. That
you may at once improve and please in conversation, re-
member the following rules.

1. Choose your company, as you do your books. And
to the same end. The best companj^, like the best books,
are those which are at once improving and entertaining.*
If you can receive neither pleasure nor profit from your
company, endeavour to furnish it for them. If this can't
be done, (and especially if there be danger of receiving
hurt from them) quit them as decently as you can.

2. Study the humour of your company, and their cha-
racter. If they be your superiors, or most inclined to talk,
be an attentive hearer. If your inferiors, or more disposed
to hear, be an instructive speaker.

3. When the conversation droops, revive it with some
general topic by starting a subject on which you have some
good things to say, or you know others have. To which
end it will not be amiss to be a little prepared wilii topics
of conversation, suitable to the company you are going in-
to : and the course of your own thoughts in conversation
will be more free than you ordinarily find them to be in
silent meditation.

4. When any thing occurs that is new, or instructive,
or that you are willing to make your own, enter it down in
your minute or common-place book if you cannot trust

* Ille lulit punctum, qui miscuit utile dulci. — Hor. de Arte Poet.
1. 343.

THE STUDENT AND PASTOR. - 2G9

your memory, (for in conversation all are free-booters ;
whatever you lay your hand on that is worth keeping is
lawful prize,) but take care that you do not charge either
the one or the other with trash.

5. Never stand for a cypher in company by a total si-
lence. It will appear boorish and awkward, and give a
check to the freedom of others. 'Tis ill manners. Better
say a trivial thing than nothing at all. Perhaps you hear
a deal of impertinence, uttered by some in the company,
which you candidly excused ; presume upon their candour, if
you happen to talk in the same manner. You have a right
to claim it : You will readily receive it. Something trite and
low, uttered with an easy, free, obliging air, will be better
received than entire silence ; and indeed than a good senti-
ment delivered in a stiff, pedantic, or assuming manner.
And many good things may arise out of a common ob-
servation. However, after a dead silence, it will set the
conversation a going, and the company who want to be re-
lieved from it, will be obliged to you. This is a secret that
will never fail to please.

6. Join not in the hurry and clamour of the talk, espe-
cially when a trifling point is disputed and several speak
at once, but be a patient hearer, till you have made your-
self master of the subject and the argument on both sides.
And then you may possibly find an opportunity to put in
as mediator, with credit to your judgment.

Repeat not a good thing in the same company twice, un-
less you are sure you are not distinctly heard the first time.

7. Though you may safely animadvert upon, yet do not
oppose, much less rally the foibles or mistakes of any
one in the company ; unless they be very notorious, and
there be no danger of giving offence. But remember that

23*

270 THE CHRISTIAN PASTOR's MANUAL.

he himself sees the matter in a different light from what
you do, and with other eyes.

8. If detraction or profaneness mingle with the conver-
sation, discountenance it by a severe, or a resolute silence,
where reproof would be thought indelicate. If this be not
sufficient to put a stop to it, make no scruple to withdraw.*

9. Affect not to shine in conversation, especially before
those who have a good opinion of their own understand-
ing. The surest way to please them, is to give them op-
portunity to show their parts ; a monopoly of this kind will
scarce ever be endured with patience. "j"

10. Bear with the impertinences of conversation, some-
thing may be learned from them, or some opportunity
may be given you to put in a sentiment more a-propos.
Besides, what appears low and flat to you, may not to
another.:}:

* Possidonius relates to St. Austin, that this Latin Distich was in-
scribed on the table where he entertained his friends.

Quisquis amat dictis absentem rodere amicum,
Hanc mensam indignam noverit esse sibi.

j- Conversation is a sort of commerce, towards which every one
ought to furnish his quota, i. e. to hear and speak in his turn. 'Tis
acting against the rules of honesty, and laws of commerce, to mo-
nopolize all, and deprive others of the share they have in the gain,
'Tis in like manner, a kind of injustice in those who compose the
circle, always to usurp the talk. If your design by it is to make a
show of your parts, and to procure esteem, you quite mistake your
interest; for you exasperate those against you whom you thus force
to silence, who can't bear the ascendent you give yourself, and the
degree of superiority you assume. — Reflect, upon ridicule. Vol. 1.
p. 55.

+ That which makes common conversation so nauseous, are the
applauses bestowed on follies. Narrow souls admire every thing,

THE STUDENT AND PASTOR. 271

Lastly, Appear perfectly free, friendly, well pleased,
easy and unreserved. This will make others so ; and draw
out many a good thought from them. And is much more
pleasing than a studied politeness, and all the usual arts of
common place civility.*

CHAPTER V.

CONCERNING THE IMPROVEMENT OF OUR THOUGHTS WHEN

ALONE.

A student (like a philosopher) should never be less alone
than when alone. Then it is that (if it be not his own
fault) he may enjoy the best of company.

Next to the regulation of the appetites and passions, the
most important branch of self-government is the command
of our thoughts : which without a strict guard will be as apt
to ramble, as the other to rebel. The great difficulty will

and cry up the least trifles, that ought to be let pass. That which
becomes a well-bred man on these occasions is to say nothing. It
would be a criminal complaisance to applaud oflfensive fooleries. It
would be likewise a faulty delicacy, to bear with nothing but what is
exquisite, and to express contempt for every thing that is flat and tri-
vial.— Idem. p. 346.

* However it is extolled as the great art of conversation, to appear
with the utmost openness and civility when you are most upon the
reserve : Yet, as it is not only the ordinary dress of courtiers, and
travellers, but an art that frequently belongs to the shops, the cover-
ing is much more transparent than they who act under it are apt to
think. And besides such an address is really nauseous amongst
friends : and the greatest masters of this artful smoothness, seldom
deceives others thereby, so much as themselves. — Vid. Advice to a
Son, p. 31.

272 THE CHRISTIAAN PASTOr's MANUAL.

be to keep them fixed and steadily employed upon your
subject. To this end, let the mind be cah-n and dispassion-
ate— view your theme in every light — collect your best
thoughts upon it — clothe those thoughts in words, and con-
sider how Mr. Addison, Mr. Melmoth, or any other writer
you admire would express the same. — Guard against va-
s^rancy or dissipation of your thoughts — recall them when
they are rambling ; and observe by what connexion of
ideas or images they are enticed away from their work,
and refix them more diligently. — If you have a pen and
ink at hand, set down your best sentiments on paper. — If
your subject be of a religious nature, it may not be amiss
to recollect some proper text of Scripture, as a standard to
which you may recall your vagrant forces.

Let the m.atter of your meditations be something sea-
sonable, important or entertaining. Consult the temper
your mind is in, or ought to be in at that time ; and let
your subject be suitable to it.

Take care that nothing vain, or vicious steal into 5'our
mind when alone. Hereby you may make 3^ourself a very
bad companion to yourself; and become your own tempter.

If the place or occasion will admit it, think viva voce,
or utter your thoughts aloud.

In your evening meditations, go over in your mind the
best things you have read or heard that day, and recollect
them the next evening.*

The great advantage of being alone is, that you may
choose your company ; either your books, your friend,
your God or yourself. There is another will be ready to
intrude, if not resolutely repelled. By the turn of your

* Id quoque perutile fuerit, ante somnum notare quaecumque luce
ea peracta sunt. — Ringel. de Rat. Stud. p. 110.

THE STUDENT AND PASTOR. 273

thoughts you may detect his entrance, and by what pas-
sage he stole in. You may know him by his cloven foot.
And you have the best precept, exemplified by the best pre-
cedent, how to eject him.*

If books be your subject, or what you lately read and
laid up in your memory ; your mental employment will be
7'ecollection andjudgnient. Recollection to recall to your
mind the good things you have read; and judgment to
range them under their proper class : and to consider upon
■what occasion, or in what company it may be proper or
useful to produce them.

If you choose a friend for the companion of your soli-
tude, let it not be merely for your own pleasure. But con-
sider in what manner you may improve or entertain him.
Or what it is you would learn from him ; and in what
manner you must behave towards him, the next time you
come into his company.

When you desire to have the great God for the object of
your contemplation, (as you should always do in your reli-
gious retirements,) your mind cannot be too serious, com-
posed and free. Now it is that the thoughts will be most
apt to revolt and ramble : and the utmost efforts must be
used to guard and guide them. Two things in this case
you should never forget.

1. Earnestly implore his help, that you may think not
only steadily, but worthily of him.

2. Consider him as present with you, and as witness to
all the employment of your mind.

Lastly. If you are your own companion, and sdf-medi-
tation be your business, you have a large field before you.f
But one thing be sure not to neglect, viz. Sharply and im-

* See James iv. 7. comp. with Mat. iv. 10.
•j-See Self-Knowledge, part. 3. ch. 1.

274 THE CHRISTIAN PASTOR's MANUAL.

partially to reprove yourself, in case of any observable
failure, and resolve to amend your conduct in that particu-
lar, especially when the same circumstances occur.

PART II.

THE PASTOR.

The business of a pastor is to do all he can to promote

the eternal interest of the souls of men. And to keep his

eye continually on this, the great object of the sacred

office will be a good direction to him in the prosecution

of it.

He is now to improve, regulate, digest, and apply that

stock of knowledge he has taken so much pains to acquire ;

and examine what part of it will be most helpful to him in

his great design.

The duties of the pastor's office may be comprised under

the six following general heads :

Preaching, Praying. Administering the Seals. Visit-
ing the sick. His conduct towards his people in gene-
ral. And towards persons of different characters in
particular.

1. Preaching. This may be divided into two parts;
Preparation. And Elocution.
1. Preparation. Which consists of composition, and

the duties immediately previous to preaching.

CHAPTER I.

OF COMPOSING OF SERMONS.

'^' Besides all the usual academical preparations, the study
of languages, sciences, divinity, &c., there is a particular
art of preaching to which if ministers did more seriously

THE STUDENT AND PASTOR. 275

apply themselves it would extremely facilitate that service,
and make it more easy to themselves, and more profitable
to their hearers."* For acquiring which art the rules laid
down in this and the three following chapters may be help-
ful to those who are entering upon the sacred employment.
1. The first thing to be considered is the choice of the
subject. Here you must consult your own genius, taste,
and abilities : And choose those subjects which have most
impressed your own mind ; for on those you are most
likely to succeed, and to produce the most mature and use-
ful sentiments. Consult also the temper, taste, and capa-
cities of your audience. For the more suitable your sub-
ject, style, and sentiments are to them, the more likely you
will be both to please and improve them. And therefore
a minister should never fix, nor choose to preach amongst
a people whose opinions are widely different from his own.
" Let the most useful and pertinent subjects be your most
frequent choice. Those are the most useful which are the
most edifying : And those most pertinent that are most
fitted to the capacities, and necessities of the auditory.
To both which you ought to have a special regard. f If
you are at a loss for a text, consult the contents of the
several volumes of sermons you have by you. That a
man may form himself to preaching, he ought to take
some of the best models, and try what he can do on a text
handled by them, without reading them, and then compare
his with theirs. This will more sensibly, and without
putting him to the blush, model him to imitate, or (if he
can) to excel the best authors.:]: Whatever particular text

* Wilkin's Ecclesiastes, p. 1.

■}• Barecroft's Ars Concionandi, p. 92.

+ Burnet's Pas. Car. p. 226, 227.

276 THE CHRISTIAN PASTOr's MANUAL.

strike your mind, with more than common force, in the
course of your reading and meditating the Scriptures, pen
it down with some useful strictures that may occur to you,
for the foundation of a future work. By this means you
will have a good supply of suitable texts at hand. A ser-
mon should be made for a text, and not a text found out
for a sermon. For to give our discourses weight, it should
appear that we are led to them by our text. Such ser-
mons will probably have much more effect than a general
discourse, to which a text seems only to be added as a de-
cent introduction, but to which no regard is had in the pro-
gress of it.* Affect not an obscure, difhcult, or barren
text, to show your ingenuity in throwing light upon it, or
set others a wondering what you can make of it. Dis-
courses from such texts must be either unprofitable or un-
natural.f

2. Having chosen your subject ; your next care is, to be
furnished with a store of useful and pertinent thoughts upon
it. Having fixed your spot on which to build, you are now
to prepare materials. To this purpose, carefully peruse
your text, both in the original and different translations.
Attend to its connexions and ref^'ence ; and observe what
is the principal subject it points to. Collect from your
concordance, or common-place book to the Bible, or from
Mr. darkens Annotations^ or from Wilson'' s Ch7'istian
Dictionary^ and others, all its parallel places, or the seve-
ral Scriptures that have a reference to it. Pen them down

» Burnet's Pas. Car. p. 280.

j Id. et Ibid : Many will remember the text that remember nothing
else ; therefore such a choice should be made as may at least put a
weighty and speaking sense of the Scriptures upon the memories of
the people, Id. p. 217.

THE PASTOR AND STUDEPfT. 277

on loose paper, to be properly interwoven into the discourse
under any particular head or branch of it. Consult other
authors on the same subject. Use their thoughts, but not
their words, unless you quote them expressly ; which
should never be done, unless your author be a writer of
eminence, and of good repute with your audience. And
let it be a sentiment so weighty, and well expressed, as
deserves to be remembered by them ; and then they will
remember it the sooner as coming from him than from
yourself.

3. Having thus provided materials ; form your plan.
Let your method, as well as your subject, flow from your
text. Let the division be easy and natural, and such as
the audience would expect. " Let it arise from the sub-
ject itself; and give a light and just order to the several
parts. Such a division, as may easily be remembered ;
and at the same time help to connect and retain the whole.
In fine, a division that shows at once the extent of the sub-
ject, and of all its parts."* — Avoid a tedious multiplication
of particulars under every general head of your discourse.
Let your particular heads be not only few but distinct ;
and affect not to conceal the number and order of them, if
they be distinct and natural, as some modern preachers do.
'Tis a false delicacy to aim at reducing a sermon to the
form of a polite harangue. The other method of express-
ing the number of the heads in their proper order, is not
only more pleasing to the common sort of hearers, but a
help to their understanding and memory; which a preacher
should by all means carefully regard. f " It will be pro-

• Cambray's Dialogue on Eloquence, p. 9.

■j- 'Tis but a bad rule in Alsted (at least for vulgar auditories)
when he advises to conceal and alter the method for variety's sake.
24

278 THE CHRISTIAN PASTOR's MANUAL.

per, to draw your method or plan, on a loose piece of paper
laid before you, with the several particulars under their
respective general heads ; and whatever place of Scripture,
or inferences, &c. you meet with in reading or meditating,
pertinent to any particular point you shall speak to, you
may then place them under that particular : For all things
may not come to your mind at once ; and a thought is so
quickly gone (let your memory be almost always never so
tenacious and retentive) that you will hardly retain it, un-
less it be in this manner committed to paper. And what-
ever place of Scripture you make use of, which you do
not well understand, consult the ablest commentators on
that passage for the meaning of it ; that you may not ap-
ply it to a wrong sense."*

4. Having thus provided materials, and formed your
plan, begin the superstructure. Which will now be raised
and adorned with great ease, and be continually improving
upon your hands. For no man can talk well on a subject,
of which he is not entirely master.f

" In the beginning you must endeavour to gain the fa-
vour of the audience, by a modest introduction, a respect-
ful address, and the genuine marks of candour and pro-
bability."J Let your exordium be short, modest, grave

Crypsis dispositionis tollit fastidium auditoris. This may be true
of itching curious hearers, but not of such as regard their own
profit and edification. Wilk. Eccles. p. 5-

* Barecroft's Ars. Cone. p. Ill, 112.

•f Etenim ex rerum cognitione efflorcscat et redundet oportet
oratio : Quse nisi subest res ab oratore percepta et cognita, inanem
quandam habet elocutionem, et fere puerilem. Cicero de Orat.
1. 1. § 6.

i Cambray's Dialogues on Eloquence, p. 117. — Sed haec adju-
Tant in oratore, lenitas vocis, vultus, pudoris significatio, verborum
comitas. Cic. de Orat. I. 2. § 43.

THE STUDENT AND PASTOR. 279

and striking ; either by proposing your method, and enter-
ing upon your subject directly : or by a few important
general observations, which are connected with, or natu-
rally lead to it : or by some short unexpected remark on
the words of the text.

In your enlargement on particulars, if you find your
thoughts don't run freely on any point, do not urge them
too much ; this will tire and jade the faculties too soon.
But pursue your plan : Better thoughts may occur after-
wards, which you may occasionally insert.

Let your best sentiments stand in the beginning or end
of a paragraph, and the rest in the middle, which will pass
very well in good company. And let every head conclude
with some striking sentence, or pertinent Scripture.

As every complete sermon resembles a little book, the
method of composing the former, may be the same with
what Ringelhergiiis tells us he used in composing the
latter.

" My first care (says he) is to form in my mind, a per-
fect plan of the work before me. Then in a large tablet,
or a sheet of paper, I set down the titles of the chapters,
or the several heads I am to discourse on. Then I look
over them to see if they have their proper place, connexion
and coherence : And alter them as I see occasion. Then
wliilst my mind is still warm with the subject, I take a
brief sketch of what is proper to be said under each head,
which I write down on a loose piece of paper ; these I af-
terwards transfer into my plan, and in a fair hand tran-
scribe under their proper heads. By this means, I have the
whole subject and method of the work under my eye at
once. Then I every day transcribe a chapter for the
Press, and add, or expunge, as I go along, according as
the matter requires. After this, when I see nothing de-

280 THE CHRISTIAN PASTOR*S MANUAL.

ficient or redundant in the subject, I apply myself to revise
the language."*

Let your application be close, fervent and animated. +
To which end, get your own heart warmed and penetrated
with your subject. For however drowsy, or inattentive
your hearers may be in the beginning, or middle of a dis-
course, they should be always awakened, and warmed at
the close. " 'Tis oftentimes proper at the end of a dis-
course, to make a short recapitulation, wherein the orator
ought to exert all his force and skill, in giving the audience
a full, clear, concise view of the chief topics he has en-
larged upon.if: And let the last sentence of the sermon,
be either your text, or some pertinent Scripture, or some
weighty thought well expressed and worth remembering.

5. Having thus raised your superstructure on the plan
proposed, you must put the finishing hand to the work, by
decently adorning it: Which is the business of a revisal,
wherein you are to re-examine the method, matter and
style.

1. The method. Here perhaps you may see some small
alterations necessary ; e. g. this head may come in more
naturally before that ; such a sentim.ent will shine to more
advantage at the conclusion of a paragraph; and this par-
ticular head not sufficiently distinct from that, and there-
fore both had better be wrought into one.

2. With regard to the matter. Such a sentiment is ex-

* Ringel. de Rat. Stu. p. 83— 92— Vid. Ars. Concio. p. 93.

■j- II ne suffit pas de savoir d'ou il faut tirer les usages ; il est ne-
cessaire de connoitre le but qu'on doit se proposer dans une appli-
cation. Or ce but, c'est d'emouvoir, de toucher ses auditeurs, de
leur inspirer les sentimens de piete, d'amour de Dieu, de charile,
&c. Ostervald de I'Exercise, p. 126.

\ Cambray's Dialogues, p. 118.

THE STUDENT AND PASTOR. 281

pressed before, therefoi'e strike it out here; too much is
said upon this part of the subject, too little upon that; add
here, retrench there ; if any new thought, or pertinent
scripture occur to your mind, search out the proper place
where to dispose of it.

3. With regard to your style. This thought is obscure-
ly expressed, explain it ; this sentence is equivocal, be
more determinate ; this is too long, shorten it ; here is a
jingle, correct it ; this disposition of the words is harsh and
hard to be pronounced, alter it ; this expression is too mean
and vulgar, substitute a better.*

I shall conclude this chapter with the following general
rules relating to the style of the pulpit.

1. Let it be plain, proper and perspicuous; and then
the shorter it is the better. A concise, full and nervous
style is always most striking, therefore most pleasing.
To obscure and weaken the sense by a studied ornament
or flow of words, is wrongs oratory, and nauseous to every
one of true taste.

" The words in a sermon must be simple and in com-
mon use, not savouring of the schools, or above the under-
standing of the people. All long periods, such as carry
two or three different thoughts in them must be avoided ;
for few hearers can follow or apprehend these. Niceties
of style are lost before a common auciience.""!"

2. Let your numbers bo full and flowing. And care-
fully avoid all harshness from dissonance in the choice
and disposition of your words : this is a part of rhetoric,

* Equidem in libris excudendis, cum speciosum aliquem vocum
contextum, aut verba duo, ornata invenio, Isetitia exulto majore,
quam si aureum reperisscm. Ringel.de Rat. Stud. p. Ill, 113.

f Burnet's Past. Care, p, 223.
24*

282 THE CHRISTIAN PASTOr's MANUAL.

which, though carefully cultivated by the ancients, is too
much neglected by the moderns.* In reading over a dis-
course to ourselves, we must observe what words sound
harsh, and agree ill-together ; for there is a music in speak-
ing, as well as in singing, which a man though not other-
wise critical in sounds will soon discover. f

3. Observe a medium between a too short and too pro-
lix a style. The sententious style is apt to be defective.
A prolix one (if the, members of a long sentence be not ju-
diciously disposed, and fraught with a weight of sentiment,)
tedious and disagreeable ; and a low creeping style is as
unbecoming the dignity of the pulpit, as a high and turgid
one. There is a decency to be observed in our language,
as well as our dress : X with regard to both, a prudent man

* See Treatise on Prosaic Numbers Numeros equidem vitam

vocaverim orationis; quod baud obscure apparebit, sisententiam nu-
merosam solveris, iisdem servatis et transpositis verbis. Quippe quae
ante efficax erat, ea soluta ridicula videbitur ; Quamobrem in omni
opere, prima curarum esse debet, ut res sive membra cohereant ;
proxima, ut verba, seu modulatio numerorum. Ringel. de Rat. Stud,
p. 92, 93.

f Burnet's Past. Care, p. 236.

:j: Expression is the dress of ihought, and still
Appears raoi'e decent, as more suitable.
A low conceit in pompous words express'd,
Is like a clown, in royal purple dress'd ;
For different styles with different subjects sort.
As several garbs, with country, town and court.
Some by old words to fame have made pretence,
Ancients in phrase, mere moderns in their sense :
Such labour'd nothings in so strange a style,
Amaze th' unlearned, make the learned smile.

Pope's Essay on Criticism.

THE STUDENT AND PASTOR. 283

will consider, not only what is decent in itself, but what is
most so at certain times. *

4. An illustration of your subject by sensible images,
and apt similies, will always be agreeable.

Lastly, let the conclusion of your periods be harmonious,
and your concluding thoughts the most memorable. "j"

See more on this subject, Part II. Ch. 4.

CHAPTER. II.
GENERAL RULES RELATING TO PREACHING.

1. It were advisable for young preachers to pen down
every sentence of their sermons in short-hand; and trust
nothing to their memories, till they are masters of a free,
fluent, and proper style; and have acquired a good com-
mand of their spirits, a free utterance, and a maturity of
sentiments. Then they may venture to leave something
to the memory, by writing half sentences, 'till by degrees
they are able to trust to it a good part of the enlargement
under every head. This will be no great burden, provided
they take care to be thoroughly masters of their notes, be-
fore they go up into the pulpit; and will be a great help
to a free, decent, and natural elocution.

* Omnique in re, posse quod deceat facere, artis et naturae est ;
scire quid quandoque deceat, prudentise. Cic. de Orat. 1. 3. § 55.

■j-EIocutio partibus quatuor consummatur. Primum enim si res
tractetur magnifica, caveo no particula usquam jaceat humi, infra

dignitatem orationis turn etiam video ne verbum idem, aut sylla-

ba, si fieri possit, bis ponatur ad hsec do operam, ut numerorum

gratia, sive concentus cohsereat, aut per omnes periodi partes, aut

saltern in fine Postrema cura est, ne muiti sint fines sententia-

rum, qui pedes easdem habeant. Ringel. de Rat. Stud. p. 90, 91.

284 THE CHRISTIAN PASTOR's MANUAL.

I would not advise any young minister, though ever so
happy in a strength of memory, entirely to lay aside his
notes; it can answer no valuable end, and the inconveni-
ences of it are these; — the thoughts may possibly wander;
in that case you are bewildered without a guide: This re-
flection will create a confusion and perplexity in the mind,
which the hearers will observe with pain ; and you will
scarce ever be able to recover the right tract in that hurry
of spirits without many a trip and much trouble: This will
throw a tremour, at least a diffidence on the mind, which
will make it difficult to resume your wonted courage. Be-
sides, when so much attention is bestowed on the memory,
you will be apt to pay too little to the judgment and affec-
tions. You will not have leisure to observe how much
your own heart is affected, or how you may best affect
that of your hearers, who are never more pleased, than
when they see their preacher composed, free, and deeply
impressed with his own subject : and never more disgusted,
than when they observe him confused, bewildered, or inat-
tentive to what he himself delivers. Besides, the inaccu-
racy of diction, the inelegance, poverty and lowness of ex-
pression, which is commonly observed in extemporaneous
discourses, will not fail to offend every hearer of good taste.

2. Go to the bottom of your subject : And think of every
thing that ought to be said upon it: And consider what
points, or parts of it, your hearers would be glad to have
cleared up, or most enlarged upon. To skim off only the
surface, is to put off your audience with froth. The
weightiest sentiments often lie at bottom ; be at the pains
then of diving deep to bring them up from thence. On the
other liand,

3. Take care you do not torture your subject, by aim-
ing to exhaust it. Don't endeavour to say every thing that

THE STUDENT AND PASTOR. 285

can be said, bat every thing that ought to be said upon it.
A preacher's excellence is seen, not so much in saying a
great deal upon a text, as saying the best things in the best
manner.*

4. Don't crowd your thoughts too thick. This will but
fatigue and perplex the minds of your hearers, who should
always have time to follow you. If you pour water too
fast into the funnel it will run over.

5. Protract not your discourse to an undue length. The
best sentiments will not be attended to, whilst your hear-
ers are impatiently waiting and wishing for the conclusion.
It were better to offend by the other extreme, provided
your matter be solid, well disposed, and well digested.
Better leave your audience longing than loathing. Absti-
nence is less hurtful than repletion. I think Luther says
in his table-talk, that one necessary qualification of a
preacher, is to know when to leave off.

6. In practical preaching (which should be your ordina-
ry strain) remember that you preach to Christians ; and
let your chief molives to practice be drawn from Christian
principles. " It is verily a fault in too many of the pub-
lic teachers of our times, that their sermons are moral
harangues generally ; and Tully's Offices ; and Seneca's
Epistles, serve them instead of the Bible : They are fur-
nished with nothing but moral precepts, as if they were
preaching at Old Rome or Athens, and their auditors were
all infidels. t

* Nolim te facere, quod prava quadam ambitione, vulgus profes-
sorum hodie facit, ut omni loco coneris omnia dicere, sed ea dun-
taxat quae explicando prsesenti loco sint idonea ; nisi siquandodelec-
tandi causa, digrediendum vidcbitur. Erasmi. de Rat. Studii. p. 186.

Un predicateur judicieux sait pailer, et se taire, il salt dire ce qu'il
faut, et s'arreterou il faut. Oster. de I'exercice du Min. p. 142.

-f- Edward's Preacher, vol. i. p. 73.

286 THE CHRISTIAN PASTOR's MANUAL.

7. Be sure to consult the capacity and understanding of
your hearers. Remember you are not declaiming in the
academy ; but preaching to an illiterate congregation : Take
care then that you be not too learned, or too logical; that
you do not shoot over the heads of your hearers (as they
call it) either in your doctrine or language. Condescend
to their capacities ; and let it be your ambition and care
whilst you are treating of the highest subjects, to be com-
prehended by the lowest understanding: Wherein Arch-
bishop Tillotson, Archbishop Sharp,* and Dr. Sherlock
will be your best patterns. — 'Tis not easy to be conceived
how much ignorance of divine things there is in the minds
of the greatest part of those you preach to.

It was the observation of a late celebrated divine oi the
Church of Rome, " that there are always three quarters of
an ordinary congregation, who do not know those princi-
ples of religion, in which the preacher supposes every one
to be fully instructed."! It is to be hoped that matters are
somewhat mended in our protestant assemblies ; but still
there is reason to fear, that they who compose the major
part in our places of worship, are deplorably defective in
their knowledge of the true doctrines of Christianity. And
as the subject should not be too deep for their conceptions, so
neither should the style be too high for their comprehen-
sion ; and therefore all scholastic terms, systematical
phrases and metaphysical definitions should be for ever
banished from the pulpit.

8. Affect not to show your parts, by entering upon nice
and curious disquisitions, or by a strong portrait of general
characters. This is shooting beside the mark, or at least

* Archbishop Sharp was Archbishop of York, and the ancestor of
the late philanthropist, Granville Sharp.
fCambray.

THE STUDENT AND PASTOR. 287

will but very seldom reach it. The chief end it will pro-
duce (and which you will be thought to aim at) is your
own applause, and not your people's profit. " To close a
thread of reason, too great an abstraction of thought, too
sublime and too metaphysical a strain, are suitable to very
few auditories, if to any at all."* " I love a serious
preacher, who speaks for my sake, and not for his own,
who seeks my salvation, and not his own vain-glory. He
best deserves to be heard, who uses speech only to clothe
his thoughts, and his thoughts only to promote truth and
virtue. Nothing is more despicable than a professed de-
claimer who retails his discourses, as a quack does his
medicines. "f

9. Endeavour to afTect your own mind with what you
deliver; and then you will not fail to affect the minds of
your hearers.:]: There must be a life and power in your
delivery, to keep up the attention and fix the affection of
them that hear you ; " for an artificial eloquence without
a flame within is like artificial poetry ; all its productions
are forced and unnatural, and in a great measure ridicu-
lous."§ " 'Tis said of John Baptist that he was a burning

* Burnet's Pastoral Care, p. 219. — 'Tis here that our preacher's
are most defective. Most of their fine sermons contain only philo-
sophical reasonings ; sometimes they preposterously quote Scrip-
ture only for the sake of decency and ornament. Their sermons
are trains of fine reasoning about religion, but they are not religion
itself. We apply ourselves too much to the drawing of moral cha-
racters, and inveighing against the general disorders of mankind ;
but we don't sufficiently explain the precepts and principles of the
Gospel. Cambray's Dialogues, p. 160, 161.

•j- Cambray's Letter to the French Academy, p. 230.

t Summa, quantum, ego quidem sentio, circa movendos aflfectus,
in hoc posita est, ut movcamur ipsi. Quintilian 1. 6. c. 2.

§ Burnet's Pastoral Care, p. 223.

288 THE CHRISTIAN PASTOr's MANUAL.

and shining light, ardere prius estf lucere posterius ; ar-
dor mentis^ est lux doctriiKB. 'Tis a hard matter to affect
others with what we are not first affected ourselves."*

10. When you are called to touch upon controversy
(which you should avoid as much as possible in the pulpit)
be candid, clear, short and convictive. Be sure that your
arguments be solid, close and strong ; and your answers
at least as ctear as the objections : For if these be plain
and those perplexed, you will but confirm the error you
mean to confute. f Avoid all needless censures, especially
of persons by name. When a censorious spirit is kindled
by the preacher, nothing will sooner be catched by the
hearers ; and that unhallowed flame will quickly be pro-
pagated far and wide. — Dark debates in divinity are like
rocks not only steep and craggy, but barren and fruitless,
and not worth the pains of climbing to the top ; and what
influence they have on the spirits of men, is commonly a
bad one. 'Tis scarce to be imagined what harm these
theological subtil ities do us. As spirits extracted from
bodies, are always hot, heady and inflammatory : so di-
vine truths subtilized and too much sublimated, heat, intox-
icate and discompose the minds of men, fire their tempers,
and kindle very hurtful and unruly passions, to the distur-
bance of their own peace and that of others.

11. Let your great aim in every sermon be to please
God and profit your people, to do them good rather than
gain their applause. Don't covet a reputation for elo-
quence ; it will turn you off from higher views. Besides,
an excessive desire for popularity and fame will subject you
to many secret vexations : As well may you expect the sea

• Bishop Wilkin's Ecclesiastes, p. 252.
t See Wilkin's Eccles. p. 26.

THE STUDENT AND PASTOR. 289

to be undisturbed, as the mind of an ambitious man to be
long free from disquietude.*

Lastly, Endeavour to get the great principles of Chris-
tianity wrought into your own heart ; and let them shine
in your temper and conversation. " Ministers have one
great advantage beyond all the rest of the world in this
respect, that whereas the particular callings of other men,
prove to them great distractions, and lay many temptations
in their way to divert them from minding their high and
holy calling of being Christians, it is quite otherwise with
the clergy ; the more they follow I heir proper callings, they
do the more certainly advance their general one : the bet-
ter priests they are, they become also the better Christians.
Every part of their calling, when well performed, raises
good thoughts, and brings good ideas into their minds, and
tends both to increase their knowledge and quicken their
sense of divine matters. "j"" — Cicero, Quintilian, and Hor-
acCy all made virtue a necessary qualification in a complete
orator.:|: I am sure it is so in a Christian preacher. It is

* AK\ i^y-i^ojuivoi rue >^cyHC, a? «v itp^irui too Sio) ^ s; /uev iTntivareo nxt

rajv 'jLitp^Tco-j , y.rt ^imna, /unJ'i ctKyuTO). Chrysos. de Sacer. 1. 5.

I Burnet's Pastoral Care, ch. 8-

4: Quae (sc. eloquentia) quo major est, probitate jungenda, summa-
que prudentia ; quarum vurtutura expertibus si dicendi copiam tra-
diderimus, non eos quidem oratores efficerimus, sed furentibus quse-
dam artua dederimus.

Cicero de Oratore, 1. 3. §. 14.

Sit ergo nobis orator, quern instituimus, is qui a M. Cicerone fini-
tur. Vir bonus dicendi peritus — ideoquenon dicendi modo eximian
in eo facultatem, sed omnes animi virtutes exigimus. Quintilian,
Lib. xii. c. 1.

Scribendi recte sapere est et principium et fons.

Hor. de Art. Poet.
25

290 THE CHRISTIAN PASTOr's MANUAL.

required of a Presbyter that he he blameless. Tit. i. 6.*
When a preacher has the great doctrines which he teaches
inwrought into his temper, and he feels the influence of
them on his own spirit, he will reap from thence these three
great advantages in his public ministrations. He will then
speak from his own experience. He will with greater con-
fidence and assurance direct and counsel others. And
will more readily gain belief to what he saysf. — Without
this experimental sense of religion in the heart, and a
steady practice of it in the life, all the learning in the world
will not make a person either a wise man, a good Chris-
tian, or a faithful minister.:}: And to induce him to a wise
circumspection in his conduct, he should often consider the
influence his own example will have upon his people, for
whom he must live, as well as for himself; and who will
think themselves very justifiable if they indulge to no
other liberties than such as they see their minister takes
himself.§

Before I close this chapter let me add one thing more,
viz. That a minister both with regard to his conduct and
preaching, should take care not to be too much affected
with common fame. Though he is not to be absolutely

* In sacredote etiam aliis licita prohibentun

Vide Hieronym. in loco.

f Edward's Preacher, vol. 1 p. 321.

^ Aliud enim est scire, aliud sapere. Sapiens est, qui didicit non
omnia, sed ea quse ad veram fselicitatem pertinent ; et iis quae didicit
afficitur, ac transfiguratus est. Erasmi. Ecclesiastes, p. 21.

rn^cu Ttt? o<^^^xX/ufi?, a>g tie iAvro) juovcv, aKKx icxi TrKy.^a ^cevm TdraTa.

A Bishop had need be sober and vigilant, and have all his eyes
about him, who lives not only for himself, but for so great a multi
tude of people. Chrysostom, de Sacer. 1. 3. c. 12.

THE STUDENT AND PASTOR. 291

indifferent to the applauses and censures of others, yet he
should arm himself against the bad influence of both. He
must expect to pass through good report and evil report :
And both are apt to make hurtful impressions on weak,
unstable minds. — As to evil report a Stoic will tell you,
that in confidence of your innocence, you ought absolutely
to despise both it and its author.

I think Chrysostom's advice is more suited to the charac-
ter of a Christian minister. " As for groundless and un-
reasonable accusations, says he, (for such a Christian bi-
shop must expect to meet with) it is not right either exclu-
sively to fear them, or absolutely despise them. He should
rather endeavour to stifle them though they be ever so
false, and the author of them ever so despicable ; for a
good and bad report is greatly increased by passing through
the hands of the multitude who are not accustomed to ex-
amine, but to blab out every thing they hear whether true
or false. Therefore we are not to despise them but to nip
those evil surmises in the bud, speak friendly to those who
raise them, be their characters ever so bad ; and omit no-
thing that may remove their wrong impressions of us.
And if after all they persist to defame us, we may then
despise them.*

Clirysostom de Sacerdot. 1. v. c. 4.

292 THE CHRISTIAN PASTOr's MANUAL.

CHAPTER III.

OF THE DUTIES IMMEDIATELY PREVIOUS TO THE WORK OF
THE PULPIT.

To prepare for this service the following directions may
be useful.

1. Before you enter on the public worship of God in his
house, be sure to apply yourself to the throne of Grace,
for a divine blessing on your labours. It was a usual say-
ins of Luther. Bene orasse, est be?ie stvduisse* And
in these your previous devotions see that your heart be
very sincere and fervent. You must pray for yourself,
and pray for your people.

(1.) You must pray for yourself — that God would help
you to bring your own spirit into a frame suitable to the
work you are about to undertake — that the word you de-
liver may affect your own heart, or that you may first feel
the holy flame you would communicate to others — that a
door of utterance may be opened to you, and that you
may speak as becomes the oracles of God — that he would
direct you to speak to the consciences and particular cases
of your hearers, or that what you deliver, may be a word
in seasonf — and that he will especially assist you in
prayer, and give you the spirit of grace and supplication.

* Sub horam concionis ecclesiastes (let se profundse deprecationi,
et ab eo postulet sapientiam, linguam, et oratiouis eventum, quilin-
guas infantium faclt disertas. Incredibile dictu quantum lucis, quan-
tum vigoris, quantum roboris et alacritatis hinc accedat Ecclesiastae.
Eras. Eccles. p. 486.

f Ad docendum divina nemo idoneus est, nisi doctus divinitus, Id.
p. 110.

THE STUDENT AND PASTOR. 293

(2.) You are to pray for your people — that their atten-
tions may be engaged both to the evidence and importance
of the things they are to hear — that God would open their
hearts to give them a fair and candid reception, and that
no bad prejudice may prevent the good effect of the word —
that the grace of God may co-operate with his appointed
means, to set home divine truths with power on their con-
sciences— that they may be able to retain the good seed
that is sown — that it may bring forth its proper fruit in
their future lives — and finally, that their prayers for you,
and behaviour towards you may strengthen your hands,
and make you more serviceable to their souls.

2. Let your mind and countenance be very composed
and serious, and your gesture grave and decent. To this
end, endeavour to bring your spirit into a religious and de-
vout frame, before you come into the house of God. At-
tend to the real importance of the work you are called to,
both when you are the mouth of God to the people, and
when you are the mouth of the people to God. Avoid
those objects, and avert those thoughts which tend to dis-
compose your mind, or indispose it for the sacred service
you are going to engage in. Clear your heart of all vain
and worldly cares, and especially of all vexatious and dis-
turbing thoughts, before you enter on the public service of
God. Endeavour to attain a spiritual, holy, and heavenly
frame of mind by previous prayer, reading, and devout
meditation. It will render your sacred work both more
agreeable and easy to yourself, and more beneficial to your
hearers, if you endeavour to carry into the house of God
that serious temper of mind which you desire they should
carry out of it.

3. Before you enter on your work take time to premedi-,

tate and recollect some of the most weighty, pertinent,
25*

294 THE CHRISTIAN PASTOr's MANUAL.

and important sentiments and expressions you may have
occasion for, either in prayer or preaching. This will be
especially necessary, if you give anything in charge to the
memory, that you may not be at a loss for those senti-
ments when they are to be produced in their proper place.
The mind should be well seasoned with the discourse be-
fore it be delivered. 'Tis not enough to be master of your
notes, but you must enter into the spirit of your subject.
Call in everything that is proper to improve it, and to raise
and animate your mind in the contemplation of it.

4. Affect your mind with the consideration of the so-
lemnity and importance of the business you are going
about, and how much may depend on a faithful execution
of it. Few men had ever more natural courage than Lu-
ther, and yet he was often heard to say, that even to the
latest part of his life, he never could conquer his fear when
he mounted the pulpit.* And St. Chrysostom used to say
that that Scripture, they watch for your souls as those that
must give an account, Heb. xiii. 17. struck his mind with
constant awe.'j'

Lastly, keep up a self-command and a becoming pre-
sence of mind, and get above a low servile fear of men.
If you are master of your subject, and come well furnish-
ed wilh suitable materials for their religious improvement,
and produce plain Scripture and reason for what you ad-
vance, you have no cause to fear either the critic or the
censor ; but may with modesty conclude that you are at

♦Etsi jam senex, etin concionando exeicitus sum, tamen timeo
quoties suggestum conscendo. Wilkin's Eccles. p. 254.

j" 0 ySLP <|>cCi« TUVTrtC TUC Oi-Wil\>1i 0-UVi^Zc X.*.TdLa-iiil /UH TUV -^V^HV.

Chrysostom de Sacerdotio, 1. 6.

THE STUDENT AND PASTOR. 295

least as good a judge of the subject you have taken so
much pains to understand and digest, as they are who
never gave it so precise or extensive a consideration.

CHAPTER IV.

OF PULPIT ELOCUTION.

Under this phrase I comprise the language, pronun-
ciation, and action that is most becoming the pulpit.

1. The language. This must be plain, proper, pure,
concise, and nervous.

( 1. ) Let your language be plain or perspicuous.* 'Tis
a nauseous affectation to be fond of hard words, or to in-
troduce terms of art and learning into a discourse address-
ed to a mixed assembly of plain, illiterate Christians. The
ridicule of it will appear by supposing you were to talk to
them in that manner in common conversation. They who
don't understand you will dislike you : and they who do,
will see the affectation, and despise you.

( 2. ) Let your words be well chosen, proper, and ex-
pressive. Such as your hearers not only understand, but
such as are most fit to convey the sentiments you mean.

( 3. ) Aim at purity of language. To this end diversify
your style as far as it is consistent with perspicuity and
propriety — And avoid the frequent and near repetition of
the same word, unless it be very emphatical, and the reite-
ration rhetorical — Shun all harsh and jingling sounds —

* Prima est eloquentise virtus, perspicuitas; et quo quisque inge-
nio minus valet, hoc se magis attollere et dilatare conalur : ut statu-
ra breves in digitos eriguntur, et plura infirmi minantur. Quintil-
ian. 1. ii. c. 3.

296 THE CHRISTIAN pastor's 3IANUAL.

Have an eye to an easy cadence at the close of your pe-
riods, and conclude, as often as you can, with an emphati-
cal word — Avoid dubious and equivocal expressions, or
such as leave the same indeterminate — And all low, vulgar,
and barbarous words — Let your phrase be like your dress,
decent, unaffected, and free from gaudy and studied orna-
ments— And, in fine, let all your art be to imitate nature.

( 4. ) A concise style very well becomes the pulpit, be-
cause long periods convey not the sense either with so
much ease or force, especially to uncultivated minds. But
affect not to speak in proverbs. A short sententious style,
if it be expressive, full, and clear, will be always strong
and universally agreeable.

( 5. ) Aim at a striking, nervous style, rather than a
diffusive, flowing one : and let the most emphatical words
convey the sublimest thoughts ; and if there be a glow in
the sentiment, it will seldom fail to shine in the expression.*
See Ch. i. ad finem.

2. The pronunciation.

( 1. ) Let this be quite free, natural, and easy. " The
whole art of good oratory consists in observing what na-
ture does, when unconstrained. You should address your-
self to an audience in such a modest, respectful, and en-
gaging manner, that each of them should think you are
speaking to him in particular."]"" Every sort of affected
tone is to be carefully avoided. Suppose your whole audi-
tory to be but one person, and you were speaking to them
in your own parlour. And let the nature of your subject
direct the modulation of your voice : Be cool in the rational.

* Verbaque provisam rem non invita sequentur.

Hor. de Art. Poet,
j- Cambray's Dialogues, p. 98.

THE STUDENT AND PASTOR. 297

easy in the familiar, earnest in the persuasive, and warm
in the pathetical part of your discourse. Every passion
requires a pronunciation proper to itself.*

(2.) Let the voice be always distinct and deliberate, and
give every word its full sound. Attend to your own voice :
If it be not strong, full and clear to yourself, you may be
sure 'tis not so to many of the audience. And to help
your voice, address yourself chiefly to the remotest part
of the assembly, and then they who are nearer will hear
plainly enough. Let your pronunciation be very delibe-
rate. You will be in little danger of speaking too slow,
provided your voice and action and the weight of the sen-
timent, keep up your hearers' attention.

(3.) Affect not to move the passions by a loud, cla-
morous voice. This is not poivei-ful preaching ; and ar-
gues no excellence in the preacher but the strength of his
lungs. 'Tis unseemly in a Christian minister to imitate
the priests of Delphos, who delivered their oracles with
rage and foaming. This noisy, blustering manner shocks
a delicate hearer, and degrades the dignity of the pulpit.
To be a Boanerges 'tis not necessary to become a Sten-
tor.'\ However,

(4.) Let your voice be always lively and awakening;
though at some times it should be more animated than at
others.

(5.) Now and then a sudden change from a: higher to a
lower key (when something remarkable occurs) will won-
derfully catch the attention. This is what Quintilian calls
Ars varianda, which, when well-timed, is not only grace-

* See Treatise on Elocution, p. 29.
j- Edward's Preacher, vol. i. p. 198.

298 THE CHRISTIAN PASTOR's MANUAL.

ful in itself, but pleasing to the ear, and gives no small
relief to the preacher.*

(6.) Repeat sometimes the most remarkable sentences
with a free, decent, easy manner.

(7.) Make a pause after some important thought. These
pauses (especially near the close of a discourse) will have
a very good effect ; not only as they render the service
more solemn, but give both yourself and your hearers time
to compose and recollect ; and mightily awaken their at-
tention to what follows, which should therefore be always
something worthy of it. " There are some occasions,
where an orator might best express his thoughts by silence :
For if, being full of some great sentiment, he continue im-
moveable for a moment, this surprising pause will keep
the minds of the audience in suspense, and express an
emotion too big for words to utter."! In a word, (as
Quintilian observes) the great art of elocution, is no more
than a proper and natural modulation and variation of the
voice, according to the nature of the subject.:]:

3. The action. This must always be adapted to the
pronunciation, as that to the passions. Here two extremes
are to be avoided, viz. too much, and too little action.

(1.) Let not your action be too much.

We have some at home that outdo the French, and in-
vent new ways of an apish and uncouth deportment. One
is ready every moment to throw himself out of the pulpit.

* Ars porro variandi, cum gratiam praebet, ac renovat aures, turn
dicentera ipsa laboris mutatione reficit. — Quintilian, 1. xi. c. 3

j- Cambray's Dialogues on Eloquence, p. 89.

t Secundum rationem rerum, de quibus dicimus, conformanda
vox est, 1. xi. c. 3. Quintil.

THE STUDENT AND PASTOR. 299

and the people that sit below him are in continual fear that
he will be in good earnest. Another reckons up all the
heads and particulars on the tips of his fingers, which he
exposes to the gazing people. Others by odd and fantastic
gestures of the like nature delight to give the auditors di-
version, and make good the primitive use of the word pul-
pit, which was the higher part of the stage where the
players and comedians acted. But our serious preacher
abhors all of this kind, and never affects to be theatrical.*
To be more particular. Your action should not be per-
petual. The body or any part of it must not be in con-
stant motion. As the preacher should not be like the
trunk of a tree, always immoveable ; so neither like the
boughs of it, in continual agitation. Nor must the motion
of the body be uniform and unvaried. A steady vibrating
swing of the body from the right to the left, like the pen-
dulum of a clock, is very unnatural and faulty. " As
there is a monotony in the voice ; so there is a uniformity
in the gesture, that is no less nauseous and unnatural, and
equally contrary to the good effect that one might expect
from decent action. "| Again, your action should not be
mimical. The hands should seldom stir, unless when
some passion is to be expressed, or some weighty senti-
ment pointed out. — Nor too violent. As when it exceeds
the force of the expression, and the dignity of the senti-
ment : a fault we often see in company among persons of
a warm, impetuous temper. — Nor theatrical, pompous and
affected. This becomes neither the dignity of the pulpit,
nor the solemnity of the work. The chief action should
be (1.) in the eye: which should be commanding, quick

* Edward's Preacher, vol, i. p. 200.
I Cambray's Dialogues, p. 91.

300 THE CHRISTIAN PASTOr's MANUAL.

and piercing ; not confined to your notes, but gently turn-
ing to every part of your audience, with a modest, grace-
ful respect. (2.) The head, which should always regu-
larly turn with the eyes. (3.) The hands. The right
hand should have almost all the action ; at least the left
hand is never to be moved alone. (4.) The upper part of
the body ; which should always correspond with the mo-
tion of the eyes, head and hands, and should be for the
most part erect. Avoid a lazy lolling on the cushion ; on
which your elbows should rarely rest, and when they do
[e. g. when you make a considerable pause) let it be with
an easy, graceful attitude. — In a word, let all your pulpit
actions be natural, free, decent and easy : which by fre-
quent practice and a careful observation of these rules will
be soon attained.*

(2.) The other extreme to be avoided is too little action.
To stand like a statue, stiff and motionless, when you are
speaking to your people of the most momentous and affect-
ing things, is as unnatural and as disagreeable as a set,
uniform tone in pronunciation ; and looks as if you were
not in earnest yourself, and cared not whether your people
were so : How singular would this appear if you were
talking to a friend in private upon any particular affair that
very much concerned him, and to which you desire to ex-
cite his most earnest attention! How will your hearers be
able to keep from sleeping, if they see you are scarce
awake yourself? — Into this extreme the English preachers
are most apt to fall, as the French into the former. But
after all let it be remembered, that the end of a decent, just
and lively pronunciation and action, is only to excite and
fix the attention of your hearers. Let your chief care be

See Treatise on Elocution, p. 39, and following.

THE STUDENT AND PASTOR. 301

still directed to the propriety and importance of your sen-
timent, and the dignity of your subject : For it will never
fail to disgust your hearers, if you rouse their attention by
a solemnity of voice and action, and then put them otf
with something low, trite or unafFecting.

CHAPTER V.

ON PRAYER.

2. The next most considerable part of the pastoral of-
fice is prayer ; which is commonly divided into the grace
and gift of prayer.

1. The grace, or the spirit of prayer. This signifies
either (1.) Praying with the heart and spirit, with the in-
tent engagement of all the mental powers, understanding,
will and affections. Or (2.) with the exercise of those
Christian graces which are proper to enkindle a devout
fervour of mind in that part of worship ; such as humility,
self-abasement, faith, love, delight, desire, trust in God,
hope and heavenly-mindedness. Or (3.) under the par-
ticular aid and influence of the Holy Spint who helps our
infirmities, and teaches us to pray : So says the apostle,
we know not what to pray for as we ought, but the Spirit
helpeth our infirmities, Rom. viii. 26. by composing our
spirits, giving us a greater abstraction from the world, and
a greater elevation of heart, and calling into lively exer-
cise the graces before-mentioned. And this spiritual prayer
may be entirely mental without the use of words ; and 'tis
this spirituality which gives to our prayers all their effect
and power; and without it no prayer, though ever so pro-
perly composed or decently delivered, will be acceptable
26

302 THE CHRISTIAN PASTOR 's MANUAL.

to God, or available to ourselves : which therefore we
should frequently and earnestly ask at the throne of divine
grace. But 'tis the other kind of prayer, which I am at
present more particularly to consider, viz.

2. The gift of prayer ; or an ability to perform this duty
extempore, in a decent and devout manner, publicly. And
to this purpose three things are required. 1. An enlarge-
ment of mind. 2. A regulation or arrangement of our
thoughts. 3. A freedom of expression, or ready utter-
ance. These will take in the matter, method and manner
of prayer.

(1.) An enlargement of mind ; which takes in the mat-
ter of prayer. Whatever we want, or desire, or know we
ought to desire, should be the subject-matter of our prayers.
In order to an enlargement of mind in prayer, and a suit-
able supply of matter,

We must 1. be well acquainted with the state of our
souls; and attend to our spiritual wants and weaknesses.
The Christian's own heart is his best prayer-book. The
more we converse with that, the better shall we converse
with God. It may not be amiss to commit to writing those
defects and blemishes, we chiefly observe in our charac-
ters, the mercies v/e have received (especially any particu-
lar mercies we have received by prayer) either deliverance
from evil, direction in difficulties, or the accomplishment
of a desired end : Each of which will be a proper subject
either of petition, confession or thanksgiving. — 2. When
you address yourself to the sacred work, see that the mind
be free, composed and serious. Its conceptions and appre-
hensions will then be more ready, and proper thoughts will
more freely occur. — 3. Possess your mind with an awful
reverence of the divine majesty whom you address as (he
heart-searching God. — Let your expression be very deli-

THE STUDENT AND PASTOR. 303

berate and solemn, that the mind may have time not only
to conceive, but to regulate and contemplate its concep-
tions. — 5. Daily study the word of God with this view in
particular, that you may be better supplied with materials
for devotion. — 6. Endeavour after a comprehensive view
of things. Let the mind take a wide scope; and let it
freely run on those subjects that most affect it. — 7. Let
practical divinity, and a right disposition of heart towards

God be your principal care and study 8. Take some

time to premeditate and recollect the chief topics of prayer,
and commit some few well chosen expressions" and sen-
tences to memory. — Lastly, Let the subject you have
preached upon, (and especially those you have found your
mind most warmly affected with, and some of the most
striking sentiments and expressions in them,) be wrought
into the composition of your future prayers, ranged under
their proper heads. This in time will greatly enrich your
magazine of materials for prayer ; and lead you to proper
thoughts and words on the most important occasions.

(2.) We should not only aim at a comprehension, but
observe a method in prayer. The usual method is 1. In-
vocation: Wherein we are to make solemn mention of
some of the divine attributes. Nor should this be always
confined to the beginning of prayer. It may very pro-
perly be repeated by way of preface to some of the prin-
cipal petitions we put up to God ; which, when pronounced
with seriousness and reverence, will have a good effect to
awaken the devotion of the heart. But always remember
to invoke the All-mighty under those attributes and per-
fections which are most suitable to the blessings you ask
of him ; e. g* When we pray for an accession of divine
knowledge and wisdom, the address may be in this form.

304 THE CHRISTIAN PASTOr's MANUAL.

" O thou father and fountain of light, in whom there is no
darkness at all, who givest to man the wisdom he asketh
of thee, we beseech thee to disperse the darkness of our
minds, shine into our hearts, and liberally bestow upon us
that wisdom w-hich thou knowest w-e want." — 2. Confes-
sion of sin. The transition to this part of prayer will be
natural and easy, by taking particular notice of those
moral perfections of the divine nature, in which we our-
selves are most defective ; e. g. The righteousness and
holiness of God, as thus. "O holy, holy, holy. Lord God
Almighty, who art of purer eyes than to behold iniquity,
wherewith shall we, thine unholy creatures, presume to
appear before thee, or lift up our eyes or thoughts to hea-
ven, which our iniquities have reached before them !" — In
public prayer, let these confessions be general. In private,
particular, as your consciousness of guilt may suggest. — 3.
Petition. The connection here may be properly made by
the mention of the divine mercies, or the remembrance of
Christ's mediatorship, and the promise of grace and pardon
to penitent sinners : And most properly begins with peti-
tion for pardon ; then, for a more perfect renovation ; after
which proceed to beg for other spiritual blessings ; as more
light and knowledge, more love to God, more faith and
hope, more strength against temptation and sin, more
purity and heavenly-mindedness, more indifference to the
world, &c. Then proceed to temporal blessings. — 4. Par-
ticular intercessions. These it will be best to precompose;
and commit to memory the expressions and phrases that
are most proper to be used on particular occasions. But
let the phrase and subject be often varied, that it may not
appear to be a form. And in all our prayers upon any
particular, or special occasions there's great need of much

THE STUDENT AND PASTOR. 305

premeditation.— Lastly. Thanksgiving. The subjects of
these are either general or particular ; and as various as
our mercies.

This part of prayer may perhaps come in more properly
after invocation; and the transition from thence to corf -
fession, may be made by the mention of our unworthi-
iiess of the divine blessmgs.

Besides this general method it would be proper to pre-
serve in your mind a particular method of the several
blessings you are to pray for, the sins you confess, and
the mercies you commemorate. Let these be laid up in
the mind, in order to be produced in their proper places.
But do not tie yourself down to the invariable use of any
method, whether general or particular ; for a too close ap-
plication of the mind to the method or expression of prayer
is apt to obstruct the devout employment of the heart.
Besides, this will make the prayer appear too formal, arti-
ficial and studied, and bring n drowsiness on the minds of
those whose devotion you are called to excite and lead ;
who are never more pleased and edified in this part of wor-
ship, than when they observe us to be affected with our
own prayers. A heart inspired with warm devotion will
not be confined to exact method. And a lively start of
thought, and a strong, surprizing sentiment uttered out of
its due place, will strike the minds of our fellow-worship-
pers so strongly, that they will not attend to the want of
method, or if they do, will readily excuse it. Enlarge
mostly on that part of prayer with which you find your
own mind most afTected ; and let not any occasional devia-
tions from your purposed method interrupt the fervent
workings of your spirit. 'Tis good however to be master
of a regular system of materials, and of pertinent expres-
sions under each head, which may serve instead of a form
26*

306 THE CHRISTIAN PASTOR^S MANUAL.

(bat still to be uttered in the most solemn and reverend
manner) when the powers of the mind happen to be heavy
and unactive, or oppressed by the presence of others at a
time we are called to the performance of this duty.

(3.) Next to the matter and method, we should have a
regard to the manner of prayer. This respects 1. the ges-
ture of the body ; which should be always decent, grave
and humble, and expressive of the reverence of the heart:
as folding the hands, or putting the open palms together,
sometimes erect, sometimes declining with the body ; some-
times lift up with the eyes, according as the pious or hum-
ble motions of the heart direct. Let the eyes be mostly
closed, or if open, steadily fixed ; for nothing is more in-
decent than for the eyes to wander in the performance of
this duty. 2. The pronunciation. Let this be slow, so-
lemn, grave, distinct, and serious. Let not your words
follow faster than your thoughts; that the latter may have
time to be maturely conceived and well expressed ; by
which means, one thought will more naturally rise out of
another, and be in readiness to be produced whilst the
other is uttering. And when the conceptions are thus be-
fore-hand with the expressions, the mind will be free, com-
posed and serious ; and have time to feel the weight of its
own thoughts ; which will be a great help to the true spirit
of prayer. "Due and proper pauses and stops will give
the hearer time to conceive and reflect on what you speak,
and more heartily to join with you ; as well as give you
leave to breathe, and make the work more easy and plea-
sant to yourself. Besides when persons run on heedless
with an incessant flow of words, being carried us it were
in a violent stream, without rests or pauses, they are in
danger of uttering things rashly before God ; giving no
time at all to their own meditation; but indulging their

THE STUDENT AND PASTOR. 307

tongue to run sometimes too fast for their own thoucrhts,
as well as for the affections of such as are present with
them. All this arises from the hurry of the tongue into
the middle of a sentence, before the mind has conceived
the full and complete sense of it."*

Avoid the extremes of a too low and muttering voice,
which some use, and a clamorous, strong, noisy tone,
which others affect ; as if they expected to be heard for
their loud speaking ; or as if the devotion of the heart con-
sisted in a strength of lungs. This is improperly called
poicerful praying, and will be very disgustful to many.

3. The expression. Here let the following rules be ob-
served.

(1.) Let your language be plain, but proper. Avoid all
low, vulgar, and obsolete phrases, but affect not an elegant
or rhetorical style ; much less an obscure and mystical
one ; for how can the mind feel the weight of that senti-
ment it does not understand 1 f

(2.) Scriptural expressions, if happily chosen, are very
ornamental in prayer. " It would be of excellent use to
improve us in the gift of prayer, if in our daily reading of
the word of God, we did observe what expressions were
suited to the several parts of this duty; adoration, confes-
sion, petition, or thanksgiving, and let them be wrought
into our addresses to God that day.":]: And to be furnished
with a Copia of scriptural expressions to be used in prayer,
read Henry^s Method of Prayer^ Bishop Wilkin's Dis-
course on the Gift of Prayer, or Closet Devotions.

But here let tiie two following cautions be observed :

• Watts' Guide to Prayer, p. 93.
-[■ See Wilkins on Prayer, p. 48.
± Watts' Guide to Prayer, p. 75

308 THE CHRISTIAN PASTOr's MANUAL.

(1.) Let not your prayer be all in Scripture words.
Sonae conceive a prayer of nothing but texts of Scripture
tacked together ; which prevents the mind from taking a
proper scope, and leaves no room for the invention, or the
utterance of pious thoughts.

(2.) Avoid the dark, mystical expressions of Scripture;
which you have reason to believe the greatest part of your
hearers do not comprehend the sense of. " If we indulge
the use of such dark sentences in our speaking to God, we
might as well pray in an unknown tongue, which was so
much disapproved of by the apostle, 1 Cor. xiv. 9. Let
not the pomp and sound of any hard Hebrew nam.es, or
obscure phrase in Scripture, allure us to be fond of them
in social prayer, even though we ourselves should know
the meaning of them, lest we confound the thoughts of our
fellow- worshippers."*

(.3.) If you have not the faculty of clothing your own
ideas in proper and pertinent words, borrow the phrases
and expressions of others upon the same subject. Make
a collection of them from the best authors, but remember
to pick out those which come nearest to your own phrase-
ology, or such as you best approve, and would wish to
have in readiness when you are speaking on that particu-
lar subject. And when you are furnished with a store of
such well-chosen expressions, turn then) into the form of
a prayer, and commit them to memory : which expedient
will not only facilitate your expression, but give room for
further invention. " 'Tis usual for young students to be
very careful in gathering common-place hooks : It would
be a much greater advantage, if they were as diligent to

* Watts' Guide to Prayer, p. 76,

THE STUDENT AND TASTOR. 309

collect under proper references any such particular matter,
or expressions in prayer wherewith at any lime they find
themselves to be more especially afFccled."*

( 4. ) 'Tis very proper and requisite that your prayer
after sermon be formed on the subject you have been treat-
infT of; wherein you may go over all the heads of your
discourse, and touch upon the most important sentiments,
and repeat the most striking expressions in it. But as the
mind will be then sometimes fatigued, and the powers ex-
hausted and unfit to be put on the new labour of invention,
it may not be amiss to pen down the short concluding
prayer verbatim, to be repeated memoriter; but without
confining yourself either to the precise expressions, or
method you had before conceived, if the mind be able or
disposed to enlarge.

( 5. ) Avoid those phrases and modes of expression
which you know to be obnoxious or disgustful to your
hearers; and prefer those that will give the least offence
to any party or denomination of Christians.

( 6. ) Throw your prayer out of a form as much as you
can, by varying both method and phrase, and by a fresh
supply of sentiments and expressions; which will be a
great help both to your own devotion, and theirs v/ho join
with you in this part of worship.

(7.) Let your prayers, as well as your sermons, be
rather too short than too long.

( 8. ) Avoid preaching prayers. " Some persons who
affect long prayers are greatly faulty in this respect ; they
are speaking to the people and teaching them the doctrines
of religion, and the mind and will of God, rather than
speaking to God the desires of their own mind. They

* Wilkins on Prayer, p. 39.

310 THE CHRISTIAN PASTOR's MANUAL.

wander away from God to speuk to men. But this is
quite contrary to the nature of prayer."*

(Lastly.) Be not too fond of a nice uniformity of words,
nor of perpetual diversity of expression in prayer, " We
should seek indeed to be furnished with a rich variety of
holy language, that our prayers may always have some-
thing new and something entertaining in them ; and not
tie ourselves to express one thing always in one set of
words, lest this make us grow formal and dull, and indif-
ferent in those petitions. But on the other hand, if we are
guilty of a perpetual affectation of new words, which w-e
never before used, we shall sometimes miss our own best
and most spiritual meaning, and many times be driven to
great impropriety of speech ; and, at best, our prayers by
this means will look like the fruit of our fancy and inven-
tion, and the labour of the head more than the breathings
of the heart."*

I shall conclude this chapter with a few general direc-
tions how to attain and improve this useful gift.

(1.) Accustom yourself to a serious, devout, and de-
cent discharge of this duty every day in private ; whereby
a readiness of conception and expression will be sooner ac-
quired.

( 2. ) Spare no i)ains to gain so excellent a talent ; for
'tis not to be had (especially by some) without much ap-
plication ; but 'tis worth it all : and there are few things on
which the labour of one who is a student for the sacred
ministry can be more usefully employed.

( 3. ) Often pray for this gift of prayer.

(4.) Endeavour to get your spirit deeply impressed
with the great things of religion : and let those sentiments

* Watts' Guide to Prayer, p. 86. f Id. p. 89.

THE STUDENT AND PASTOR. 311

which most affected you in your most serious frames, be
wrought into your prayers.

( 5. ) Maintain a manly presence of mind, and use all
proper means to conquer that bashfulness and timidity of
spirit which young persons are subject to, and is a great
hindrance to a decent discharge of this duty.*

(6.) Take every opportunity you can to hear others
pray ; and imitate them in every thing you observe to be
decent,^ graceful, and excellent.

( Lastly.) Vary your concluding doxologies. And that
you may herein give no offence to any, it may be proper
to confine yourself to those o( Scripture, which are very
various, and such as follow :

Heb. xiii. 21. — Tlirovgh Jesus Christ, to whom be glory
for ever and ever. Amen.

Rom. xvi. 25, 27. — Now to him that is of potcer to es-
tablish you according to the Gospel of Jesus Christ. To
God only wise, be glory through Jesus Christ for ever. —
Amen.

Rom. ix. 5. — Through Jesus Christ who is over all,
God blessed for ever. Amen.

Gal. i. 4, 5. — Who gave himself for our sins, that he
might deliver us from this present evil world, according
to the will of God and our Father : To whom be glory
for ever and ever. Amen.

Ephes. iii. 20, 21. — Now unto him who is able to do
exceeding abundantly above all that we ask or think, ac-
cording to the poiver that worketh in us, unto him be
glory in the church by Christ Jesus throughout all ages,
world without end. Amen.

1. Tim. i. 17. — Now unto the King eternal, immortal,

* See Dr. Watts' Guide to Prayer, p. 110—112.

312 THE CHRISTIAN PASTOR's MANUAL.

invisible, the only wise God, be honour and glory for ever
and ever. Amen,

1. Peter iv. 11. — Throvgh Jesus Christ, to whom be
praise and dominion for ever and ever. Amen.

2. Peter iii. 18. — Throvgh our Lord a fid Saviour Je-
sus Christ, to whom be glory both now and for ever, —
Amen.

Jude, ver. 24, 25 — Now unto him that is able to keep
us from falling, and to present ns faidtless before the pre-
sence of his glory with exceeding joy, to the only wise
God our Saviour, be glory and majesty, dominion and
power, both now and for ever. Amen,

Rev. i. 5, 6. — Unto him who loved us, and washed us
from our sins in his own blood, and hath made us kings
and priests to God even his Father : To him be glory
and dominion for ever and ever. Amen.

Rev. V. 13. — Blessing, and honour, and glory, and
power be unto him that sitteth upon the throne, and unto
the Lamb for ever and ever.

CHAPTER VI.

CONCERNING THE ADMINISTRATION OF THE SACRAMENTS.

1. Of Baptism.

*' A minister ought to instruct his people frequently in
the nature of baptism, that they may not go about it merely
as a ceremony, as it is too visible the greater part do, but
that they may consider it as the dedicating their children
to God, the offering them to Christ, and the holding them
thereafter as his ; directing their chief care about them to
the breeding them up in the nurture and admonition of the

THE STUDENT AND PASTOR. 313

Lord."* In the administration of this ordinance 'tis best
to keep to the original institution as your rule and guide.
The most natural method to be used in the celebration of it
seems to be this :

( 1. ) Recite the express words of the institution. Matt,
xxviii. 28. Then,

( 2. ) It would not be amiss to say something in vindi-
cation of those two positive institutions ot Christianity,
Baptism and the Lord's Supper; and to show the excel-
lency of the Christian dispensation from its simplicity, and
that it is not encumbered with those numerous external
ceremonies which the Jewish dispensation was.

(3.) Make a short discourse on the ordinance as a sacra-
ment of the Christian church ; wherein you may offer some
useful remarks on the practice of infant baptism ; then add
some proper observations relating to the mode and manner
in which the ordinance is to be celebrated ; laying this
down as an undisputed principle, that in the maner of per-
forming divine worship 'tis always best and safest to keep
close to the divine rule ; so as neither to go beyond ; nor
fall short of it : for in the former case, we know not whether
human and arbitrary additions will be approved of God,
but this we are sure of, he will never condemn us for not
doing what he never commanded ; and therefore the sign
of the cross may be safely omitted as no where enjoined
by God himself: and as to the latter case, (i. e. neglecting
any part of our rule, or those instructions he hath given us
for the directory of our worship,) this must certainly be
criminal, and derogatory to the honour of the divine insti-
tutor. But where the circumstance or mode of any reli-
gious action is left undetermined in the form and words of

Burnet's Pas. Care, p. 185.
27

314 THE CHRISTIAN PASTOr's MANUAL.

the institution, that which is most decent and convenient
is to be preferred. Hence sprinkling or washing the face
of the baptized person gently with the hand, is to be pre-
ferred to plunging the body all over in water; because the
former is more safe and decent, and the latter no where
commanded as the standing universal mode of baptizing.

(4.) Be more particular in explaining the nature, end
and design of this ordinance, and in opening the typical
part of it. Here you may bring in the doctrine of sancti-
fication, and the purifying influences of the Holy Spirit
figured by the water in baptism, and the relation this
Christian institution has to the baptizing of proselytes, and
to the Jewish ordinance of circumcision.

(5.) You may then briefly open the nature of the pre-
sent duty of the parents ; in giving up their child to God,
and what is implied therein, viz. their desire that it should
be received into the church of Christ, and brought up in
the Christian faith. And be very particular in your ad-
dress to the parents of the infant which is to be baptized ;
pressing upon them the importance of their charge, and the
care they are to take in the education of their child : espe-
cially in reference to its spiritual and eternal concerns.
But this may be either before, or after the ceremonial part
of the ordinance is performed.

(6.) Proceed then to ask a blessing upon the ordinance ;
and pray for the infant in particular.

(7.) Then take the infant, and washing it gently with
water, baptize it in the name of the leather,, and of the Son,
and of the Holy Ghost.

Then, lastly (if the exhortation to the parents do not
come in here, but was addressed to them before) conclude
with the thanksgiving prayer and the benediction.

THE STUDENT AND PASTOR. 315

II. or the sacrament of the Lord's Supper.

1. Of the method of performing it.

2. Of taking in communicants.

1. Of the method of performing it. The most regular
method seems to be this. — (1.) Make a short preparatory
discourse, tending to open the nature and design of this sa-
crament, and the necessity and importance of its intention ;
or to excite some devout affections in the minds of the
communicants, especially relating to the love of Christ, the
design of his death and sufferings, and the necessity of a
frequent commemoration thereof in this sacred institution.
But let the address be very serious, and very solemn. —
Then (2.) read distinctly the words of the institution. —
Then (3.) solemnly pray for the divine blessing and pre-
sence ; give thanks to God for the institution of the visible
symbols to affect your mind, and assist your faith ; and
earnestly pray that the great end of this sacred solemnity
may be visibly answered in every one of the commun •
cants, and be manifested in their growing love to the Re-
deemer, and more steady attachment to his gospel, as their
only rule of faith and life. — Then (4.) break the sacramen-
tal bread, and distribute it either personally, or by the
hands of the deacons. — To assist the devotion of the com-
municants, 'tis the custom of some ministers to pronounce
now and then some serious and weighty sentences relative
to the love and sufferings of Christ, or the benefits of his
death. But this is disused by others under an apprehen-
sion that instead of quickening the devotion of our fellow-
worshippers, it may interrupt it, by diverting the course of
their own meditations. — (5.) After the distribution of the
bread, make a short prayer to beg the continuance of the
divine presence and blessing, and that God would gracious-

316 THE CHRISTIAN PASTOr's MANUAL.

ly forgive the infirmities of our worship : and give thanks
for the element you are about to partake of, and pray that
it may answer the design intended by it ; which is all that
protestants mean by the consecration of the elements. —
But it is the custom with some to pray for a blessing on
both the elements, in one single prayer. — (6.) Then fol-
lows the distribution of the cup in the manner before-men-
tioned.— In some churches 'tis the custom of the minister
to partake of the elements last : And in others first ; pro-
nouncing with an audible voice these, or some such words,
*' In obedience to Christ's command, and in remembrance
of him, I take and eat this bread as the memorial of his
body which was broken for sin." And so in partaking of
the cup. " I take and drink this cup," &c. — After the
distribution of the elements, the minister sometimes makes
a short exhortation to the people, relating to the nature of
their sacramental obligations, and exhortinisj them to be
faithful thereunto. After which a collection is made for
the poor by the deacon from pew to pew, or at the door
when the congregation breaks up. — (7.) Then follows a
suitable Hymn or Psalm. — (Lastly.) Conclude with a
short thanksgiving prayer. — In order to furnish your mind
with suitable matter for your sacramental exhortations and
prayers, it is requisite to read some proper devotional trea-
tise on this ordinance, before you enter on the celebration
of it.

2. The method of admitting communicants to the Lord's
Table. This is different in different churches. For direc-
tion in this affair these general rules may be of service.

(1.) As every particular church is a select religious so-
ciety, every member of it has a right to be satisfied of the
character and qualification of every new member that is
admitted into it. This is plain from the very nature and

THE STUDENT AND PASTOR. 317

design of such a society, and necessary to preserve the
purity and discipline of the church.

(2.) That the qualifications required in the candidates,
should be no other than what we have plain warrant from
Scripture to demand, and such as are necessary to preserve
purity and discipline : For herein (as well as in other parts
of Christian discipline and church-government) we are
strictly to adhere to Scripture as our rule, so far as it af-
fords us any direction in this matter. And therefore to
require that the spiritual experiences of the candidate be
publicly declared by himself, or read by another, in the
presence of the church, before he is suffered to commu-
nicate with them, (which is the practice in some protestant
dissenting congregations) is not only unnecessary, but un-
warrantable, and often attended with very bad effects : it
is unnecessary, because it is found not to answer the end
principally designed, the greater purity of the church ; it is
unwarrantable, because we have no shadow of a precept
or precedent for it in Scripture, or primitive antiquity; and
the bad consequences of it, are 1. It bars the way to this
ordinance, discourages meek, humble and modest persons
from proposing themselves to the communion, whilst it is
easily accessible to men of bold, forward and confident
tempers. 2. It is a temptation to the candidates to declare
more than they have really experienced, lest the church
should reject them ; or to describe the animal passions as
divine influences, and the workings of the imagination as
the operations of the Spirit, which young and unexperienced
Christians are too apt to do. 3. It supposes and counte-
nances some very mistaken principles, viz. that none have
a right to this ordinance but those whose hearts are " not
only" really converted ; but who are also sensible of this,
27*

318 THE CHRISTIAN PASTOr's MANUAL.

and are able to make others sensible of it, by describing the
time, means, manner and effects of that conversion. 4. It
attributes a power to the church which they have no right
lo, viz. of judging the hearts of others; and that by a very
precarious rule, viz. from what they say of themselves. For
if they judge by the general character, life and conversation
of the candidate (w^hich is a much better rule) there is no
necessity for a public declaration of his experience. It
likewise implies a power in the church of excluding from
this ordinance all that cannot produce such evidence of
their real conversion as will satisfy every member of the
church. Upon what foundation so extraordinary a claim
is built, 'tis hard to say. Lastly. This practice tends to
make the members thus admitted, too careless and confi-
dent after their admission ; for when they have the testi-
mony of the whole church concurring with their own
strong imagination that they are true converted Chris-
tians, and look upon the sins they commit after this
only as the weaknesses of God's children, they are in
great danger of being betrayed into a false and fatal peace.
Therefore,

(3.) A creditable profession, and unblemished character
and conversation may be deemed as a necessary and suffi-
cient qualification for the holy communion. This is neces-
sary in order to keep up the discipline, and preserve the
purity of the church ; and it is sufficient because we do not
find that our sacred rule requires any thing further. And,

(4.) As soon as the members of the church are satisfied
of this general qualification of the candidate, they have no
right to refuse their assent to his admission.

(5.) Provided they have this satisfaction, 'tis not mate-
rial by what means they receive it. Sometimes the elders

1

THE STUDENT AND PASTOR. 319

of the church are deputed to confer privately with the can-
didate, and enquire into his knowledge of the design and
nature of this ordinance ; and whether his views and ends
in desiring to join in it be sincere and right. — Sometimes
this is left entirely to the minister, whose business it pro-
perly is; who if he be satisfied in those points acquaints
the church of it at the next ensuing sacrament; and there-
upon declares that if any of the members present do not
signify to him (before the next sacrament) any objections
against the candidate's admission, he will then (by their
consent) be admitted to the ordinance as a member of that
church. — In other churches members are admitted by the
minister only, without any notice given to the church 'till
the very time of admission ; nor even then are they ap-
prized of it any other way than by a few petitions in the
minister's prayer particularly in behalf of the new-admit-
ted member.

(Lastly,) The church has an undoubted right to expel
irregular and unworthy members: This is generally done
at first by suspension ; when the minister intimates his de-
sire and that of the church to the delinquent member, that
he would refrain from coming to the sacrament till he hears
further from him ; which is generally sufficient without the
solemnity of a formal and public expulsion.

CHAPTER Vir.

ON VISITING THE SICK.

This is a very arduous and delicate office, and especially
in some circumstances ; and a different method of address
and conduct is requisite according to the different charac-
ters of the persons you visit.

320

It will therefore be proper,

I. To lay down some general rules to be observed, in
order to a right execution of this part of your duty.

I I. To specify some particular cases.

I. To lay down some general rules to be observed, in
order to a right execution of this part of your duty.

(1.) A previous preparation for it is very proper ; by
considering what kind of address will be most necessary
and suitable to the person you visit. 'Tis something
strange (as a late judicious divine well observes) that min-
isters who take so much pains to prepare for the work of
the pulpit, should generally take so little to prepare for this,
which is one of the most difRcult and most important of-
fices in the ministry.*

(2.) It would be advisable to have in readiness a good store
of Scripture expressions, adapted to the support and comfort
of the afflicted : which may be easily collected from the
Common-place book to the Bible ; and out of these, choose
such as are most applicable to the case of your friend.

(3.) Adapt yourself to his taste and understanding as
well as to the circumstances of his case; by making such
observations, and using such expressions as you know are
most familiar and agreeable to him : But lake care to ex-
plain the phrases he makes use of, if you have reason to
think he does not understand them.

(4.) Let your deportment and address be very free,
friendly, close, tender and compassionate.

* Cette fonction est aussi une de celles dont on s'acquitte le plus
mal. La plupart des ministres n'y apportent aucune preparation.
Cependant, elle n'est pas moins difficile qu'importante. On se pre-
pare pour les Sermons, mais non pas pour voir les Malades.

Ostervald Du Governement de I'Eglise, p. 307.

THE STUDENT AND PASTOR. 321

(5.) Place yourself in the condition of the person before
you ; and consider in what manner you would wish a min-
ister or friend to behave to you in those circumstances.

(6.) Whilst you are tender be sure to be faithful ; and
have respect to the approbation of your conscience after-
wards. Remember that you are a minister of the gospel,
and must not sacrifice the cause of truth and Godliness to
a false shame or tenderness.

(Lastly.) Let your prayer for the sick person be short
but very serious and solemn, and adapted as much as may
be to the state of his soul, and the danger of his disease.
In all which offices there is great need of much piety, fide-
lity and wisdom.*

1 1 . Let us now consider how a minister ought to behave
in his visitation to the sick, under some particular circum-
stances. And,

1. If you have reason to believe that the afflicted per-
son you visit is a real good Christian, your work will not
be very difficult ; it may be pleasant and useful ; and you
may possibly receive more advantage from him, than he
does from you. For a Christian's graces are at such a
time commonly most lively, and the tongue very faithful to
the sentiments of the heart ; so that you will presently see
what it is that lies most upon his mind. And as your pre-
sent business will be to administer consolation and solve
his doubts,

Your topics of consolation may be taken, 1. From his

* Pour montrer que la piete est necessaire, vous n'avez que remar-
quer, qu'on fait trois fonctions aupres de Malades. II faut sender la
conscience, leur donner les conseils, qui sont necessaires, et prier
pour eux. Id. p. 290.

322 THE CHRISTIAN PASTOr's MANUAL.

past experience. Direct him to look back to the goodness
of God to him, and the sensible experience he has had of
the divine love and presence. Bid him think of what God
has done for his soul, and thence draw David's conclu-
sion, " because the Lord has been my help," &c. — 2. Re-
fer his thoughts to the paternal character. And bid him
think of the compassions of a father to- a weak and help-
less child. — 3. Open the inexhaustible stores of divine
mercy in the gospel. — 4. Insist on the mighty efficacy of
the Redeemer's blood — 5. The genuine marksof true faith
and sincere repentance. — Lastly, Endeavour to affect his
mind with a lively apprehension of the heavenly glory, to
which he will very shortly be received.

And as to his doubts tell him 1. That he is not a proper
judge in his own case, under the present weakness of his
powers ; that the lowness of his animal spirits causes him
to look too much upon the dark side, and to see every
thing through a wrons; medium : that he has no reason to
suspect his case to be worse now than it was when he had
better hopes concerning it. — 2. That the best of men have
had their doubts ; that if it be the sign of a weak faith, it
is however the sign of some true faith. — 3. That it is much
safer to be doubtful than over confident — 4. That however
variable be our frame, God's regards for his own children
are unchann-eable, — 5. Bid him examine his doubts to the
bottom, and trace them up to the true source ; and perhaps
they may appear to arise from the agency of Satan, who
delights to disturb the tranquillity of those he cannot de-
stroy.— 6. Ask him, if he has any hopes ? and whether
he would part with the little hope he has, for the greatest
treasures on earth? Bid him examine the foundation of
those hopes, as well as that of his fears ; for he can never
judge aright till he look on both sides : And oftentimes a

THE STUDENT AND PASTOR. 323

Christian's weak hope has a better foundation than his
strongest fears. But

2. Is the character of the sick person you visit doubtful ?
your business is more difficult, and your address must be
more cautious.

If there be no apparent danger of death, 1. Endeavour
to give him just notions of a particular providence ; that
though men do not so often attend to it as they ought, yet
most certain it is both from Scripture and reason that what-
ever befalls every individual man on earth is under the im-
mediate direction of Providence : And as to this affliction
in particular, persuade him to regard and consider it as the
hand of God. — Then 2. discourse on the wisdom and
goodness of God in sending these occasional rebukes of
his providence ; which whatever we think are sent for the
best ends. Afflictions are the physic of the soul designed
to purify and purge it. — 3, Under this view of things press
upon him the exercise of patient submission and a total re-
signation to the divine will ; and direct him to look upon
the present dispensation (though grievous) as sent in mercy
to him, and what may hereafter produce the most excellent
effects. — 4. Tell him that in the best of men there are
sins and follies sufficient to justify the severest dispensa-
tions of God's providence ; that many good Christians
have suffered worse ; and what reason he has to be thank-
ful that his case is not more calamitous. — 4. Remind him
of the many miseries mixed with the present affliction. —
6. If it should please God to restore him, exhort him faith-
fully to concur with the design of this visitation, by his con-
stant endeavour to amend what his conscience now smites
him for.

But if there be apparent symptoms of approaching death,
exhort him 1. seriously to review his past life, to call to

324 THE CHRISTIAN pastor's manual.

mind the most remarkable transgressions of it, for which
he should now greatly humble his soul before God, and sin-
cerely renew his repentance. — And that his repentance
may be sincere and unfeigned, — 2. Endeavour to make
him sensible of the evil and guilt of sin, from its contra-
riety to the holy nature of God, and the inevitable ruin it
exposes the soul unto. — 3. When he is thus humbled and
penitent, revive him with the consolation of the gospel; the
amazing compassion and goodness of God to a world of
sinners in sending his son to redeem them by his death ;
and the merits of the Redeemer's sufferings, whose blood
cleanseth from all sin. — Then 4. open to him in a plain
and easy manner the gospel-method of salvation by Jesus
Christ. — 5. In a deep self-abhorrence for his sins, and in
such a lively faith in Christ, advise him to call upon the
Father of mercies for pardon through Jusus Christ his son.
— 6. Remind him to settle his affairs in this world, as well
as he can ; and then think — no more of it for ever. — And
Lastly, leave with him some suitable text of Scripture
which you apprehend most applicable to the state of his
soul. But

3. If the sick man you visit has been notoriously wicked,
and appears ignorant, insensible and hardened, your busi-
ness then is the most difficult of all.

To make any right impression on such a one, you must
1. pray to God beforehand that you may be enabled to say
something that is suitable to his case which may be a means
of awakening him to a proper sense of his danger. — And
then 2. when you come into his room, appear deeply af-
fected with his case. Let him see that you are more con-
cerned for him, than he is for himself; that you are more

sensible of his danger than he is of his own Then 3. in

order to bring him to a proper sense of his state and dan-

THE STUDENT AND PASTOR. 325

ger, put some close questions to him relating to the holy
and righteous nature of God ; his infinite hatred of sin ;
the absolute impossibility of being happy hereafter but in
his favour : the certainty of a future judgment when God
will render to every one according to his works ; and
the unspeakable importance of the soul's being safe for
eternity. — Then 4. beg of him not to deceive himself with
vain hopes ; but be willing to see the truth of his case, as
it is represented to him in the unerring word of God, how-
ever dangerous or dreadful it may appear to him ; for
whilst he shuts his eyes against the danger, there's no pos-
sibility of escaping it.* — 5. If his distemper is like to be
fatal, let him know it ; and that all that can be done to es-
cape everlasting misery, must immediately be done; that
there is as yet some hope (though it be but small) that this
possibly may be done ; that on this moment depends his
future condition for ever : And beg him not to lose this last
cast he has for eternity. — 6. If his conscience by this
means be awakened and you observe some genuine relent-
ings of heart, take that occasion to assist its workings, to
enforce its reproofs and urge its convictions, till you see
something like a true penitential remorse. — Then 7. earn-
estly pray with him, and for him ; that God would con-
tinue to give him a just sense of his sin and danger, and
that his grace and Spirit may carry on those convictions till
they issue in a real change of heart. — Then 8. take your
leave of him in a tender and affectionate manner, not with-
out giving him some hope that if the same sensible and
penitent frame continue, there may be mercy in reserve for
him: But beg of him whilst he has the use of his reason
not to omit any opportunity of crying mightily to God for

* See Burnet's Pastoral Care, p. 195, &c.
28

326 THE CHRISTIAN PASTOr's MANUAL.

mercy through the merits of Jesus Christ his son. — 9. In
your next visit (which should be soon after this) if you
find him penitent, exhort him to glorify God by making
an ample confession of his sins in private, with all their
heinous aggravations, and not to be afraid to see the worst
of himself; and if he has in any matter injured or de-
frauded others, you must insist upon it, as a mark of trbie
repentance, that he immediately make restitution or satis-
faction, if it be in his power. — Lastly. If his penitential
sorrow still continue, and you have reason lo believe him
sincere, you may begin to administer the consolations of
the gospel, and address him as you have been directed in
the case of the person before-mentioned under the like cir-
cumstances.*

CHAPTER VIII.

CONCERNING THE MINISTER'S CONDUCT TOWARDS HIS

PEOPLE.

Here it will be proper 1. To lay down some general
rules to be observed at all times. And 2. Some particu-
lar rules applicable to extraordinary occasions.

I. To lay down some general rules to be observed at all
times.

Previous to these I would desire you to observe these
two things. 1. Arm yourself with resolution, and prepare
to meet with difficulties and contempt. The nature of
your office implies the first, and all the dignity of it will
not secure you from the last. But if you behave prudent-
ly and faithfully in it, you will meet with contempt from

* See Spink's Sick-man Visited. Ostervald de la visits des Malades.

THE STUDENT AND PASTOR. 327

none but those who deserve it, and whose esteem would be
no honour. 2. Study the true nature of Christian humihty:
and let your mind be clothed with it as its greatest orna-
ment. But distinguish between that dastardly meanness
and pusillanimity which makes you ashamed to look in
the face, and speak in the presence of your superiors, (and
may tempt you to an abject compliance with all their hu-
mours,) and that humility which arises from a reverence
of God, a consciousness of your own defects, the difficulty
of your work, and the knowledge of your character.*
This will teach you to bear contempt with dignity, and ap-
plause with decency ; the latter perhaps you will find not
less difficult than the former. Let the knowledge of your-
self be your guard against that vanity of mind which will
be apt to steal into it when you hear the approbatjxDns or
commendations of men."!" Thus armed with resolution
and humility, let your principal care be,

(1.) To be faithful to God and conscience; and take
care that nothing betray you into such a behaviour upon
any occasion, for which your own mind will reproach you
in secret. And a steady regard to this rule will lead you
to decline the most usual and dangerous temptations.

(2.) Let your conduct to all be inoffensive, beneficent
and obliging. Make it your practice, and it will be your

* Laudata est in sacris Tateris Humilitas, damnata superbia ; sed
est Humilitatis genus quo nihil est detestabilius ; est et superbiBe
genus, quo nihil laudabilius. — Erasra. Eccles. p. 191.

■f Non solum adversus sinistra populi judicia, adversus malitiam
etiam pie dicta calumniantium, adversus siinultates illorum quibus
ob vitam corruptam in visa est Veritas, sed etiam adversus acclama-
tiones, et applausus hominum laudantiura, debet habere solidum et
immobilem spiritum. Id. p. 20.

328 THE CHRISTIAN PASTOr's MANUAL.

pleasure, to do some kind office to every one to whom you
have a power and opportunity of doing it with prudence.
And let the Emperor Titus's rule of conduct be yours, not
to let one day pass, if possible, without doing some good
to one person or other.

(3.) Visit your people in a kind and friendly manner,
as often as it suits with your convenience and theirs. This
is the business of the afternoon. For the whole morning,
and as much time as you can redeem at night, should be
devoted to study. Where your visits are most pleasant
and profitable, and most expected and desired, pay them
most frequently. But where there is any prospect of doing
good to any in your flock, there you should sometimes pay
your visits, though it be to the poorest persons, and espe-
cially when they are in trouble. And in all your visits
take some opportunity of making moral remarks, or drop-
ping some useful instructions, or leaving some good rule,
or religious observation for their benefit. But this must
be done not with a magisterial authority, or ministerial air,
but with all the freedom and ease imaginable, en-passant
and when it rises naturally out of the subject of the conver-
sation.

(4.) Throw off all affectation, parade, stiffness, morose
conceit, reserve, and self-sufficiency. Let your ambition
be to be distinguished by nothing but real goodness, wis-
dom and benevolence. And be courteous, free, conde-
scending, affable, open, unreserved and friendly to all.
But amidst all your freedoms, forget not the dignity and
decorum of your character.*

* Est autem non vulgaris prudentiae, sic esse mansuetum erga om-
nes, ut tameii officii authoritatem tuearis; sic esse familiarem, mo-
destum et comem erga subditos, ut familiaritas et lenitas non pariat
contemptum. — Erasm. Eccles. p. 166.

THE STUDENT AND PASTOR. 329

(5.) Circumspectly avoid every thing that may give
them unnecessary offence, whether by word or conduct,
though it be in matters of indifference. You may possibly
in point of fidelity be obliged to give them offence in some
important things; in all others therefore you should en-
deavour to conciliate their esteem and respect. It shows
much weakness and little prudence and candour to be ob-
stinate and tenacious of little things, whether modes, cus-
toms, or phrases, which are offensive to others. It is not
walking charitably, nor following the things that make for
peace; and is a violation of the Apostle's rule of becoming
all things to all men.*' But see that your charitable con-
formity do not transgress the laws of sincerity.

(6.) Above all, let your character be a fair copy of the
virtues you preach ; and let the documents of the pulpit be
exemplified in the conduct of your life. A minister should
abstain from the appearance of evil; not only from things
criminal, but from those which may be interpreted to his
dishonour, and reported to his disadvantage. f Vide etiam
supra ch. 2. ad finem.

(Lastly.) Be much in prayer for wisdom, strength, pru-
dence, and capacity equal to your work and difficulties.
This you will find as necessary as your most important

* Qui dum omnibus sese accommodat, tarn varius est, ut interdum
videatur sibi contrarius, cum sibi maxime constet undique, Id. p. 35.

■(■ Ecclesiastae perpendendum est, quaedam ejus esse generis, ut
quanquam absint a crimine, tamen quoniam pra3 se ferunt malam
speciem, non absint a criminis suspicione. Ab his quoque circum-
specto cavendum est ecclesiastae, — quae per se non crimina sunt,
tamen maligno vulgo ad obtrectandum quam ad obtemperandum
procliviori praebent male suspiciandi maleque loquendi materiam. —

lb. p. 27.

28*

330 THE CHRISTIAN FASTOR's MANUAL.

studies. But take care that your private transactions with
God, be very serious, solemn, and sincere; apd let your
endeavours go along with your prayers.*

II. To lay down some particular rules applicable upon
extraordinary occasions ; or proper to regulate your con-
duct towards persons of different characters.

(1.) What is a right conduct towards those from whom
you have received abuse, contempt, or just cause of offence ?

1. Your first care must be to guard your passions.
Keep your temper, and banish all vindictive resentments.
If possible never think of it ; but be sure not to harbour
the thoughts of it, which will but chafe and corrode the
mind to no purpose. Be satisfied with a consciousness of
your innocence, and consider the injurious person as an
object of your pity rather than indignation. 2. As you
must endeavour to forget the offence; 3'ou must not only
cease to think, but forbear to talk of it, unless it be with
an intimate friend to ask his advice. 3. You may law-
fully decline the company of the person who has thus in-
jured you, and break off a familiar commerce with him, as
you cannot look upon him as your friend. But take every
opportunity of doing him good that lies in your power.
4. Embrace the first opportunity and overture of re-esta-
blishing a good understanding and renewing your former
amity. And, Lastly. In all cases of this nature, let it be
remembered that the misconduct of others towards you.

* Ab eo petendum cest qui solus largitur vera bona, petendum au-
tem non oscitanter, sed assiduis simul et ardentibus precibus, nee
modo votis postulandum est, ut detur, sed bonis etiam operibus

ambiendum, ut quod datum est servetur, et indies augescat.

Id. p. 22.

THE STUDENT AND PASTOR. 331

will not justify yours towards ihem, that you are still under
the same obligations to walk by the rules of that wisdom
which is from above, which is first pure, then peace-
able, <SfC.

(2.) What is a right conduct towards narrow, bigoted,
censorious Christians, who are proud of their orthodoxy,
and zealously attached to party notions ?

1. These persons must by no means be disputed with
or opposed, because whilst they have much more zeal than
knowledge, they are very apt to be warm and angry at
anv argument that is levelled against their favourite senti-
ments ; and much more if they cannot answer it. And
whilst bigotry blinds their minds, they are not capable of
seeing the force of an argument; much less of being con-
vinced by it: they should therefore be treated like froward
children, or persons in a passion. 2. Take every oppor-
tunity of secretly undermining their false notions, (espe-
cially if they be dangerous) by hinting at their bad conse-
quences ; or by setting the opposite doctrine of truth in a
strong light from Scripture. But dwell not long upon it,
least they apprehend themselves particularly aimed at,
which they will not fail to resent. 3. Treat them with
the utmost marks of freedom, tenderness, and friendship,
to convince them that your sentiments of doctrine (though
opposite to theirs) create in you no disafTection to them.
4. Endeavour to make them sensible of the much greater
importance of those things in which you agree with them;
and press them powerfully on their consciences ; and when
they once come to feel the weight and force of these, they
will gradually abate of their zeal for lesser things. And
this is the only (at least the best and safest)way to con-
vince them that these things on which they have misplaced
their zeal are to be reckoned amonojst the minutice of di-

332 THE CHRISTIAN PASTOr's MANUAL.

vinity; for nothing is more natural and common, than for
the mind to raise the importance of a subject, in proportion
to the zeal it expresses for it. Otherwise it would lie under
the constant self-reproach of being governed by a blind
irregular zeal. And as their zeal for any particular doc-
trine has fixed the importance of it, before their under-
standing has precisely weighed it, to go about to argue
against that importance would be to argue against their
zeal, i. e. their passions, which is a very unequal encoun-
ter, and altogether vain. 5. Take occasion often to ex-
pose the effects of bigotry in other instances to their view,
whereby they may possibly become sensible of their own.
But let the instances be so distant, (or if near so artfully
insinuated) that they may not be sensible of your design.
6. Come as near to their sentiments as you possibl}'^ can,
(w^hen your subject leads you that way) and show them
the plain reason why you cannot come nearer. Lastly.
Refer all to plain Scripture, and resolve to adhere to that,
both for the confirmation of doctrine, and the confutation
of error ; and by removing their mistaken 'sense of Scrip-
ture, open to them the first source of the errors they have
imbibed.

(3.) What is a right conduct towards those that are in-
clined to infidelity 1

1. As these are but bigots of another rank, they must
be treated with the same tenderness, caution, and prudence.
The latitudinarian and narrow bigot will be equally in-
flamed by a violent opposition ; for they both lay an equal
claim to superior wisdom, and eagerly demand (what, if
you would keep them in humour, you must not be back-
ward to pay) some compliment to their own understanding.
But 2. As these are the great champions of reason, and
will admit of no other weapon in the hand of their anta-

THE STUDENT AND PASTOR. 333

gonist, be sure to be expert at that, and insist upon it that
your adversary uses no other ; i. e. that he do not put you
off with sophistry, paralogism, illusion, equivocation, ridi-
cule, buffoonery, clamour, confidence, passion, or grimace,
instead of solid argument and plain reason. Keep him to
his point. Admit nothing but what you understand ; and
nothing but what he understands himself: And take care
that he do not entangle you in a wood of words, or blind
your eyes with dust, or prevent your seeing distinctly the
point in hand by holding a cloud before it ; or lead you
from it by diverting to another subject, when he, is pinched
and piqued by an argument he cannot answer. 3. If your
adversary be a person of sense, learning, and ingenuity,
the most effectual method to draw him to your opinion, is
by a strong appeal to those good qualities, whereby he will
convince himself. — 4. If his self-conceit be unsufferable,
and hi3 ignorance ridiculous, it may not be amiss some-
times to mortify the former by exposing the latter. — 5. In-
sist upon it that if his regard and esteem for natural reli-
gion be sincere, that will engage him to think favourably
of the Christian institution, which has refined and exalted
morality to its utmost perfection : that there is no honest
Deist but (whatever he believes) would heartily wish
Christianity to be true. — Lastly. If you observe him ca-
pable of serious impressions, urge him to consider serious-
ly the dreadful risk he runs whilst he pawns his immortal
soul upon it that Christianity is an impostiu'e ; and how
unavoidable his ruin, whilst he continues wilfully to neglect
it : Because if Christianity be true, the sentence of con-
demnation denounced against him (by the great author of
it) for resolving not to believe it, must be also true. Vid.
John iii. 36.

( 4. ) How should we conduct ourselves as faithful and
judicious ministers towards melancholy, dejected and doubt-

334 THE CHRISTIAN TASTOR's MANUAL.

ing Christians ? As this is a frequent case, and often at-
tended with no small difficulty, I shall consider it more
particularly.

The first thing to be considered is the true source and
original of this melancholy gloom and dejection of mind :
Whether it arises from bodily disorder, worldly losses and
afflictions, some grievous sin committed, or from an exces-
sive apprehensiveness and timidity of spirit. Perhaps the
person himself may impute it to none of these, but either
to the divine desertion, or the buffetings of Satan. But
these must carefully be distinguished and explained, be-
cause they are frequently mistaken ; and then according to
the true source of their spiritual trouble must be your ad-
vice and address to them.

If you have reason to believe that the troubled state of
their mind is owing principally to a bodily disorder, or
some obstruction or dyscracy of the animal fluids, you
should recommend to them a physician, or prescribe them
physic, the cold bath, constant emploj'ment, or exercise in
the air.*

If their sorrow or settled melancholy of mind be the
effect of some worldly losses and afflictions, you must en-
deavour all you can to alleviate it, by showing them how
many ways God can (if he pleases) make up to them the
loss they have sustained ; how many wise and kind ends
may be answered by it ; that the scenes of life are varia-

*The greater part of those that think they are troubled in mind,
are melancholy hypochondriacal people, who, what through some
false opinions in religion, what through a foulness of blood, occa-
sioned l)y their inactive course of life, in which their minds work too
much, because their bodies are too little employed, fall into dark and
cloudy apprehension ; of which they can give no clear nor good ac-
count.— Burnet's Past. Care, p. 199.

THE STUDENT AND PASTOR. S35

ble : After night comes the day. Beseech them to put
their hope and trust in God as a gracious and indulgent
Father ; and urge every topic of consolation proper to be
used in a time of worldly adversity.

If the disconsolate state of their mind be the effect of a
melancholy constitution, the case is still more difficult, and
belongs rather to the physician's department than that of'
the minister. The latter can have but small hope of ad-
ministering any proper relief, because the person is not
capable of reasoning or thinking justly, and there is some-
thing within him that obstructs the avenues to his heart,
which must first be removed before comfort can find its
way to it. All that can be done in this case, is to per-
suade him, if you can, (of what he will find it very hard
to believe) that he sees every thing in a wrong light, and
is not at present a competent judge in his own case ; and
therefore ought not to believe his thoughts. Ask him if
he never judged more favourably of his spiritual state here-
tofore than he does now ; and whether he was not a more
capable judge of his case then than he is now ?

If the trouble of his mind arise from the reproaches of
conscience for some grievous sin committed, your way is
then more direct and plain. If you have reason to be-
lieve that this sorrow of heart is the effect of a true peni-
tential remorse, you are then to lay before him every pro-
per topic of consolation the gospel admits, viz. the riches
of the divine mercy, the merits of the blood of Christ, the
extent and efficacy of tree grace, the precious promises of
the gospel, and the examples of God's mercy and wonder-
ful compassion to humble penitents; and conclude all with
an earnest exhortation to trust his soul in the hands of
Christ, and to rely on the mercy of God in the way of a
steady conscientious obedience.

336 THE CHRISTIAN PASTOR's JIANUAL.

If it arise from an excessive apprehensiveness and
timidity of spirit, and you have cause to believe the per-
son's state is much better than he fears, you are then to
fortify and encourao;e his heart by referring him to his own
past experience of what God has done for his soul ; the
various tokens of his favour to him in the former scenes
of life, and in the several methods of his grace and provi-
dence. Urge upon him the exercise of a lively faith, en-
couraged by the grace of the gospel ; and convince him
that it is no less wrong and prejudicial for a person to think
too ill than to think too well of himself : that as he is in no
danger at all of the latter, advise him for the honour of
God, the credit of religion, and his own peace and com-
fort, to guard against the former, where his greatest danger
lies. Again,

If the melancholy and dejected soul have a pious turn,
and imputes his present darkness to what he calls divine
dereliction, or the hidings of God's face, explain that affair
to him ; and tell him that his want of that spiritual joy and
comfort he once found in his soul may be owing to other
causes ; the present low state of his spirits, a distempera-
ture of the animal frame, the influence of external objects
and accidents, or a concurrence of all these: that nothing
is more variable than the frame of the human mind, that
we are not to think that God's regards to his own children
vary with that; this is a great mistake, and a mistake that
is greatly dishonourable to him ; that whilst he sees them
upright, sincere, humble, obedient and dependant, his re-
gards to them are always the same, whatever they may
think of him ; that God never hides his face from his peo-
ple till they withdraw their hearts from him ; that unless
good manners will not permit you to forbear your visits
you will then have a fair opportunity of insinuating some

THE STUDENT AND PASTOR. 337

they forsake him he will never depart from them ; that the
hidings of God's countenance (which the Psalmist so
often complains of) generally, if not always, refer to the
external dispensations of God, or outward providential af-
flictions, not inward spiritual desertions ; when the distress
of his circumstances vi'^as so great that God might seem to
have forgotten and forsaken him, and his enemies might be
ready to put that construction upon it.

Lastly. If the person imputes the trouble of his mind
to the buffetings of Satan, explain that affair to him. Let
him know that though in some cases that evil spirit may
have an agency in creating some spiritual troubles, yet he
has no more power over the mind than what it pleases
God to give him : that his influence (be it what it will) is
controlled and limited : that the most he can do is to sug-
gest sinful and troublesome thouglits, which we may and
ought to repel : that the Holy Spirit has a counter-agency
to inspire good and holy affections : that by indulging Jjo-jr-;-
excessive grief and gloomy apprehensions, we give the
devil an advantage over us, and even invite his tempta-
tions : and finally, we ought to take especial care to dis-
tinguish between the agency of Satan and the operation
of natural causes, and not impute those things to the devil
which are owing to our own folly and weakness,- or are the
physical effects of external objects.

(5.) What is a right conduct towards the licentious and
profane ?

1. Whilst you behave towards ihem with civility and
discretion, it will be advisable to decline a particular inter-
course with them. A minister's behaviour towards men
should in a good degree be regulated by their moral char-
acters. 2. In case they seek your more intimate friend-
ship by kind and benevolent offices, so that gratitude and
29

338 THE CHRISTIAN PASTOr's MANUAL.

good manners will not permit you to forbear your visits,
you will then have a fair opportunity of insinuating some
necessary and gentle admonitions ; either by way of story,
similie, repartee, raillery, or reproof suitable to the subject
of the discourse or the temper they may be in: which (if
it take effect) will prepare your way for a more free and
close remonstrance. 3. Always open a way to the heart
on that side where you find the easiest access. Some are
most touched with a sense of honour, and a regard to their
reputation; others with a view to their interest; others
must be allured by an easy, gentle, rational address; and
others will yield to nothing but close and warm reproof;
But take particular care to know the ruling passion of the
person you address, and, if possible, to bring that over to
your side. 4. Beg of them to erect their hopes, and ex-
tend their views as rational beings designed for an immor-
tal existence, and not forget their connexion with another
world ; for to provide only for the present, and live from
hand to mouth, is to act far below the dignity and design
of human nature. 5. If they have any taste for reading,
put into their hands such books as are most suited to their
capacity, taste and character. Lastly. You should fre-
quently address them from the pulpit: But your public
address (while it is strong and animated) must be general,
and have nothing in it that is distinguishing or appropria-
live; that the audience may have no room to think that
any person is particularly intended in the animadversion;
for though they bear to be preached to, yet no man loves
to be preached at.

(6.) How are we to behave towards the grossly igno-
rant and careless ?

1. Endeavour to rouse them to a sense of religion and
their dependence on God, by a seasonable improvement of

THE STUDENT AND PASTOR. 339

some awakening providences ; e. g* their own sickness,
or worldly disappointments ; the death of a friend, or some
public calamity. 2. Represent to them the most important
and affecting subjects of religion, in the strongest light and
plainest language : e. g. the shortness of time ; the awful-
ness of eternity ; the certainty and near approach of death ;
and the terrors of the final judgment. 3. If you find that
your conversation is agreeable to them, frequently visit
them in a free and friendly manner ; and take care that
there be nothing dogmatical or authoritative in the advice
you give them : but let all appear to proceed from a com-
passionate concern you have for the interest of their souls.

4. As they are but children in understanding they must
be dealt with as such : put the plainest and most affecting
books into their hands ; and take care you do not feed
them with strong meat, when they stand in need of milk.

5. It will not be amiss in some part of your sermon (espe-
cially in the application) to adapt yourself in particular to
their capacity and condition, that they may not only under-
stand but feel what you say : for these sort of hearers
(both amongst the high and low) perhaps make a much
larger part of our audience than we imagine.

(7.) What is a proper behaviour towards those who are
superior to us in rank and fortune?

1. Readily pay them the respect due to their distinction
and character. If their temper and conduct be not alto-
gether such as you could wish, yet that will not excuse
you from a civil, decent and obliging behaviour towards
them. You must remember your duty to others, however
Ihey may be deficient in theirs to you. But if they treat
you with kindness, friendship and affection, they claim
your gratitude, honour and esteem ; which will prompt
your endeavours to oblige and serve them every way you
can. But 2. be free, open, conversable and discreetly un-

340 THE CHRISTIAN PASTOr's MANUAL.

reserved before them. Absence of mind, distance of be-
haviour, formality of address, stiffness of manner, or af-
fected silence, is always ungenteel and disgustful ; and es-
pecially in the presence of superiors. 3. Preserve a gene-
rosity and manliness of temper and address ; and show no-
thing of a mean, low, timid, servile spirit ; that is not only
dishonourable to your own character, but infers a bad
compliment upon theirs. They are not tyrants ; nor if
they were must you submit to be their slaves. And re-
member that if they are sensible and genteel, wise and
good, they will consider their superiority to you in one re-
spect, as balanced by that of yours to them, in another ;
theirs may be most showy, but perhaps yours may be most
valuable. 4. Forget not the dignity and decorum of your
character. There is something you owe to that as well as
to the distinction and opulence of your friends. And while
this is your guard against incidental levities and a compli-
ance with sinful customs, it is by no means inconsistent
with pure wit, innocent humour, and seasonable cheerful-
ness : which if attended with good sense and an obliging
natural behaviour, will be no less agreeable in the com-
pany of your superiors, than in that of your equals. 5. Do
and say all the obliging and agreeable things you can, con-
sistent with truth and conscience and the honour of your
function. And then 6. take every opportunity of insinuat-
ing something (conformable to the duty of your office)
which may be serviceable to their spiritual interest, and
helpful to their moral character. Lastly. Make a prudent
and seasonable use of your interest in them, for the relief
of your poor neighbours; whose distresses maybe better
known to you than they are to them.

(8.) What is the proper behaviour of a minister towards
the poor of his congregation ?

This must be regulated by their moral character. 1. If

THE STUDENT AND PASTOR. 341

their character be immoral or profane, as they will not be
very fond of your company, they will take no offence if
you forbear to visit them; but they should not be wholly
neglected. Genteel, kind and candid reproof, prudently
and seasonably given, may have a good effect when they
come to reflect upon it coolly : and a seasonable relief to
them in their distress will add weight to your admonitions,
and will give them such impressions of your charity, as
will better dispose them to receive your instructions. 2. If
they be serious and well inclined, and you find yourself
agreeable to them, you should frequently call upon them ;
and though your visits be short, they should be free, friend-
ly, condescending and courteous; and always leave with
them some spiritual, moral, or religious instruction, suited
to their taste, understanding and circumstances. Be ready
to advise and help them in every thing you can. If you
see a good heart at bottom, and especially a humble spirit,
make the greatest allowance for their ignorance, prepos-
session, or infelicity of temper : and when there is need of
reproof let it be preceded by the sincerest expressions of
love, and by real acts of friendship. If they are willing to
open the state of their souls to you, attend to it with pa-
tience and care, that you may administer the most suitable
advice and comfort. Have a particular regard to their ca-
pacity in your public exhortations. To the poor the gos-
pel is preached. And as these sometimes make up the
bulk of a congregation, and their souls stand as much in
need of spiritual nourishment, as those of greater know-
ledge and comprehension, they should be always fed with
food convenient for them.

(Lastly.) In what manner ought a minister to behave
towards those who have fallen into notorious sins 1

This must be regulated by the disposition, character and
29*

342 THE CHRISTIAN PASTOIi's MANUAL.

temper of the offender. The sensible and penitent must
be treated one way, the obstinate and impenitent another.
The following method in general will perhaps be found to
be the most prudent and effectual.

1. Previous to all reproof should be a circumstantial
knowledge of the fact you reprove. 2. Be sure that it be
criminal or indiscreet, and that the person guilty, is or
ought to be sensible of it; for if you reprove him for what
he is not guilty of, or what he is not sensible there is any
harm in, he will probably retort upon you the charge of
censoriousness. If there be guilt and indiscretion in his
conduct, and he not sensible of it, your business then is to
convince him of it ; and how much injury he may do liis
character by inadvertently allowino; those things as fit and
innocent, which are not so in him. And let your argu-
ments in proof of the guilt be taken from the circumstances
of the fact ; the character and relation he bears in life ;
the opinion of wise and judicious men ; the nature of
things ; and the testimony of Scripture. And then 3. see
that your reproofs be not too severe, 1 do not mean more
severe than the offender would choose, but more severe
than the nature and circumstances of the case require; or
more severe than is necessary for the justification of your
fidelity, and the reformation of the sinner.

Too much severity towards tender minds does more
harm than good. See Gal. vi. 1. " Brethren if a man be
overtahen in afavlt, ye loliicli are spiritual, restore such
a one in the spirit of meekness ; considering thyself, lest
thou also he tempted^* — 4. Take care least through a

* Ov yup d'Ts-Kac, &c. You must not only proportion your re-
proofs to the nature of the offence, but to the disposition of the of-
fender; least while you mean to heal the breach, you make the rent

THE STUDENT AND PASTOR. 343

fear of offending your brother, you do not offend God by
a want of faithfulness. Prov. xxvii. 6. " Faithful are
the wounds of a friend »'' It is the greatest piece of friend-
ship you can do him, and if he is wise he will think it so,
and more highly esteem you for it. Psal. cxli. 5. " hei
the righteous smite me, it shall be a kindnessJ''' — 5. Let
your reproof appear to flow from your love lo him, and be
administered with the utmost tenderness and wisdom.* —
Lastly. Leave not your offending brother without proper
directions for a better conduct.

CHAPTER IX.

CONCERNING THE DIFFICULTIES A MINISTER MUST EXPECT
TO MEET WITH IN THE EXECUTION OF HIS OFFICE j AND
HIS PROPER SUPPORT AND ENCOURAGEMENT UNDER THEM.

Some of these may arise,

(1.) From your own natural temper, which may render
you indisposed or unapt to some particular parts of the
ministerial office. But the most difficult duties by becom-
ing a habit, become easy.

(2.) No small difficulty may arise from the resolution
and labour requisite to put some of the forementioned rules

worse ; and in rectifying one fault, occasion a greater. — Chrysos-
tora de Sacerdotio, I. 2. p. 150.

* There may be ways fallen upon of reproving the worst men in
so soft a manner, that if they are not reclaimed, they shall not be
irritated or made worse by it ; which is but too often the effect of
an indiscreet reproof. By this a minister may save the sinner's
soul : he is at least sure to save his own, by having discharged his
duty towards his people. — Burnet's Pastoral Care, p. 194.

344 THE CHRISTIAN PASTOR 's MANUAL.

into execution. But this difficulty will in like manner di-
minish as this course becomes habitual. " In all other
professions, those who follow them, labour in them all the
year long ; and are hard at their business every day of the
week : and shall ours only, that is the noblest of all others,
make the labouring in our business an objection against
any part of our duty?"* And in proportion as our heart
is engaged in the work, the difficulty of it will grow less,
and our delight in it greater.

(3.) Another discouragement may arise from the seem-
ing singularity of this character ; and the general neglect
which ministers of all denominations discover of the duties
belonging to the sacred function : what you do out of con-
science they may impute to affectation ; which, instead of
procuring their esteem, may create their envy. But it is
a small matter to he condemned in the day that man
judgeth yotf, since you will be acquitted another day, when
he that judgeth you will be the Lord ; which is the proper
import of that passage, 1 Cor. iv. 3, 4. Or,

(4.) From the little success you meet with, notwith-
standing all your most earnest endeavours to promote the
spiritual interest, and eternal happiness of mankind. But
your future acceptance and reward will not be in proportion
to the success, but the sincerity of your endeavours. "j"

(5.) Your own weakness and infirmities both of body
and mind, may throw fresh discouragements in your way:
But these will be graciously allovved for ; and God requires
of none more than they have received. Vl we have re-
ceived but one talent, he does not expect so much from us,
as from those on whom he has bestowed ten.

* Burnet's Pastoral Care, p. 207.

f Burnet's Pastoral Care, p. 212, 213.

THE STUDENT AND PASTOR. 345

(6.) The ministerial character itself may subject you to
the contempt of some profane men : But if you adorn it
by the useful, upright conversation before described, 'tis
great odds but you secure their esteem and respect ; if not,
their continued contempt is your real honour.

(7.) From the different tempers, tastes, dispositions of
the people: But how you are to behave with regard to
these has been shown before; and no small degree of pru-
dence is required in this case.*

In a word, every view of the nature, difficulty, and dig-
nity of your office, may furnish you with a proper motive
and direction to a right behaviour in it."]* No valuable end
can be pursued without some obstruction, nor obtained
without some difficulty. Your employment is truly hon-
ourable and important ; and your encouragement, advan-
tage, and assistance, more than equal to the labour it re-
quires. If you be found faithful you shall not fail of a dis-
tinguished recompence, from the bountiful hand of that
good master in whose service you are engaged. And a
careful observation and practice of those rules of pastoral
conduct before laid down, (by the blessing of God) at once
adorn your character, increase your honour; exalt your
present joy, and enhance your future reward. :j:

* Nunc si reputemus in eodera populo, quanta sit varietas sexuura,
setatura, conditionis, ingeniorum, opinionum, vitae institutionis, con-
suetudinis. quanta oportet esse prsedituni prudentia ecclesiasticen,
cui sit temperanda oratio! — Erasm. Eccles. p. 36.

j" Ab humi repentibus curls erigat animum tuum, considerata
functionis dignitas : a prevaricatione deterreret delegantis severitas ;
socordiam exeludat suscepti numeris difficultas : industriam ac vigi-
lantiam exstimulet prsemii magnitudo, quod non ab hominibus, sed a
Deo erit expectandum. Id. p. 193.

t Quam Lselitiam, quam exultationem, quod repudium credimus esse
in pectore fidelis ecclesiastae, dum repetat quot animas'ipsius ministe-
rio, Dominus, SatansD tyranidi subtractas sibi vindicarit ! Id. p. 14.

THE CHARACTER AND DUTY OF A CHRISTIAN
PREACHER.

BY DAVID BOSTWICK, A. M.*
For toe 'preach not ourselves, hut Christ Jesus the Lord.

2 CORINTHIANS iv. 5.

Were I to give a brief and summary description of man's
original apostacy in few words, I would choose to say, that
it was a departing from God, the author and fountain of
blessedness, and retiring into himself as his last and ulti-
mate end : and that the sum of his moral depravity, con-
sists in an habitual disposition to treat himself, in the same
manner that he ought to treat the God of Heaven ; i. e. to
love himself supremely, and seek himself ultimately and
finally, and set up himself in one shape or another, as the
grand centre to which all the lines of his busy thoughts,
anxious cares, and subtile projects, bend, and in which
they terminate.

While he continued in his original state of moral recti-
tude, that God who was the author of his being, was his
beginning and end, his interest and attractive, his desire
and delight, and in a w'ord, his all. But when sin took
place in his heart, it warped the unhappy creature from
his God to himself; insomuch that self is now become all
to corrupt and depraved nature, even as God was once all
to nature uncorrupted and undepraved. Selfishness is
therefore now become the most active and reigning princi-
ple in fallen nature, and, like the first wheel in a grand

* Preached at Philadelphia before the Synod of New York, May
26, 1758.

CHARACTER AND DUTi' OF A TREACHER . 347

machine, sets the whole world in motion. For if we sur-
vey the conduct of busy mortals, in the various ranks and
degrees, characters and circumstances of life, we shall
easily perceive that self is the idol they are naturally dis-
posed to worship, and selfishness the grand interest to
which they are by nature entirely devoted.

We find ourselves in the midst of an active busy world,
the inhabitants of which are ever engaged in some vigorous
pursuits. But what are they pursuing ? AVhat is the
governing principle of their actions? And what the centre
to which they bend, and in which they terminate? Are
they labouring for God as their ultim-ate end, or for them-
selves ? When the merchant compasseth sea and land, in
search of a worldly treasure, does he this for God, or for
himself? When the soldier boldly enters the field of bat-
tle, faces death in its most hideous forms, and opens his
bosom to the most pregnant dangers, does he this for the
honour of God, or for the honour of himself? When the in-
dustrious tradesman rises early, and sits up late, and eats the
bread of carefulness, and fills up his swift succeeding hours,
with the most painful and assiduous labour, does he labour
ultimately for God, or for himself? When men of supe-
rior rank, and greater affluence, devote their wasting mo-
ments to the fashionable diversions, and pleasurable en-
tertainments of life, do they this to please and glorify God,
or to please and gratify self? In a word, what is it in
general that men live for, and what are they doing in the
world ? What are their thoughts spent, their words
spoken, their hands employed, and their time improved for?
Is it for God, or themselves ? Alas, how easy it is to see
the awful prevalence of this corrupt and accursed principle!
It is self that rules kingdoms, that governs families, drives
on their trade, manages their worldly business ; that

348 THE CHRISTIAN PASTOR's MANUAL.

chooses even their religion, and influences their whole con-
duct ; that lies at the root and bottom of all their actual
sins, makes them ungodly, and keeps them ungodly, and
is their very ungodliness itself.

And, O ! that it might be said, with undoubted truth,
that notwithstanding the general prevalence of this detesta-
ble principle, among the various ranks and orders of men,
there. is at least one order exempted from the general
charge ; and that none who sustain the sacred character,
are influenced by mercenary principles, or selfish motives ;
but that each individual could safely adopt the language of
the apostle, in behalf of himself and brethren, "We preach
not ourselves, but Christ Jesus the Lord."

In the preceding chapter, the apostle had been magnify-
ing his office, on account of the excellency and glory of
that gospel, which was the subject of it : And in this, he
vindicates the ministry of the apostles and gospel ministers,
from the unjust accusations of false and judaizing teachers,
who had charged them with walking in craftiness, and
handling the word of the Lord deceitfully. He avouches
their sincerity, that they renounced the hidden things of
dishonesty ; and as a proof of their integrity, he assures
them, that their business was to preach Christ, and not
themselves. " We preach not ourselves, says he, and
therefore are not a set of designing men, as our accusers
would insinuate ; self is neither the matter, nor the end of
our preaching ; we neither teach our own notions, passions,
or prejudices, for the word of God, nor do we seek our-
selves, or the advancement of our secular interest and
glory : but we preach Christ Jesus the Lord, and endea-
vour to make him known to the world, in each of these
amiable characters, as the Messiah, the Christ of God, as
Jesus, the Saviour of men, and as Lord and King in his

CHARACTER AND DUTY OF A PREACHER. 349

church ; and to advance the interest of his glorious king-
dom among men."

From these words I shall attempt to show,

I. What that selfishness is which the apostle here disclaims ;
or, when ministers may be said to preach themselves.

II. I shall consider some of the operations of that selfish
principle, in those particular instances, that tend to dis-
cover its reigning dominion. And then,

III. Show what it is to prea9h Christ Jesus the Lord.
And lastly, improve the whole.

Let us then inquire,

I. What that selfishness is which the apostle here dis-
claims, &c. And to set this in a proper light, and prevent
mistakes, I must observe negatively. 1st, It is not that
regular self-love that induces ministers to zeal and faith-
fulness in the discharge of their sacred trust, from the con-
sideration of future rewards and punishments. There is a
self-love implanted in human nature that is consistent with
complete rectitude, and therefore is not the effect of our
moral depravity. This Adam had in his state of perfect
innocence, or else the promises of rewards would have
been no inducement to obedience, nor would the severest
threatenings have deterred him, in any measure, from diso-
bedience. It is not, therefore, a criminal selfishness, for
ministers to have a suitable regard to their own future and
everlasting interest, and to be influenced to diligence and
industry, in their great important work, by motives drawn
from those future and eternal realities. It was doubtless
agreeable to the God of heaven, that Ezekiel the prophet
should be influenced to faithfulness, in giving warning,
from that awful consideration, that the " blood of those
that perished, should otherwise be required at his hand."

And when the apostl^ urged Timothy to " take heed to him-
30 '■

350 THE CHRISTIAN PASTOR's MANUAL.

self and his doctrine, and continue in them," he would
have him influenced by these considerations, that he
"should save himself, and them that heard him." Nor
was even St. Paul entirely above the influence of this mo-
live, when he gave this reason, why " he kept his body
under subjection ; lest when he had preached to others,
himself should be a cast-away." It was not an unrea-
sonable selfishness in the prophet Isaiah to take encourage-
ment under all his complaints, and be animated in his
work, from the consideration that " though Israel was
not gathered, yet he should be glorious in the eyes of the
Lord."

2dly. This disclaiming ourselves does not imply a total
disregard to our reputation and character among men ; for
on this, the success of our ministry, and consequently the
advancement of the Redeemer's kingdom, may, in some
measure, depend. If the character of a gospel minister is
stained with false and ill-natured aspersions, this tends to
mar his influence, and consequently his usefulness : It is
therefore noways inconsistent with a gospel self-denial, to
seek a vindication of himself and his abused reputation.
The apostle himself does so, in this and his other epistles ;
and says, no man shall stop him in this boasting. It ever
becomes the ministers of Christ to have a tender regard to
their reputation and character, as subservient to the great
ends of their ministry, and in which the honour of Christ,
and the interest of religion, is nearly concerned. It be-
comes a bishop to be blameless, and an officer in the
church of God to be of good report ; yea, and to maintain
the authority of his sacred character, " and let no man
despise him." Indeed if our reputation among men of
carnal corrupt minds, suffers for our faithfulness in the
discharge of our sacred trust, and " men speak all manner

CHARACTER AND DUTT OF A PREACHER. 351

of evil against us falsely for Christ's sake, (which is not
at all uncommon) in this case, our honour, interest, and
reputation, and even life itself, is to be given up, and made
a willino; sacrifice to the honour and interest of Jesus
Christ ; " not counting our own life (much less our name
and reputation) dear, that we may finish our course, and
the ministry we have received of the Lord Jesus.

But, secondly, and positively, the selfishness here dis-
claimed, is, in general, that which stands in direct opposi-
tion to the honour of God, and the interest of Jesus Christ.
That sets up self in the room and place of God, incur es-
timation, affections, intentions and pursuits ; and disposes
us to love and value ourselves in the same manner as we
ought to love and value the God of heaven ; to prefer our
honour to his honour, and our interest to the interest of
Jesus Christ ; and in a word, to regard ourselves supremely,
and seek ourselves ultimately and finally, and to be in-
fluenced inordinately, in one shape or other, by mercenary
views, and selfish motives, in all we do. It is, therefore,
nothing less, on the whole, than a direct contending with
the God of heaven, and maintaining a dispute with him,
who shall be most loved and regarded by us, he or we, and
whose honour and interest shall be primarily and ulti-
mately pursued, his or our own.

But more particularly, this selfishness in public preach-
ing may be considered both materially and formally ; or as
it respects the subject matter, and the formal manner, of our
preaching.

1st Then, ministers may be said to preach themselves,
when the matter of their public preaching is such that it
tends rather to promote self-honour and self-interest, than
the honour of God, and the interest of Jesus Christ.
When the substance of their sermons is only "the enticing

352 THE CHRISTIAN PASTOr's MANUAL.

words of man's wisdom, calculated rather to gratify men's
curiosity with pleasing speculations, than to pierce their
hearts with pungent convictions ; and has a greater ten-
dency to please their fancies, than to convert and save their
souls. When in the matter of their preaching, they con-
form to men's vitiated taste and corrupt humours, and ra-
ther soothe and flatter, than strive to awaken and alarm
their consciences ; endeavouring rather to win them to
themselves, and gain them over to their own self-interest,
than to win them to Christ, and convert them to God. In
a word, we are awfully guilty of this criminal selfishness,
when our sermons have rather a tendency in their matter
and composition, to commend ourselves, than to commend
the Lord Jesus Christ ; and to beget in the corrupt hearts
of our hearers, an esteem of our persons, gifts, and abili-
ties, rather than of the person, glory, and offices of the
great Redeemer, the ever adorable God-man Jesus Christ.
2dly. This selfishness respects the form as well as the
matter of our preaching, i. e. the governing principle from
which we act in our public ministry, and the ultimate end
we have in view. And this is doubtless the principal thing
here intended ; for be the matter of our preaching ever so
good, yet self may be the root and bottom of it all, and
the object of our principal aim. Nothing is more evident
than that we may do the work of God, and that which is
really so, as to the matter or thing done ; and yet not do it
for God, as to the formal manner, but rather for ourselves.
Thus Jehu did the work of the Lord when he executed the
vengeance of Jehovah on the house and family of wicked
Ahab; and when he broke down the images of Baal, and
restored Israel from idolatry ; and yet he did it not for
God, but for himself, as appears by his proud boast, "come
see my zeal for the Lord of Hosts."

CHARACTER AND DUTY OF A PREACHER. 353

It is not at all inconsistent to say, that ministers may
calculate their sermons, both as a matter, method, and
manner of delivery, so as to have an aptitude and tendency
to answer the great ends of preaching, and yet may preach
themselves, as to the principle from which they act, and
the ultimate end they have in view. Nor is it at all to be
wondered at, if in a time when the most zealous, lively,
and practical preaching, the most earnest addresses to the
heart and conscience are in vogue, and tend most to re-
commend the preacher, and promote his reputation, that
mere selfish principles should induce men to attempt these,
and even strive to excel therein. So that though we preach
ever so well, as to the matter and method of our sermons,
and with ever so much apparent zeal and fervour, in the
delivery of them, yet if we fail as to the formal manner,
and aim chiefly and ultimately at ourselves, our honour,
interest, and reputation, we are found guilty of that crimi-
nal selfishness which the apostle disclaims ; and are mak-
ing idols of ourselves by treating ourselves in the manner
we ought to treat the great God of heaven and earth. This
is the selfishness here disclaimed, and this it is for men to
preach themselves. I am

II. To consider some of the operations of this corrupt

principle, in those particular instances that tend to discover

its reigning dominion. In every unsanctified heart, self in

one shape or other is ever uppermost, and has an entire

ascendancy and governing influence in every thing they

do. When, therefore, men of this character take upon

them the office of the gospel-ministry, self must be their

grand motive, and their principal inducement. For, though

a faithful discharge of this important trust requires more

self-denial that any employment under the sun, yet there

are many things in the sacred office that may be alluring
30*

;^M THK CHRISTIAN TASTOR's MAXVAL.

bails to men of cornipi and soltish minds. A tolerable
maintei>ai>ce» or coin fo riable subsistence in the world, may
be an indi>cenx"^t to such as know not better how to pro-
vk^ tor ibemsehTiS : whix like the unjust ste\*-ard, are un-
w illing to dig and ashamed to beg. and then?lbre choose
this raiber than a nx^aner emplo\ nx^nt. Tbus. in the de-
geftCTaie tinx>s ot' the chun:h ot* old, men would »* crouch
for a pie\?e of silver, and say, put me, 1 pray thee, into the
priest's office, thai I may eat a piece of bread." And hence
that bitter complaint, that " the priests taught for hire, and
the prophets divined lor money ;" and on this account they
w>M^ called *"" gneedy dogs that could ne\^^r have enough,
and sbephejvis that did not understand, looking every one
ibr his gain from his quarter."' Let none understand me
as though I insinuated, that ministers have not a right to
insist on a sufficient maintenance and an honourable sup-
'^?~: ; for whatever a carnal selfish world may imagine, it
vm/- be tound true at last, that God (and not man) »* hath
oraainod that ihey who preach the gospel should li\'e of
:bt gospel." Nor do 1 in the least doubt, but the too gen-
eral neiilect of this duty among people to their ministers,
is one of the crying and God-provoking sins of the pre-
sent day. (See Mai. iii. S, 9, 10.) What 1 am proving
is, that sself, in its reigning doa:iinion. may influence men to
underrake the sacred employn::ent with such sordid views.
And this is necessanly supposed, in the apostle's llnequent
eihortaticas to minisieis, " not to be greedy of filthy lu-
cre, Dor be given to filthy lucre, nor teach things for fil-
thy lucre's sake." The inducen>ent of the apostle himself
(as of every other faithful minister^ was vastly didereni.
A necessity, says be, *• is laid upon me, and wo is me if 1
preach not the gospel.*' And he could say, with the ut-
zDo^ ancerityjio the Corinthian church, " I seek not yours,
bat TOO."

csakjlctek An vrrr or a r?Kj&rsrE?. ^9

Apam^ 9. life oTsendj, aad as ofponoi^ftj lo lontiaa cue
widb the irarioas ifin) iv— 'fi of
maj bea»iBdiw.Miw'«ifc>tiKMe wtohweawrmfer
lalioa, aad wcoy tr ■Jfi»|;fn ih'ni' ibiI naiii ■■■[

Aad, ■pmM jov fcefieve it, Sn? Hae!
aad inMrmrr of a MMwater^g Kfe, hy ihoae wjp
iwfliiBgof the ■■■y caieg, fitf^Kx, aad poylesneies of k,
may powiMy iadaee a seMUb ■«», wiio ti wSag tt> &-
Tonrdbefledb^toealerapODic Nor iikataB iHnrlj ifat
the vetneaee »id leapect dmva to the AjtimI

nay iaihy it those who aie chiefly
Tb jgicuUe to a praod irifiih rrrTtji^ to
he looked upon aad icspecied as the leader aadgwieof
the people, aad to haf^odbeis depeadeaCoa haayaad^^Te-
eeife the law at his ^noih.''

How, whea sodb aSksrmg hails as ^eae are the ::r nci-
ped iadnceaKals to the ■aaiifiy, the reiptmg doaaaum of
asdfah pihatipfe is eseeedn^y evideac Aad as these
aadertake the sagged i aniiiij aw at £br th^aseives, aad aot
fiir God, so they win ever "^ preadb ikemmdtwss, aad aot
Christ Jesus the Lofid.'' For tLe sane pnae^pie,
pennst ia their hearts, wtt atteadaad ^vverB
every hvaaeh of their iniaiimniil ccft^cKt. R will go with
then iato their ptivaie «ludiif.% aad thefe will cboose
siri^ect, lonn aad raetho^ze Aeir senooas^
Hake them moie aiteative to oKie woids a
thaa to die sacred tntfhs of God. Aad heaee, mniLjdof

diat aKght to toad to BKft aad
heaits, Aey wS ilinaad
with trifla^ specabtiaas, set off with ^litli liajp toys, with
figaicsof ihetoac, aad arts of efecodoa. Or "■"*» ■■* of

356 THE CHRISTIAN PASTOr's MANUAL.

everlasting welfare, they go beyond their capacity, and
teach them nothing but that they are able to speak unpro-
fitably and unintelligibly. Self will often dispose them to
take off the edge, and dull the life of their teachings, un-
der a pretence of filing off the roughness, and smoothing
the diction. And if a plain and cutting passage occurs, it
will cast it away, as too rustical and ungrateful. Thus in
their preparations for public service, instead of consulting
seriously, " What shall I say, and how shall I say it, so as
best to please and glorify God, and do good to the souls of
men," self will make them consult, " What shall I say,
and how shall I deliver it, so as to be thought an excellent
preacher, and to be admired and applauded by all that
hear me."

And when self has done its work in their study, and
made their sermon, it will attend them even to the pulpit,
and there it will form their very countenance and gesture,
and modulate their voice, and animate their delivery, and
put the very accent and emphasis upon their words and
syllables, that all may be calculated to please rather than
profit, and to recommend themselves and secure a vain ap-
plause, rather than recommend Jesus Christ, and secure
his interest in the hearts of men.

And when the sermon is ended, self goes home with the
preacher, and makes him much more solicitous to know
whether he is admired and applauded, than whether he has
prevailed for the awakening and conversion of souls. And
so powerful is this principle in some, that they could even
be glad in their heart (were it not for shame) to ask their
hearers, in direct terms, whether they like, admire, and
applaud their labours, and conceive a good opinion of them.
But as this will not do, self will put them on some topic
of conversation with their hearers, that will tend, if pos-

CHARACTER AND DUTY OF A PREACHER. 357

sible, to draw out their own commendation ; and if they
can perceive they are highly thought of, they rejoice
greatly, as having attained their end. But if they find
they are esteemed but weak, or at best but common preach-
ers, they are dejected and disappointed, as having missed
what they think the grand prize of the day.

And hence this false self-seeking heart, can be very easy
and contented with a general approbation and applause,
without seeing any saving fruit of ministerial labour, from
year to year. Or if he desire success in the awakening
and conversion of sinners, yet self may lie at the bottom
of this too : and though it may work differently from the
manner above described, yet it may terminate in the same
thing in the final issue. Self may make such as these
strive to excel in appearances of real godliness, and in
zealous, fervent, practical preaching; yea, it may dispose
them to desire success, to affect and change the hearts of
their hearers, and they may calculate their discourses for
that purpose, and yet aim ultimately at themselves, and the
advancement of their own reputation. What can be more
agreeable to a man, who ultimately seeks himself, than to
see people throng around him, and crowd in multitudes to
hear him, and appear to be affected with what they hear?
And to find that he is able to command their attention, and
move their passions and affections ; and what more pleas-
ing, than to hear himself cried up by them, as the most
able and godly preacher in the land, and famed through
the whole country as a man of the highest spiritual excel-
lencies, and most successful labour.

I mean not to insinuate that men of such mercenary and
corrupt principles, are like to be very successful, for though
it is possible they may do good, and God may bless what
means he pleases ; yet it seems more probable, that, as

358 THE CHRISTIAN pastor's manual.

they labour not for God, but for themselves, he will leave
them to themselves for the success: And that their labours
will have no greater blessing, than themselves are able to
give, and that their words, how pungent soever, will reach
no farther than their own streno-th is able to make them.
But what I have asserted, is, that self may make men de-
sire success, so far as it may tend to the advancement of
their reputation. Again,

Sometimes this selfish disposition will work up envious
and bitter thoughts, against all those who they imagine
stand in their light, or by out-shining them, eclipse their
glory, and hinder the progress of their idolized reputation.
Hence they are inwardly vexed and mortified, when a pre-
ference is given to the names and parts of their brethren,
as if all the praise given to others was injuriously taken
from them, and that they themselves were not so particu-
larly noticed, respected, and esteemed, as their partial
selfish judgment imagines they ought to be. And this
often lays a foundation for jealousy, suspicion, and aliena-
tion, as if they were carrying on two different and contrary
interests. It is this also, that makes some so tenacious of
their own opinions, that they almost claim infallibility, and
are ever impatient of contradiction or control. They es-
teem and value the man that will say as they say, and be
of their ojrlnion, and promote their reputation ; but he who
will dare to dilTer from, or contradict them, is not to be
borne with. O, Sirs ! it is impossible to trace out all the
corrupt workings of this detestable and pernicious princi-
ple, or to mention the innumerable mischiefs it has occa-
sioned in the Church of God. It was this that raised anti-
christ, by several gradual and progressive steps, to his
present tyrannical dignity. It was this that enkindled the
flames of persecution, in the several periods of the Christian

CHARACTER AND DUTY OF A PREACHER. 359

Church, and stained the earth with the crimson gore of
human blood ; and it is this disturbs and rends Christian
societies, and divides them into different interests, and dif-
ferent parties, and fills them with bitterness against one
another. " O may the Lord in mercy deliver us from
ourselves, as our worst enemy ; and from the power and
dominion of selfishness, as the sorest plague that can be-
fall us on this side hell ! "

But I have dwelt too long on this disagreeable subject,
and shall therefore pass to the

Third general head, which was to show,

III. What it is to preach Christ. " We preach not our-
selves, but Christ Jesus the Lord." And this also must be
considered both materially, and formally, or as it respects
the subject matter, and the formal manner of our preaching-

1st. As it respects the matter ; it includes, in general,
the whole sum of gospel doctrine, relating to man's salva-
tion by Jesus Christ ; the original contrivance, the merito-
rious impetration, and actual application of it, through his
blood and Spirit ; the fall of man, " by one man's disobe-
dience," and the guilt and ruin of a fallen state necessarily
supposed ; the original purpose of God's love and grace,
that issued in the gift of his dear Son, the glory of his per-
ison as God, the eternal relation he sustained to the father,
his substitution as a surety, and designation to the office of
Mediator, his voluntary contract in the covenant of re-
demption, which made way for his mysterious incarnation,*
his holy life, his meritorious and cruel death, his powerful
resurrection, triumphant ascension, and perpetual prevail-
ing intercession ; the complete atonement he made, and the
everlasting righteousness he hath brought in ; together with
the various offices he sustained, both in his state of humi-
liation and exaltation : The methods of divine operation, in

360 THE CHRISTIAN PASTOR's MANUAL.

the work of effectual calling, the nature and use of divine
faith, to apply his blood and righteousness ; the blessings
consequent on believing, justification, adoption, sanctifica-
tion, perseverance in grace, and consummation in glory,
perfection of holiness at death, and the complete happiness
of soul and body at the resurrection, in the full enjoyment
of God to all eternity. These, and all other Gospel truths,
supposed by them, included in them, and consequent upon
them, relating to Jesus Christ, are to be the subject matter
of our preaching; all which are summarily comprehended,
in the three characters mentioned in the text, Christ Jesus
the Lord. Christ the Messiah, the anointed of God, quali-
fied for, and set apart to, the office of Mediator : Jesus the
Saviour of men, who saves his people from their sins, both
from the guilt and power, and finally from the punishment
of them, by working out for them a righteousness to be im-
puted ; and by working in them a righteousness implanted.
The Lord, the great head and king of his Church, who
has its government on his shoulders, and to " whom all
power is given in heaven and upon earth;" to whom all
homage and obedience are due, and to whom is committed,
as a person every way qualified and worthy, the sole ma-
nagement of the solemn transactions of the grand and
final judgment.

But particularly, 1st, To preach Christ, is to hold him
forth, not merely as a lawgiver, to be obeyed ; but chiefly
as a law-fufiller, to be believed in, for pardon, righteous-
ness, and everlasting life. To represent him to poor
perishing sinners, as a surety, who has undertaken in their
room and stead, to pay the debt of duty and of penalty, for
which divine justice has them under an arrest; to atone
for the crimes for which they are under sentence, and
work out for them a complete and perfect righteousness,

CHARACTER AND DUTY OF A PREACHER. 361

answerable to the strict demands of his uncliangeable law.
How honourably soever we may speak of Jesus Christ, as
a ruler to be obeyed, and as a pattern to be imitated ; yet
if we do not exhibit him to view, as the great law-ful filler,
to be believed in, and as " the end of the law for right-
eousness," we do not properly preach Christ ; but conceal a
most essential branch of his mediatorial excellency. It is
the grand fundamental article of the religion of Christ, and
the ground of all our hopes, " that he suffered for us, the
just for the unjust, that he might bring us to God ; that he
not only died for our good, (as the Socinians say, to set us
an example how to suffer with patience ;) but that he died
" in our room and stead," and was " made sin for us" by
imputation, that we by imputation " might be made right-
eous in the sight of God through him."

2dly, To preach Christ, is to exhibit to view his infinite
divine fulness, and the freeness of his unbounded grace, his
almighty power to save, and his willingness to exert that
power ; that in him is to be found all that righteousness
that the law requires, and all that grace that the gospel
promises ; and in short that a poor, guilty, helpless, sin-
burdened, and law-condemned sinner can possibly want ;
and that all the blessings of his atonement, are freely of-
fered, " without money and without price."

3dly, To preach Christ, is to make him the grand cen-
tre of all the variety of subjects we enter upon, in the
whole credenda and agenda of religion. If we treat of the
nature and perfections of the Deity, we are to consider
them as displayed most eminently " in the face of Jesus
Christ." If we exhibit to view the divine law, in its strict-
ness and spirituality, we are to remember Christ, " as the
end of the law for righteousness." If we denounce its

dreadful " curses against every one that continues not in
31

362 THE CHRISTIAN PASTOr's MANUAL.

all things written in the book of the law to do them ;" it is
that " the law as a school-master, may bring them to
Christ, that they may be justified by faith." If we treat of
gospel promises and gospel blessings, we must consider
them as purchased by the blood, and distributed by the
bounty and grace of Christ. If we discourse upon divine
faith, Christ must be considered as " the author and finish-
er," as well as the direct object of it. If we treat of re-
pentance, it is " Christ exalted at the right hand of God,"
that must give it, and the remission of sins ; " and Christ
crucified, and viewed by faith, that must be the first spring
of it. If we treat of gospel obedience, it must be considered
as the genuine fruit of faith in Christ, and union to him ;
springing from " constraining love to," and performed by
strength and grace derived from the Lord Jesus Christ ;
and accepted altogether on account of the merit of his obe-
dience and death. In a word, Christ must be considered
ed as " all and in all, as the alpha and omega, the begin-
ning and the eud;" the fountain from which all is derived
and the centre in which all must terminate ; his righteous-
ness is all in justification, his Spirit and grace all in sancti-
fication, and the enjoyment of him all in glorification. This
is to preach Christ, as to the matter of our preaching,
And then,

II. As to the formal manner, it implies, that we aim at
the honour and glory of Christ, and the advancement of
his interest, as our ultimate and final end. This is doubt-
less the principal thing intended, in opposition to those
mercenary views and selfish aims that were mentioned be-
fore. Men may speak much about Jesus Christ in their
sermons, and yet not properly preach Christ : yea, they may
preach Christ too, as to the matter of their preaching, in all
the instances above described, and yet not do it for Christ,

CHARACTER AND DUTY OF A PREACHER. 363

but for themselves. And thus they make Christ himself,
and the precious doctrines of the gospel, only subservient
to the advancement of the grand idol, Self. To preach
Christ, then, is to make his honour and interest the centre
of all our labour and industry; the mark on which we fix
our eye, and towards which we endeavour to steer, in all
our private studies and public administrations, and in every
instance of our ministerial conduct. Our business is to
commend Christ, and not ourselves ; to win the hearts of
men to him, and not to ourselves : and attach them to his
interest, rather than our own. And as this must be the
ultimate, proposed end, so those means must be chosen
that have the most natural tendency to accomplish it ? even
such methods and manner of address as will tend to pierce
the obdurate hearts, and wound the stupid consciences of
sleepy secure sinners, by making them feel the ruin of
their fallen state, their guilt and condemnation by the
law, and the absolute impossibility of obtaining a personal
legal righteousness : that they may effectually see their
need of Christ, both as a surety to pay their law-debt,
and as a " fountain to wash in from sin and from unclean-
ness."

The rich and unbounded treasures of gospel grace, are
also to be laid open, and gospel invitations to be exhibited
in their free and indefinite terms, urged with the most pow-
erful motives and persuasive arguments that can be drawn
from love, or from wrath, from heaven, or from hell ; and
from all the glorious and dreadful things of an unseen and
eternal world.

Let me now endeavour to improve this subject by an in-
ference or two, from each of the principal foregoing heads ;
and then conclude with a particular application. And,

1st, If ministers are not to preach, or to seek them-

364 THE CHRISTIAN PASTOR's MANUAL.

selves, in the execution of the sacred office, then none can
ever discharge this important trust acceptably in the sight
of God, who are under the reigning dominion of merce-
nary and selfish principles. I have observed before, that
when man fell from God by original apostacy, he retired
as it were into himself, and is ever since disposed supremely
to love, and ultimately to seek himself, as his last and final
end. — Selfishness then, in one shape or another, is now the
reigning, active principle in fallen nature, and has the en-
tire dominion in every heart that is unrenewed and unsanc-
tified ; as, therefore, unsanctified men have no governing
principle but self, and can act from no higher principles
than they have, how can they be qualified for a faithful
discharge of that work, which requires so much self-re-
nunciation. If such as these undertake the ministry, their
views must be altogether selfish : they study, pray, and
preach for themselves, and make themselves the grand
centre of all they think, and speak, and do ! " Seeking
their own things, and not the things of Christ Jesus ; pre-
fering their honour to his honour, and their interest to his
interest ; and, therefore, they are guilty of idolatry, by
setting themselves uppermost in their estimation, affections,
designs, and pursuits. And if I should grant that such as
these may be useful in the ministry, yet surely the undertak-
ing will be awfully hazardous to the souls committed to their
charge, and the consequence extremely dreadful to them-
selves, for " when they have preached to others, themselves
will be finally rejected and cast away."

2dly. If the business of gospel ministers is to preach
Christ, hence see the honour and dignity of their office.
No other than a glorious Christ, the anointed of God, the
darling of heaven, and the beloved of angels and saints, is
the subject of their ministry ; from him their authority

CHARACTER AND DUTY OF A TREACHER. 365

and commission is derived, in his valuable interest they are
engaged to speak, as " ambassadors in his name and
stead." Their office is, therefore, honourable in some pro-
portion to the dignity of the sovereign from whom they
receive commission ; the grandeur of the court in whose
interest they are employed as ambassadors, and the import-
ant errand they have to transact with guilty men. And as
they are engaged for Christ, and employed by him to act
as ambassadors in his name, he has declared that he will
regard the treatment they meet with as if done to himself:
" He that receiveth you, says he, receiveth me ; and he
that despiseth you, despiseth me, and him that sent me."
Were we acting a part for ourselves, and speaking in our
own name, and driving on our own self-interests, men
might treat us as they pleased ; but if we act as ambassa-
dors for Christ, in pursuit of his interest, and in his name
and stead, let them take heed how they despise the sacred
character we sustain, or neglect the solemn messages we
bring. But I must not dwell on these inferences, the time
being far elapsed.

Permit me, therefore, now^, with all humility, to address
myself particularly to the venerable members of this Sy-
nod, with all others of the sacred character here present.

My reverend fathers and dear brethren!

The subject I have now been handling will necessarily
lead me to great freedom and plainness of speech, yet I
will not entertain so dishonourable a thought of any of you,
as to imagine an apology necessary : nor will I doubt your
candid acceptance of what shall now be said, though by
one of the meanest of the sacred character, who would
gladly sit at your feet and learn, and who is willing to
stand corrected or reproved by you.
31*

366 THE CHRISTIAN pastor's manual.

Let what we have heard,

1. Lead us into our own hearts, to examine in the pre-
sence of an all-seeing God, whether we have not too much
of this abominable selfish principle still lurking within us,
and too little singleness of heart for God and Jesus Christ.
Do we never shrink into diffidence and neglect in cases of
duty, through the power and prevalence of that soothing
temptation, spare thyself? Do we never find this detesta-
ble enemy strive to encroach on the rights of the Godhead,
and assume the honour and regard that is due to Jesus
alone ? Does it never creep into our studies, and seek to
have a hand in our preparations for the sanctuary of the
Lord, and dispose us to consult how to please, rather than
how to profit ; and how our own interest may be secured
in the esteem and affections of our hearers, rather than
how the interest and kingdom of Christ may be advanced?
And when we enter the sacred desk, with a message from
heaven to guilty men, are we never too thoughtful of the
notices and observations of our poor fellow mortals round
about us, and too little sensible of the all-seeing eye of
Jehovah upon us, and the vast and inexpressible weight of
the errand on which we come? Are we never too solicit-
ous about mere external appearances that attend our de-
livery, and too little so about the spiritual frame of our
hearts in the sight of God? Are we never tempted by
this pernicious principle, to play the hypocrite before our
hearers, with a greater show of zeal, and fervour, and de-
votion, than is answerable to the inward state and frame of
our minds ? If at any time we find ourselves dead and
barren, and have but little clearness or freedom, we
are dejected; our hearts are depressed and sunk within
us : but from whence is this dejection ? Is it because we

CHARACTER AND DUTY OF A PREACHER. 367

have done so poorly for God, and been so miserably defi-
cient in his service ? Or only because we have made so
indifferent a figure in the eyes of our fellow men? On the
other hand, when we find some enlargement and freedom,
a readiness of thought, and fluency of expression, and feel
some suitable degree of zeal and fervour, does a selfish,
deceitful heart never prompt us to a sort of self-compla-
cency, and delight in ourselves? And if we are pleased
that God has enabled us, in any measure, to be faithful,
yet, are we never too much elated with the approbation
and applause of those that have heard us.

And when our public performiances are ended, what is
the object of our greatest solicitude? Whether sinners
are awakened and won to Christ, or whether we our-
selves are held in high esteem ? Whether the word preached
has gained their hearts for God, or whether it has gained
for us their pleasing approbation ? And does this selfish
principle never direct or influence our conduct among the
people of our charge? Are we not often best pleased with
the company and society of those who (perhaps too partial
in our favour) may gratify our vanity with their professions
and tokens of esteem and friendship? And do we not,
from the same principle, shun, or too much neglect, those
who appear less friendly, though they need our instruction
and advice as much as others ? Do we not too much ne-
glect the duties of private and particular applications, for
fear of offending; and yet frame excuses for our neglects,
that have too much selfishness in them? In a word, what
did we undertake the ministry for? What do we study,
preach, and pray, live, ^nd labour for? Is it ultimately
for God or for ourselves ? I beseech you, reverend and
dear sirs, bear with this plainness and freedom, and let me
not be looked upon in the light of an arrogant accuser;

368 THE CHRISTIAN pastor's manual.

far be it from me to lay any of these things to your charge,
or to harbour a doubt of j^our disinterested zeal for God,
and victory over self. " There is but one heart among us
that I have reason to suspect," and over that I find it ne-
cessary to keep a continual watch and guard : and O !
how many are the secret windings and turnings, and dif-
ferent shapes and appearances of this pernicious adversary,
self! How often does it beset us, when and where we have
little expected it, and give us occasion to lament and say,
" Hast thou found me, O mine enemy'/" If we find then,
on the above-mentioned inquiry, that our self-denial and
deadness to ourselves is yet very imperfect, Let us in the-
Second place, Bitterly bewail it before God, with the
deepest humiliation. For what can be more detestable, or
carry a greater malignity in its very nature, than that dis-
position that would exalt self in the place of God and Jesus
Christ, and as it were contend with him for the preference,
and dispute the point with him who shall be most loved
and regarded by us, he or we ; and whose honour and in-
terest shall be primarily pursued, his or our own ? And
how inconsistent is this selfishness with that lesson of self-
denial that we are obliged to preach to others, and which
Jesus has taught us, both by precept and example. Nay,
with what force can we recommend self-denial to others,
while we are selfish, or how can we reprove or condemn
the sin in others that we harbour too much in ourselves.
We tell the drunkard, the swearer, the profane sinner, that
*' except he be converted and changed he cannot be saved ;
and is it not as true of us, that we cannot lie the true dis-
ciples, or faithful ministers of Christ, except we deny our-
selves." Does not our Lord himself lay this down as the
grand criterion by which he submits his own doctrine and
mission to trial, whether it was of God or whether he spake

CHARACTER AND DUTY OF A rREACUER. 369

of himself. " He that speakcth of himself, says ho, seek-
eth his own glory : but he that seeketh the glory of him
that sent him, the same is true." I make no doubt, Sirs,
but selfishness in its reigning dominion, is a greater sin than
drunkenness or whoredom. The one dishonours God by
breaking his law ; but the other strikes at the very relation
of sovereign and subject, and contends with him, as it
Avere, for the rights of godhead, and insists on being above
him in the estimation, affections, intentions, and pursuits.
Now, " it is one thing to break some particular laws of a
prince, and another to set up to be above him, or to exalt a
rival in his room and stead ;" the first indeed is transgres-
sion, but the other is downright treason and rebellion, and
therefore the most heinous. And indeed whatever we do
in religion, and how good soever it be, as to the matter or
thing done, yet if self is the reigning principle, it tarnishes,
corrupts, and debases all. And as it is the very essence of
holiness to live to God, and act entirely for him, so it is
horrible wickedness, in the very nature of it, to live to
ourselves, and act ultimately for ourselves. If, therefore,
we find the remains, or secret workings of so corrupt and
detestable a principle, let us mourn and be humbled before
God, and repair by faith to him who once died, " That
they which live should not live to themselves, but to him
who died for them, and rose again." Let us, in the third
place.

Ever be watchful against this enemy of God, and our
souls, and endeavour to suppress the first risings of it. Let
us ever remember, " we are not our own," and therefore
have no business to live to ourselves, or regard our inter-
est or reputation, any further than the honour of Christ,
and the interest of religion is concerned. If God has made
us, if Christ has redeemed us, if in our ordination vows we

370 THE CHRISTIAN PASTOR's MANUAL.

have solemnly given up ourselves and our all to him, then
certainly we are not our own ; and therefore to appropriate
our time and talents to our own interest and reputation, is
a sacrilegious robbinsc of God.

Further, let us guard against that fear of man that self-
ishness would prompt us to, and which would make us
too fond to please, and too fearful to displease ; for if we
thus seek to please men, and by that means to advance
ourselves, we cannot be the faithful " servants of Jesus
Christ." And yet, such are the perverse tempers of many
we have to deal with, that we are often reduced to an un-
happy dilemma, and must either offend God, or offend
them. Poor guilty mortals love to be soothed and flattered,
but do not love to be plainly dealt with ; hence, such point-
ecf addresses as tend to discover them to themselves, offen
excite their resentment. Thus, w'hen our Lord was re-
presenting to his hearers, by several parables, the awful
destruction that would shortly come upon the final reject-
ers of the gospel Saviour, and the gospel salvation, it is
said, "the chief priests and Pharisees perceived that he
spake of them." A heinous business indeed ! as if it was
intolerable insolence for him to speak of them. It is true,
they perceived right, he did speak of them, and all others
like them; and what then? Why, they are exasperated,
and would have laid hands on him, and treated him in a
manner they thought he deserved, had it not been that
they feared the multitude. And when this is the case,
that we must either offend God or men ; whose displeasure
shall we most regard? If carnal self is consulted, it will
influence us to displease God, and to sooth and flatter our
fellow-men. But alas ! should we make such an awful
sacrifice to their corrupt humours, will they undertake to
answer it for us 1 Will they defend us from the displea-

CHARACTER AND DUTY OF A TREACHER. 371

sure of Jehovah, when he shall send for us by death, or
sentence us to hell by his righteous judgment 1 No, they
dare not attempt this, nor dare we trust them in this mat-
ter. We have one God, and one master to please, and he
must be obeyed, whether men like or dislike. Our errand
to them is on matter of life and death, the vast importance
of which, must engage all the powers of our souls. Poor
Christless sinners are not in a state to be soothed and flat-
tered, or jested and trifled with ; heaven and hell are not
matters to be talked of in a careless indolent strain ; it is
plain dealing such want, however they may take it; such
as will tend to make them feel their wretched, miserable
state, and awaken their solicitude for deliverance.

Again, our business is to preach Christ Jesus the Lord,
and exhibit him to view in his personal glory and divine
fulness as the law-fulfiUer and Saviour of sinners ; to urge
them compassionately to come to him that they might have
life, and on their final refusal, to denounce against them
the terrors of eternal death. And besides the inexpressi-
ble importance of these things, every consideration from
the present providences of God, suggests an awakening
call to the utmost diligence and painful industry. The
God of heaven is now thundering an alarm on every side,
our country is groaning under ravages and devastations,
and all the frightful calamities of war and blood ! The
enemies of Zion are forming a confederacy, and saying,
"Let us raze it, let us raze it to the foundation." And
who can tell how soon our churches may be demolished
and beaten into rubbish, and we ourselves called to prison
and to death. And what, in the name of God, shall we
do in a day of suffering, if we have not learned to deny
ourselves, and account our honour, interest, and even life
itself, nothing in comparison of the interest and kingdom

372 THE CHRISTIAN PASTOr's MANUAL.

of Jesus Christ? Or should God in mercy yet spare his
church from the ravages of popish and pagan adversaries,
yet as to us, we know our time is short, and " the night of
death will soon come when no man can work." We live
in a dying world, and dwell in regions of mortality, and
have lately had frequent and awful notices of the uncertain
tenure of human life.

The last year in particular with respect to ministers,
may very properly be called the dying year, in which the
God of heaven has smitten his church in these parts, with
repeated strokes of sore bereavement in a close and awful
succession ! Scarce had we time to dry our weeping
eyes for the loss of one of eminent character and useful-
ness,* but the streams of grief were called to flow down
afresh for the loss of another,! whose zeal for God and
the conversion of souls, was scarce to be paralleled. And
yet for all this, the anger of Jehovah was not turned away,
but his hand was soon lifted up again, and with a dread-
ful aim, and resistless stroke, has brought down to the
dust, perhaps the greatest pillar in this part of Zion's build-
ings.:]: O how does the whole fabric shake and totter !

* The Rev. Mr. Aaron Burr, President of the College.

■f The Rev. Mr. James Davenport, Minister at Hopewell, both of
New Jersey.

* The Rev. Jonathan Edwards, President of the College of New
Jersey, of whom the Rev. G. Tennant, of Philadelphia, writes thus :

Philadelphia, March 28, 1758.
On Wednesday the 22d instant, departed this life, the reverend
and worthy Mr. Jonathan Edwards (formerly of Northampton, in
New England, but lately of Stockbridge) president of the College of
New Jersey ; a person of great eminence both in respect of capacity,
learning, piety, and usefulness ; a good scholar, and a great divine.
As his genius was extraordinary, so it was greatly improved by long

CHARACTER AND DUTY OF A PREACHER. 373

And what a gloomy aspect do these providences wear? as
if God, by calling home his ambassadors, was about to
quit the allair of negotiating peace with mankind any more.

and hard study, by which he treasured up much useful knowledge,
both divine and human, and was thus uncommonly prepared for the
arduous and important province to which he was called. Divinity
was his favourite study, in the knowledge of which he had but few,
if any equals, and no superior in these provinces. The humility,
gravity, and modesty of his behaviour, rendered him amiable to all
that feared God, who had the pleasure and privilege of his acquaint-
ance. But nothing appeared with greater lustre, and more striking
charms in his conduct, than his candour to man, and his fidelity to
his God. Virtues very rare in this degenerate age, wherein piety,
integrity, and bravery, are ready to breathe their last ; an age where-
in " All flesh have corrupted their way," and there is none (or al-
most none) upright among men. This man of God was favoured
with an unshaken firmness in the cause of his great master, nor
would his noble soul stoop to vulgar prejudices, or meanly blend
with the crowd. His judicious and magnanimous defence of the
principles of the Christian reformed religion, against the plausible
pretexts and cavils of Arminians, in a late volume upon the liberty
of the human will, — a volume in which their cause is with great
force of argument entirely baffled, and which is thought by some
professors of divinity in Europe, and by divers divines here, to ex-
ceed any thing that has been written on the subject; and his excel-
lent writings in behalf of the power of piety (which some time since
happily spread in this sinful land) deserve esteem, and make his
memory blossom in the dust. Others of his writings, likewise de-
serve to be mentioned wath honour; it is as a comfort to us, in the
midst of grief, that this ascending Elijah has left behind him, the
mantle of so many valuable volumes, by which, though dead, he
speaks with wisdom and warmth, in favour of truth and holiness ;
hereby, though without design, he has erected to his memory a bust,
not only preferable to fulsome funeral panegyrics, but even to the
most durable monumental marble.

As this wise and faithful servant of Christ, glorified his blessed
32

374 THE CHRISTIAN PASTOR's MANUAL.

Shall not we then who survive, double and redouble our
diligence, knowing our time is short, and in proportion to
the decrease of labourers, the work increases upon our
hands. O Sirs ! are heaven and hell glorious and dread-
ful realities? are sinners despising the one and sleeping

master, with uprightness and intrepidity of heart, by a conversation
becoming his gospel; so it pleased God to put great honour upon
him, living and dying, by crowning his honest and unwearied la-
bours with surprising successes, in the conversion of many, and giv-
ing him great calm in his soul, at the time of his exit. When eter-
nity drew near, he with undisturbed composure desired his daughter
to request her mother and his wife not to indulge excessive grief, on
occasion of his departure from her, but to consider that the spiritual
relation between them, would not be dissolved by death, and that he
hoped to see her again ; and likewise that she should tell the other
children that he requested them to observe the instructions he had
from time to time given them, and that if they did so, good would
come to them." After he had spoken to the above purpose, he
looked about, and said, now, " where is Jesus of Nazareth, my true
a::d never failing friend 1 " and so he fell asleep, and went to the
Lord he loved, (Sic mihi contingat vivere, sicque mori) and left a
bereaved society to sit in the dust, and mourn the unspeakable, (yea
in some respects) the irreparable loss of so v/ise, experienced, and
faithful a head ; and that in a time of great necessity, general ca-
lamity, great and growing danger to the church and state : O ! when
a holy God takes away such righteous persons, such invaluable jevi^-
els, in thick succession from our guilty land and nation, to his own
bosom, his own cabinet, and that in the beginning of a dark gather-
ing tempest, big with the fate of nations, is it not an awful omen 1
And should we not lay it to heart before it be too late ] May we
not, with some variation, lament the death of this excellent man, in
the language of David, over Saul and Jonathan, O Prince-town, the
'* beauty of Israel is slain upon thy high place;? ? " Or over brave
Abner, " know ye not this day that a great man is fallen in Israel ] "
Or in the pensive strains of Elisha over a departed Elijah, " my father,
xny father, the chariot of Israel, and the horse-men thereof? "

CHARACTER AND DUTY OF A PREACHER. »375

over the mouth of the other, and are we sent from God
lo awaken them, and shew them their danger ; sent to offer
them a Saviour and invite them to fly from the wrath to
come to his atoning blood, why then, O ! why do not these
important realities swallow up our whole attention 1 Why
do not we make more haste in plucking sinners as brands
from everlasting burning? Why do not we pray more fer-
vently, and preach more zealously, and lay out our whole
life, and soul, and strength in this great work? What ! is
the interest and happiness of deathless immortal souls
worth no more pains ? Can we do no more for the honour
and interest of our glorious Master than this comes too ? —
Shall the men of this world be more painful and industri-
ous in seeking themselves, that we in seeking the glory of
Christ, and the salvation of souls ? God forbid 1 We are
on matters of life and death, we pray, and preach, and la-
bour for eternity ; sure it becomes us then to do it with all
our might. Shall we not be solemn and serious, when so
near that state and place where all are serious ? Believe
it, Sirs, there is no trifling in the eternal world, there are
none in jest either in heaven or hell. God forbid, then,
that we should jest and trifle with immortal souls, that are
just at the door and upon the borders of an eternal state !

LETTER ON THE PROPRIETY OF A MINISTE-
RIAL ADDRESS TO THE UNCONVERTED,

BY THE REY. JOHN KEWTON.

Sir, — In a late conversation, you desired my thoughts
concerning a Scriptural and consistent manner of address-
ing the consciences of unawakened sinners in the course
of your ministry. It is a point on which many eminent
ministers have been, and are not a little divided; and it
therefore becomes me to propose my sentiments with mod-
esty and caution, so far as I am constrained to differ from
any from whom in general I would be glad to learn.

Some think, that it is sufficient to preach the great truths
of the word of God in their hearing ; to set forth the ut-
terly ruined and helpless state of fallen man by nature,
and the appointed method of salvation by grace, through
faith in the Lord Jesus Christ ; and then to leave the appli-
cation entirely to the agency of the Holy Spirit, who alone
can enlighten the dark understandings of sinners, and en-
able them to receive, in a due manner, the doctrines either
of the law or the gospel. And they apprehend, that all
exhortations, arguments, and motives, addressed to those
who are supposed to be still under the influence of the car-
nal mind, are inconsistent with the principles of free grace,
and the acknowledged inability of such persons to perform
any spiritual acts ; and that therefore the preachers, who,
avowing the doctrines of free grace, do, notwithstanding,
plead and expostulate with sinners, usually contradict them-
selves, and retract in their application what they had la-
boured to establish in the course of their sermons.

ON MINISTERIAL ADDRESS. 377

There are others, who, though they would be extremely
unwilling to derogate from the free grace and sovereign
power of God in the great work of conversion, or in the
least degree to encourage the mistaken notion which every
unconverted person has of his own power ; yet think it
their duty to deal with sinners as rational and moral
agents ; and, as such, besides declaring the counsel of God
in a doctrinal way, to warn them by the terrors of the
Lord, and to beseech them by his tender mercies, that they
receive not the grace of God, in a preached gospel, in vain.
Nor can it be denied, but that some of them, when deeply
affected with the worth of souls and the awful importance
of eternal things, have sometimes, in the warmth of their
hearts, dropped unguarded expressions, and such as have
been justly liable to exception.

If we were to decide to which of these different methods
of preaching the preference is due, by the discernible ef-
fects of each, it will perhaps appear in fact, without making
any invidious comparisons, that those ministers whom the
Lord has honoured with the greatest success in awakening
and converting sinners, have generally been led to adopt
the more popular wixy of exhortaiio?i or address ; while
they who have been studiously careful to avoid any direct
application to sinners, as unnecessary and improper, if they
have not been altogether without seals to their ministry,
yet their labours have been more owned in building up
those who have already received the knowledge of the
truth, than in adding to their number. Now as he that
winneth " is wise," and as every faithful labourer has a
warm desire of being instrumental in raising the dead in
sin to a life of righteousness, this seems at least a pre-
sumptive argument in favour of those who, besides stating

the doctrines of the gospel, endeavour, by earnest persua-
32*

378 THE CHRISTIAX PASTOr's MANUAL.

sions and expostulations, to impress them upon the hearts
of their hearers, and intreat and warn them to consider,
" how ihey shall escape if they neglect so great salvation."
For it is not easy to conceive, that the Lord should most
signally bear testimony in favour of that mode of preaching
which is least consistent with the truth, and with itself.

But not to insist on this, nor to rest the cause on the
authority or examples of men, the best of whom are im-
perfect and fallible, let us consult the Scriptures, which, as
they furnish us with the whole subject-matter of our min-
istry, so they afford us perfect precepts and patterns for its
due and orderly dispensation. With respect to the subject
of our inquiry, the examples of our Lord Jesus Christ, and
of his authorised ministers, the apostles, are both our rule
and our warrant. The Lord Jesus was the great preacher
of free grace, " who spake as never man spake ;" and his
ministry, while it provided relief for the weary and heavy
laden, was eminently designed to stain the pride of all hu-
man glory. He knew what was in man, and declared,
" that none could come unto him, unless drawn and taught
of God ;" John vi. 44 — 46. And yet he often speaks to
sinners in terms, which, if they were not known to be his,
might perhaps be censured as inconsistent and legal ; John
vi. 27 ; Luke xiii. 24 — 27 ; John xii. 35. It appears, both
from the context and the tenor of these passages, that they
were immediately spoken, not to his disciples, but to the
multitude. The apostles copied from their Lord ; they
taught that we have no sufficiency of ourselves, even to
think a good thought, and that " it is not of him that
willeth, or of him that runneth, but of God who shov/eth
mercy ;" yet they plainly call upon sinners, (and that be-
fore they had given evident signs that they were pricked
to the heart, as Acts iii. 31.) " to repent, and to turn from

ON MINISTERIAL ADDRESS. 379

iheir vanities to the living God;" Acts iii. 19; xiv. 15;
and XV ii. 30. Peter's advice to Simon Magus is very full
and express on this point ; for, though he perceived him to
be " in the very gall of bitterness, and in the bond of in-
iquity," he exhorted him " to repent, and to pray, if per-
haps the thought of his heart might be forgiven. '*^ It may
be presumed that we cannot have stronger evidence, that
any of our hearers are in a carnal and unconverted state,
than Peter had in the case of Simon Magus ; and therefore
there seems no sufficient reason why we should hesitate to
follow the apostle's example.

You have been told, that repentance and faith are spi-
ritual acts, for the performance of which, a principle of
spiritual life is absolutely necessary ; and that therefore, to
exhort an unregenerate sinner to repent or believe, must
be as vain and fruitless as to call a dead person out of his
grave. To this it may be answered, that we might cheer-
fully and confidently undertake even to call the dead out
of their graves, if we had the command and promise of
God to warrant the attempt; for then we might expect his
power would accompany our word. The vision of Eze-
kiel, chap, xxxvii. may be fitly accommodated to illustrate
both the difficulties and the encouragement of a gospel
minister. The deplorable state of many of our hearers
may often remind us of the Lord's question to the prophet,
" Can these dry bones live?" Our resource, like that of
the prophet, is entirely in the sovereignty, grace, and power
of the Lord : " O Lord, thou knowest, impossible as it is
to us, it is easy for thee to raise them unto life ; therefore
we renounce our own reasonings ; and though we see that
they are dead, we call upon them at thy bidding, as if they
were alive, and say, O ye dry bones, hear the word of the
Lord ! The means is our part, the work is thine, and to

330 THE CHRISTIAN PASTOr's MANUAL.

thee be all the praise." The dry bones could not hear the
prophet; but while he spoke, the Lord caused breath to
enter into them, and they lived; but the word was spoken
to them considered as dry and dead.

It is true, the Lord can, and I hope he often does, make
that preaching effectual to the conversion of sinners, where-
in little is said expressly to them, only the truths of the
gospel are declared in their hearing ; but he who knows
the frame of the human heart, has provided us with a va-
riety of the topics which have a moral suitableness to en-
gage the faculties, affections, and consciences of sinners ;
so far at least as to leave themselves condemned if they
persist in their sins, and by which he often effects the pur-
poses of his grace; though none of the means of grace by
which he ordinarily works can produce a real change in
the heart, unless they are accompanied with the efficacious
power of his Spirit. Should we admit, that an uncon-
verted person is not a proper subject of ministerial exhor-
tation, because he has no power in himself to comply, the
just consequence of this position would perhaps extend too
far, even to prove the impropriety of all exhortation uni-
versally : For when we invite the wTary and heavy laden
to come to Jesus, that they may find rest ; when we call
upon backsliders to remember from whence they are fallen,
to " repent, and to do their first works ;" yea, when we
exhort believers to " walk worthy of God, who has called
them to his kingdom and glory ;" in each of these cases
we press them to acts for which they have no inherent
power of their own : and unless the Lord, the Spirit, is
pleased to apply the word to their hearts, we do but speak
into the air ; and our endeavours can have no more effect
in these instances, than if we were to say to a dead body,
*' arise and walk." For an exertion of divine power is no

ON 3I1NISTER1AL ADDRESS. 381

less necessary to the liealing of a wounded conscience,
than to the breaking of a hard heart; and only he who
has begun the good work of grace, is able either to revive
or to maintain it.

Though sinners are destitute of spiritual life, they are
not therefore mere machines. They have a power to do
many things which they may be called upon to exert.
They are capable of considering their ways ; they know
they are mortal ; and the bulk of them are persuaded in
their consciences, that after death there is an appointed
judgment : they are not under an inevitable necessity of
living in known and gross sins ; that they do so, is not for
want of power, but for want of will. The most profane
swearer can refrain from his oaths, while in the presence
of a person whom he fears, and to whom he knows it would
be displeasing. Let a drunkard see poison put into his li-
quor, and it may stand by him untasted from morning to
night. And many would be deterred from sins to which
they are greatly addicted, by the presence of a child though
they have no fear of God before their eyes. They have a
power likewise of attending upon the means of grace ;
and though the Lord only can give them true faith and
evangelical repentance, there seems no impropriety to in-
vite them, upon the ground of the gospel promises, to seek
to him who is exalted to bestow ihrse blessings, and who
is able to do that for them, which they cannot do for them-
selves ; and who has said, " him that cometh unto me, I
will in no wise cast out." Perhaps it will not be easily
proved, that intreaties arguments, warnings, ibrmed upon
these general principles, which are in the main agreeable
and adequate to the remaining light of natural conscience,
are at all inconsistent with those doctrines which ascribe
the whole of a sinner's salvation, from first to last, to the
free sovereign grace of God.

882 THE CHRISTIAN PASTOR's MANUAL.

We should undoubtedly endeavour to maintain a consist-
ency in our preaching ; but unless we keep the plan and
manner of the Scripture constantly in view, and attend to
every part of it, a design of consistency may fetter our
sentiments, and greatly preclude our usefulness. We need
not wish to be more consistent than the inspired writers,
nor be afraid of speaking, as they have spoken before us.
We may easily perplex ourselves, and our hearers, by nice
reasonings on the nature of human liberty, and the divine
agency on the hearts of men ; but such disquisitions are
betcr avoided. We shall, perhaps never have full satisfac-
tion on these subjects, till we arrive in the world of light.
In the mean time, the path of duty, the good old way,
lies plain before us. If when 30U are in the pulpit, the
Lord favours you with a lively sense of the greatness of
the trust, and the worth of the souls committed to your
charge, and fills 3^our heart with his constraining love,
many little curious distinctions, which amused you at other
times, will be forgotten. Your soul will go forth with your
words : and while your bowels yearn over poor sinners,
you will not hesitate a moment, whether you ought to
warn them of their danger or not. That great champion
of free grace, Dr. Owen, has a very solemn address to sin-
ners ; the running title to which is " Exhortations unto
believing." It is in his Exposition of the 130th Psalm,
from p. 242 — 247. Lond. edit. 1609, which I recommend
to your attentive consideration. I am, &c.

THOUGHTS ON 1 TIMOTHY iv. 13.
BY THE REV. THOMAS SCOTT, A. M.

i:V A LETTER TO THE REV. G. KNIGHT.

*'Aston SaiulforJ, June 17, 1816.

" My dear sir, — As wholly unable to meet you in per-
son, T send you my proxy, in a paper of hints on your
most important question.

*' Should any brother undertake to form a paper for pub-
lication from the whole result of the discussion, he is per-
fectly at hberty to use my hints for that purpose : but, if
this be not determined on, [ shall be glad to receive them
back again ; as probably 1 may make some use of them
hereafter : and I shall also gladly receive any of the re-
marks which my brethren make on them, or on the gene-
ral subject.

"I hope I shall not forget to pray for a large blessing
on the compay and the congregrations : for my heart will
be with you : and I trust you will be particular, both when
together and when separate, in praying for me ; and for my
life, or health, or even ease, so much as that I may be up-
held, and enabled to act consistently in my closing scene,
and may Jlnish my course with Joy, &c. : for I feel myself
a poor, weak, and sinful creature, in constant danger of
falling or fainting, unless upheld by the pov/er and grace
of the Lord Jesus. With my kind remembrances to Mrs.
Knight : and prayers for a blessing on you and your family;
and Christian love to all the assembled brethren, I remain
" Your faithful and affectionate brother,

Thos. Scott."

384 THE CHRISTIAN PASTOR's JIANUAL.

Thoughts on the words of St. Paul to Timothy, " Give
THYSELF WHOLLY TO THE3I," (sV T^-Toj^ iV^i,) Considered
as an instruction to all ministers of Christianity , in
every age and nation,

" The context of this expressive clause should be con-
sidered with peculiar attention, in explaining the words
made use of. Let no man despise thy youth : but be thou
an example of the believers, in word, in conversation, in
charity, in spirit, in faith, in purity. Till I come, give
attendance to reading, to exhortation, to doctrine. Ne-
glect not the gift that is in thee, which ivas given thee —
by the laying on of the hands of the presbytery . Medi-
tate upon these things ; give thyself wholly to theji,
that thy prof ting may appear to all. Take heed unto
thyself, and unto the doctrine : continue in them : for in
doing this thou shalt both save thyself and them that
hear thee. (1 Tim. iv. 12 — 14.) Each expression, when
closely examined, is as it were a sermon ; and the whole
comprises such a mass of appropriate instruction, warning,
and encouragement to ministers, as can rarely be found
in so ^iiw words. Let us then meditate on these things
continually.

" Two particulars seem especially to call for our notice
in the clause more immediately under consideration : —
1. The ^Ain^s which the apostle intended: and 2. What
it is to give ourselves wholly to them,

" I. The things intended. The apostle doubtless refer-
red to those exhortations, which he had just before given
to his beloved son Timothy, respecting his personal con-
duct and example ; his ministerial office, as a talent en-
trusted to him ; the exercise of this ministry ; the prepa-

THOUGHTS ON 1 TIM. iv. 13. 385

ration lor that exercise ; and the ends to be proposed in the
whole — Continue in them, for in so doing thou shalt both
save thyself, and them that hear thee ; that is, who so hear
thee as to believe and obey the doctrine taught by thee.

*' A ^ew hints may then be here dropped on some of the
particulars relating to our important ministry — for we
cannot too much magnify our office, and should have high
and honourable thoughts of it ; as the best of all good
works ; the most beneficial service which man can perform
to man ; and the most immediately connected with the
glory of God our Saviour ; yet attended with the most
awful responsibility. It is a gift conferred on us, when
set apart to that service. To us it is given, to preach the
unsearchable riches of Christ* It is a talent entrusted to
our stewardship, which demands faithful iniprovement. It
opens the way to the cultivation of the mind for purposes
peculiar to the minister; to purposes of the highest im-
portance; and in which, if he do not neglect it, his prof t-
ing may appear unto all men ,• not only when he sets out
as a young and inexperienced minister, but even if he had
attained to Timothy's competency, nay to that o^ Paul
the aged himself; except as inspiration and miraculous
powers are concerned ; and from these the gift here spo-
ken of, at least in applying it to us, should be considered
as entirely distinct. He that would be apt to teach must
be apt to learn, and always learning to the end of life :
else, (as is, alas, too often the case,) he will be like those
who spend much and gain little, and are always in penury.
In this general office and stewardship, the apostle would
probably, if he spake to us in modern language, and ac-
cording to our situation as pastors, point out the public
exercise of our ministry, statedly or occasionally, instant

sjxai'pw;; axafpwj; witii many things concerning our doc-
33

386 THE CHRISTIAN PASTOR's MANUAL.

trine, our motives, our spirit, &c. He would advert to the
more private exercise of our ministry yVom house to houses
according to the various openings which are afforded us of
privately warning, instructing, counselling, and comfort-
ing, the healthy and the sick, and those around the sick ;
or in teaching children, and in various other ways. He
would note those things which should be attended to by us
in the study, by reading and writing, and preparing for our
public ministry, or aiming at accessional usefulness by our
studies and publications. The fisherman, when not fish-
ing, is employed in washing or mending his nets, repairing
his boat, &c., that he may be ready for the next expected
opportunity ; or to seize on one that he did not expect.
Especially, the apostle would point out what is to be done
in the closet, by our earnest and constant prayers and sup-
plications. (Compare Col. ii. 1 ; iv. 12.) He would go
with us into ouv families; and lead us to consider the im-
portance of so commanding our children and our house-
holds, (Gen. xviii. 19,) and so governing them, that every
thing, as far as we possibly can, may bear the holy stamp
of our sacred office. Here a large field opens before us,
of family instruction and worship ; of educating our chil-
dren; of our conversation before them, and our domestics,
and friends, &c. ; in order by every means to fix the im-
pression, that we deeply mean all which we deliver from
the pulpit : for, alas, loo often the conduct and conversa-
tion of the dining and drawing room renders this at least
very doubtful, to those who more narrowly inspect our
conduct. The apostle would even attend us on our visits,
our journeys, our seasons of relaxation, &c. and remind
us, that we must never forget, not only our Christian, but
our ministerial character. All must be stamped with its
holiness; all must be a part'of a system, strictly adhered

THOUGHTS ON 1 TIM. iv. 13. 387

to, of being constantly learning, and waiting the oppor-
tunity of imparting what we have learned in the things
of God.

" I might go into all our needful intercourse with those
without, and our concerns in the world as they relate to
temporal things, or to any employments in which it may
be expedient to engage, in connexion with our ministry :
in short, to our whole example ; an example not only to the
world, but to believers. But these hints must suffice.

" II. The import of the words rendered, Give thyself
ivholly to them. — I remember that Demosthenes some-
where uses the same or an entirely similar expression con-
cerning himself, and his application to public affairs : he
was always the statesman: his time, his talents, his heart,
his all, were swallowed up, as it were, in this one object.
And in fact no man ever became very eminent in any line,
when this was not his plan. It is noted by some writer
concerning Buonaparte, that he never went to any town or
city, or country new to him, but immediately he was ex-
amining and considering where would be the best place for
a castle or a camp, for an ambushment or an attack, for
the means of defence or a-nnoyance. He thus, in his line,
entered into the spirit of the clause sv r'nToig 'ia^i ; always
the general. Our Lord says of himself, My meat is to do
the will of him that sent me, and to finish his work: and
his whole time and soul were engaged in it. The apostles
say, We will give ourselves continually to prayer and to
the ministry of the ivord ; we will not suffer even things
good in themselves (as serving tables,) to take us off from
these grand and essential employments. Much less would
they have left them, for secular interests or trivial pur-
suits. They entered into the spirit of the clause under
consideration.

388 THE CHRISTIAN pastor's makttal.

" Let these things then have our u'/io/e ti7ne: let even
recreation and animal refreshment be so regulated, mode-
rated, and subordinated, that they may not interfere with our
grand employment, or unfit us for it; but rather recruit
and prepare us for it, that they may all l)ecome subser-
vient to our main object. Prudent men of the world know
how to do this, in respect of their object ; and will neither
let meals, nor sleep, nor visits, nor diversions, interfere
with it ; but endeavour in all these to promote it by means
of them. They enter into the spirit of the clause, and of
the words used elsewhere, redeeming the time.

"Let these things have our whole mirtd, or capacity,
natural ability, genius, learning : whatever we have or are,
or can attain to, let these things have the ivhole. Wher-
ever the bees collect the honey, they bring it all to the
hive. Let us give all our powers and talents to our highly
important service ; and not for a moment admit an idea of
employing genius or learning to other purposes, foreign to
our ministry. The vows of God are upon us: at least I
feel this to be ray case ; for, almost forty years since, I
solemnly vowed before God not to engage in any literary
pursuit or publication, however creditable or lucrative it
might be, which had not the religious instruction of man-
kind for its immediate object.

" All our reading ought to be subservient to this. We
may read any books, ancient or modern, sacred or profane,
infidel, heretical, or what not; but always as ministers;
to note such things as may the better enable us to defend,
and plead for, the truth as it is in Jesus ; never, merely
for amusement or curiosity, or love of learning, simply for
its own sake, or for the credit or advantages derived from it.

" Let these things have our whole heart. We shall
never fall in whh the apostle's counsel, unless our ministry

THOUGHTS ON 1 TIM. iv. 13. 389

and its employments be our pleasure and delight ; unless
our warmest affections are excited by it, and our sweetest
gratifications derived from it. Connected with this, how-
ever, our keenest sorrows and regrets will also thus be
stirred. But our whole soul and heart must be in it. We
must count it both our work and our wages ; our business
and our pleasure ; our interest and our honour ; and, in
connexion with saving ourselves along with those that hear
us, our all. Nothing moved the apostle in his various pur-
suits ; he did not think even his life dear to himself, so
that he might finish his course with joy, aad the ministry
which he had received of the Lord Jesus, to testify the gos-
pel of the grace of God. And neither the smiles nor
frowns of men, neither worldly gain nor loss, nor yet
privations, hardships, delays, disappointments, will move
us, if we enter into his spirit, and copy his example.

" We must, as has been said, remember that we are the
ministers of the holy Jesus ; the shepherds of his flock;
the stewards of his mysteries ; his messengers of recon-
ciliation to perishing sinners ; and we must never go any-
where, or do any thing, so as to lay aside this our sacred
character. Is a man invited by neighbours or superiors ?
let him decline the invitation, if he cannot, in such a visit,
speak and act as a minister ; studying that dignified, yet
meek and unaffected manner, in which Christ improved
such seasons and opportunities, as openings to most im-
portant instruction. Does he journey 1 let even the coach,
or the inns, or the ship, be improved as openings for com-
municating, in one way or other, useful instruction ; and,
if this should prove impracticable, let him at least learn
some lessons concerning the human heart, and the aims
and pursuits of worldly men, which may render him more

competent to meet the thoughts, plans, and consciences of
33*

390 THE CHRISTIAN PASTOR's MANUAL.

his hearers. He may thus be learning when he cannot
teach; and gleaning when he cannot reap. Does he, for
the sake of recruiting health and spirits, retire to some wa-
tering place, or other scene of relaxation 1 Let him not
divest himself of his ministerial character, as is sometimes
done, if not, alas! of the Christian character also : but let
him still be prompt at learning, and apt to seize any oppor-
tunity of teaching ; and at least preserve himself, and those
belonging to him, from giving any countenance to the fes-
tivity, frivolity, and dissipation of such scenes.

" Does he teach pupils privately, or at a public semi-
nary ? still let him do it as a Christian minister, and en-
deavour, by wise (Jam. i. 5.) and persevering endeavours,
to train up his pupils for Jesus Christ. In reading with
them tlie classics, for instance, let him intersperse remarks
on the falsity of their principles, the fallacy of their rea-
soning, the tendency of their writings : comparing their
maxims with those of Solomon, and with the words of
Christ and his apostles, on similar subjects and occasions :
and in every way let it appear in his conduct respecting
them, that he is far more earnestly desirous of imparting
good to them, than of deriving advantage from them ; re-
membering our Lord's saying, It is more blessed to give
than to receive.

" The same principles are applicable to a variety of
other particulars. But I have already too much enlarged.
These things adverted to will effectually keep the ministers
of Christ from meriting the charge brought against the
priests by Malachi i. 10 ; and even from exciting a feeling
in those of decided zeal, like St. Paul's, when he said^ All
seek their own, and not the things of Jesus Christ. Love
o^ filthy lucre, and empty praise and popularity, will not
then warp their minds ; but they will feed the fiock of

THOUGHTS ON 1 TIM. iv. 13. 391

God^ taking the oversight of it, not by constraint, hut
willingly; not for Jilthy lucre, hut of a ready mind ; nei-
ther as heing lords over God^s heritage, hut as examples
to the flock : and when the chief shepherd shall appear,
ye shall receive a crown of glory that fadetk not away.
( 1 Pet. V. 2—4. )

" P. S. When Nehemiah had related the progress made
in a short time in building the wall of Jerusalem, in the
midst of dangers and opposition, he says. The people had
a mind to work. They were not paid for their work, but
incurred expense and danger about it; but the object was
so near their hearts, that they had a mind to ivork ; and
thus great things were done in a little time. Oh, if all Chris-
tians and ministers had thus a mind to work, for nothing,
when good might be done, how much might be effected !
He that is willing to work for nothing will never complain
that he has nothing to do. Yet the principle that made the
apostles determine not to serve tables, though a good work
in itself, should render minister-;, in this day, very careful
not so to give their services, even to the most useful socie-
ties, and to attending the meetings of them, as to prevent
their giving themselves continually to the word of God
and prayer. A danger at present seems to arise on this
side.

<' Mr. Cecil used to say, that the devil did not care how
ministers were employed, if not in their proper work ;
whether in hunting and field sports, at cards and assem-
blies, in writing notes on the classics, or in politics, &c. It
was all one to him ; each might please his own taste."

ON THE SNARES AND DIFFICULTIES ATTEND-
ING THE MINISTRY OF THE GOSPEL.

BY THE REV. JOHN NEWTON.

Dear Sir, — I am glad to hear that yon are ordained,
and that the Lord is about to fix you in a place where
there is a prospect of your being greatly useful. He has
given you the desire of your heart ; and I hope he has
given you likewise a heart to devote yourself, without re-
serve, to liis service, and the service of souls for his sake.
I willingly comply with your request ; and shall, without
ceremony, offer you such thoughts as occur to me upon
this occasion.

You have doubtless often anticipated in your mind the
nature of the service to which you are now called, and
made it the subject of much consideration and prayer.
But a distant view of the ministry is generally very differ-
ent from what it is found to be when we are actually en-
gaged in it. The young soldier, who has never seen an
enemy, may form some general notions of what is before
him; but his ideas will be much more lively and diversi-
fied when he comes upon the field of battle. If the Lord
was to show us the whole beforehand, who, that has a due
sense of his own insufficiency and weakness, would ven-
ture to engage? But he first draws us by a constraining
sense of his love, and by giving us an impression of the
worth of souls, and leaves us to acquire a knowledge of
what is difficult and disagreeable by a gradual experience.
The ministry of the gospel, like the book which the Apos-
tle John ate, is a bitter sweet; but the sweetness is tasted

DIFFICULTIES ATTENDING THE MINISTRY. 393

first, the bitterness is usually known afterwards, when we
are so far engaged that there is no going back.

Yet I would not discourage you: it is a good and noble
cause, and we serve a good and gracious master ; who,
though he will make us feel our weakness and vileness,
will not sutler us to sink under it. His grace is sufficient
for us : and if he favours us with an humble and depend-
ent spirit, a single eye, and a simple heart, he will make
every difficulty give way, and mountains will sink into
plains before his power.

You have known something of Satan's devices, while
you were in private life; how he has envied your privileges,
assaulted your peace, and laid snares for your feet : though
the Lord would not suffer him to hurt you, he has permit-
ted him to sift and tempt, and shoot his fiery arrows at
you. Without some of this discipline, you would have
been very unfit lor that part of your office which consists
in speaking a word in season to weary and heavy-laden
souls. But you may now expect to hear from him, and
to be beset by his power and subtilty in a different man-
ner. You are now to be placed in the forefront of the bat-
tle, and to stand, as it were, for his mark: so far as he
can prevail against yobi now, not yourself only, but many
others, will be affected: many eyes will be upon you : and
if you take a wrong step, or are ensnared into a wrong
spirit, you will open the mouths of the adversaries wider,
and grieve the hearts of believers more sensibly, than if
the same things had happened to you while you was a lay-
man. The work of the ministry is truly honourable ; but,
like the post of honour in a battle, it is attended with pecu-
liar dangers: therefore, the apostle cautions Timothy,
"Take heed to thyself, and to thy doctrine." To thyself
in the first place, and then to thy doctrine; the latter with-
out the former would be impracticable and vain.

394 THE CHRISTIAN PASTOR's MANUAL.

You have need to be upon your guard in whatever way
your first attempts to preach the gospel may seem to ope-
rate. If you should (as may probably be the case, where
the truth has been little known) meet with much opposition,
you will perhaps find it a heavier trial than you are aware
of: but I speak of it only as it might draw forth your cor-
ruptions, and give Satan advantage against you : and this
may be two ways ; first by embittering your spirit against
opposers, so as to speak in anger, to set them at defiance,
or retaliate upon them in their own way ; which, besides
bringing guilt upon your conscience, would of course in-
crease your difficulties, and impede your usefulness. A vio-
lent opposition against ministers and professors of the gos-
pel is sometimes expressed by the devil's roaring, and some
people think no good can be done without it. It is allowed,
that men who love darkness will show their dislike of the
light ; but, I believe, if the wisdom and meekness of the
friends of the gospel had been always equal to their good
intentions and zeal, the devil would not have had opportu-
nity of roaring so loud as he has sometimes done. The
subject-matter of the gospel is offence enough to the car-
nal heart : we must therefore expect opposition : but we
should not provoke or despise it, or do any thing to aggra-
vate it. A patient continuance in well-doing, a consistency
in character, and an attention to return kind offices for
hard treatment, will, in a course of time, greatly soften the
spirit of opposition ; and instances are to be found of minis-
ters, who are treated with some respect, even by those per-
sons in their parishes who are most averse to their doc-
trine. When the Apostle directs us, " If it be possible^
and as much as in us lies,Vo live peaceably with all men,"
he seems to intimate, that though it be difficult, it is not
wholly impracticable. We cannot change the rooted pre-
judices of their hearts against the gospel ; but it is possible,

DIFFICULTIES ATTENDING THE MINISTRY. 395

by the Lord's blessing, to stop their mouths, and make
them ashamed of discovering it, when they behold our
good conversation in Christ. And it is well worth our
while to cultivate this outward peace, provided we do not
purchase it at the expense oftruih and faithfulness; for or-
dinarily we cannot hope to b*e useful to our people, unless
we give them reason to believe that we love them, and
have their interest at heart. Again, opposition will hurt
you, if it should give you an idea of your own importance,
and lead you to dwell with a secret self-approbation upon
your own faithfulness and courage in such circumstances.
If you are able to stand your ground uninfluenced either
by the favour or the fear of men, you have reason to give
glory to God ; but remember that you cannot thus stand
an hour, unless he upholds you. It shows a wrong turn
of mind, when we are very ready to speak of our trials and
difficulties of this kind, and of our address and resolution
in encountering them. A natural stifTness of spirit, with
a desire to have self taken notice of, may make a rnan
willing to endure those kind of hardships, though he has
but little grace in exercise : but true Christian fortitude,
from a consciousness that we speak the truths of God, and
are supported by his power, is a very different thing.

If you should meet with but little opposition, or if the
Lord should be pleased to make your enemies your friends,
you will probably be in danger from the opposite quarter.
If opposition has hurt many, popularity has wounded more.
To say the truth, I am in some pain for you. Your natu-
ral abilities are considerable; you have been diligent in
your studies; your zeal is warm, and your spirit is lively.
With these advantages, I expect to see you a popular
preacher. The more you are so, the greater will your
field of usefulness be : but, alas ! you cannot yet know to

396 THE CHRISTIAN PASTOR's MANUAL.

what it will expose you. It is like walking upon ice.
When you shall see an attentive conorresation hano-incr
upon your words; when you shall hear the well-meant,
but often injudicious, commendations of those to whom the
Lord shall make you useful; when you shall find, upon
an intimation of your preachTng in a strange place, people
thronging from all parts to hear you, how will your heart
feel? It is easy for me to advise you to be humble, and
for you to acknowledge the propriety of the advice ; but
while human nature remains in its present state, there will
be almost the same connection between popularity and
pride, as between fire and gunpowder; they cannot meet
without an explosion, at least not unless the gunpowder is
kept very damp. So unless the Lord is constantly moist-
ening our hearts (if I may so speak) by the influences of
his Spirit, popularity will soon set us in a blaze. You will
hardly find a person, who has been exposed to this fiery
trial, without suffering loss. Those whom the Lord loves,
he is able lo keep, and he will keep them upon the whole ;
yet by such means, and in a course of such narrow escapes,
that they shall have reason to look upon their deliverance
as, no less than miraculous. Sometimes, if his ministers
are not watchful against the first impressions of pride, he
permits it to gather strength : and then it is but a small
thing that a few of their admirers may think them more
than men in the pulpit, if ihey are left to commit such mis-
takes when out of it, as the weakest of the flock can dis-
cover and pity. And this will certainly be the case, while
pride and self-sufficiency have the ascendant. Beware,
my friend, of mistaking the ready exercise of gifts for the
exercise of grace. The minister may be assisted in pub-
lic for the sake of his hearers ; and there is somethini; in
the nature of our public work, when surrounded by a con-

DIFFICULTIES ATTENDING THE MINISTRY. 397

course of people, that it is suited to draw forth the exertion
of our abilities and to engage our attention in the outward
services, when the frame of the heart may be far from
beins: right in the sight of the Lord. When Moses smote
the rock, the water followed ; yet he spoke unadvisedly
with his lips, and greatly displeased the Lord. However,
the congregation was not disappointed for his fault, nor
was he put to shame before them ; but he was humbled for
it afterwards. They are happy whom the Lord preserves
in some degree humble, without leaving them to expose
themselves to the observation of men, and to receive such
wounds as are seldom healed without leaving a deep scar.
But even these have much to suffer. Many distressing ex-
ercises you will probably meet with upon the best suppo-
sition, to preserve in you a due sense of your own un-
worthiness, and to convince you, that your ability, your
acceptance, and your usefulness, depend upon a power be-
yond your own. Sometim.es, perhaps, you will feel such
an amazing difference between the frame of your spirit
in public and in private, when the eyes of men are not
upon you, as will make you almost ready to conclude, that
you are no better than an hypocrite, a mere stage-player,
who derives all his pathos and exertion from the sight of
the audience. At other times you will find such a total
emptiness and indisposition of mind, that former seasons of
liberty in preaching will appear to you like the remem-
brance of a dream, and you will hardly be able to persuade
yourself, you shall ever be capable of preaching again:
the Scriptures will appear to you like a sealed book, and
no text or subject afford any light or opening to determine
your choice: And this perplexity may not only seize you
in the study, but accompany you in the pulpit. If you are

enabled at some times to speak to the people with power,
34

398 THE CHRISTIAN PASTOR's MANUAL.

and to resemble Samson, when, in the greatness of his
strength, he bore away the gates of the city, you will, per-
haps, at others, appear before them, like Samson, when his
locks were shorn, and he stood in fetters. So that you
need not tell the people you have no sufficiency in yourself
for they will readily perceive it without your informa-
tion. These things are hard to bear ; yet successful
popularity is not to be preserved upon easier term.s : and if
they are but sanctified to hide pride from you, you will
have reason to number them amongst your choicest
mercies.

I have but just made an entrance upon the]subject'of the
difficulties and dangers attending the ministry. But my
paper is full. If you are willing I should proceed, let me
know, and I believe I can easly find enough to fill another
sheet. May the Lord make you wise and watchful !
That he may be the light of your eye, the strength of
your arm, and the joy of your heart, is the sincere prayer
of, &c.

REMARKS ON SUBJECTS CONiNECTED WITH
THE CHRISTIAN MINISTRY.

BY THE REV. RICHARD CECIL, M. A.

ON THE ASSISTANCE WHICH A MINISTER HAS REASON TO EX-
PECT IN THE DISCHARGE OF HIS PUBLIC DUTY.

Men have carried their views on this subject to extremes.
Enthusiasts have said that learning, and that studying and

MISCELLANEOUS REMARKS. 399

writing sermons, have injured the Church. The accurate
men have said, " Go and hear one of these enthusiasts
hold forth !"

But both classes may be rendered useful. Let each cor-
rect its evils, yet do its work in its own way.

Some men set up exorbitant notions about accuracy.
But exquisite accuracy is totally lost on mankind. The
greater part of those who hear, cannot be brought to see
the points of the accurate man. The Scriptures are not
written in this manner. I should advise a young minister
to break through all such cobwebs, as these unphilosophi-
cal men would spin round him. An humble and modest
man is silenced if he sees one of these critics before him.
He should say, I am God's servant. To my own Master
I stand or fall. I will labour according to the utmost
ability which God giveth and leave all consequences to
him."

We are especially taught in the New Testament, to
glorify the Spirit of God : and, in his gracious operations
in our ministry, we are nearer the Apostolic times than we
often think ourselves.

But this assistance is to be expected by us, as labourers
in the vineyard ; not as rhapsodists. Idle men may be
pointed out, who have abused the doctrine of divine as-
sistance ; but what has not been abused? We must expect
a special blessing to accompany the truth ; not to super-
cede labour, but to rest on and accompany labour.

A minister is to be in season, and out of season ; and,
therefore, every where a minister. He will not employ
himself in writing secular histories : he will not busy him-
self in prosecuting mathematical inquiries. He will labour
directly in his high calling ; and indirectly, in a vast vari-
ety of ways, as he may be enabled: and God may bless

400 THE CHRISTIAN PASTOr's MANUAL.

that word in private, which may have been long heard in
public in vain.

A minister should satisfy himself in saying, "It matters
not what men think of my talents. Am I doing what I
can?" — for there is great encouragement in that commen-
dation of our Lord's, She hath done what she could. It
would betray a wrong state of mind to say, " If I had dis-
charged my duty in such and such a way, I should have
succeeded." This is a carnal spirit. If God bless the
simple manner in which you spoke, that will do good ; if
not, no manner of speaking could have done it.

There is such a thing in the religious world as a cold,
carnal wisdom : every thing must be nicely weighed in the
scales: every thing must be exactly measured by the rule.
I question if this is not worse in its consequences, than the
enthusiasm which it opposes. Both are evil, and to be
shunned. But I scarcely ever knew a preacher or writer
of this class who did much good.

We are to go forth, expecting the excellency of God^s
power to accompacy us, since we are but earth em vessels :
and if, in the Apostolic days, diligence was necessary, how
much more requisite is it now !

But, to the exercise of this diligence, a sufficiency in all
things is promised. What does a minister require ? In all
these respects the promise is applicable to him. He needs,
for instance, courage and patience: he may, therefore, ex-
pect that the Holy Spirit will enable him for the exercise
of these gi'aces.

A minister may expect more superintendence, more ele-
vation, than a hearer. It can scarcely be questioned that
he ought to pray for this : if so, he has a ground in Scrip-
ture thus to pray.

I have been cured of expecting the Holy Spirit's influ-

MISCELLANEOUS REMARKS. 401

ence without due preparation on our part, by observing
how men preach who take up that error. I have heard
such men talk nonsense by the hour.

We must combine with St. Paul — " Bene orasse est bene
studuisse'' must be united with St. Paul's Meditate upon
these things ; give thyself wholly to them, that thy profit-
ing may appear to all. One errs who says, I will preach
a reputable sermon ; and another errs who says, " I will
leave all to the assistance of the Holy Spirit," while he has
neglected a diligent preparation.

ON PREACHING CHRIST.

''^ We preach Christ Crucified.'''' 1 Cor. i. 23.

Christ is God's great ordinance. Nothing ever has been
done, or will be done to purpose, but so far as he is held
forth with simplicity. All the lines must centre in him.
I feel this in my own experience, and therefore I govern
my ministry by it; but then this is to be done according to
the analogy of faith — not ignorantly, absurdly, and falsely.
I doubt not, indeed, but that access on this side is less per-
nicious than access on the other ; because God will bless
his own especial ordinance, though partially understood
and partially exhibited.

There are many weighty reasons for rendering Christ
prominent in our ministry : —

1. Christ cheers the prospect. Every thing connected
with him has light and gladness thrown around it. 1 look
out of my window ; — the scene is scowling — dark — frigid
— forbidding: — I shudder, my heart is chilled. But, let
the sun break forth from the cloud — I can feel — I can act
— I can spring.

2. God descending and dwelling with man, is a truth so

34*

402 THE CHRISTIAN PASTOR's MANUAL.

infinitely grand, that it must absorb all other. " You are
his attendants ! Well ! but the Mng! There he is ! — the
kingr

3. Out of Christ God is not intelligible, much less ami-
able. Such men as Clarke and Abernethy talk sublime
nonsense. A sick woman said to me — " Sir, I have no
notion of God. I can form no notion of him. You talk
to me about him, but I cannot get a single idea that seems
lo contain any thing." " But you know how to conceive
of Jesus Christ as a man ! God comes down to you in
him, full of kindness and condescension." " Ah ! Sir,
that gives me something to lay hold on. There I can rest.
I understand God in his Son." But if God is not intelli-
gible out of Christ, much less is he amiable, though I ought
to feel him so. He is an object of horror and aversion lo
me, corrupted as I am! I fear, I tremble, I resist, I hate, I
rebel.

4. A preacher may pursue his topic, without being led
by it to Christ. A man who is accustomed to investigate
topics is in danger. He takes up his topic, and pursues it.
He takes up another, and pursues it. At length Jesus
Christ becomes his topic, and then he pursues that. If he
cannot so feel and think as to bend all subjects naturally
and gracefully to Christ, he must seek his remedy in se-
lecting such as are more evangelical.

5. God puts peculiar honour on the preaching of Christ
crucified. A philosopher may philosophize his hearers,
but the preaching of Christ must convert them. John the
Baptist will make his hearers tremble; but, if the least in
the kingdom of heaven is greater than he, let him exhibit
that peculiar feature of his superiority, Jesus Christ. Men
may preach Christ ignorantly, blunderingly, absurdly ; yet
God will give it efficacy, because he is determined to mag-
nify his own ordinance.

MISCELLANEOUS REMARKS. 403

6. God seems, in the doctrine of the cross, to design
the destruction of man's pride. Even the murderer and
the adulterer sometimes become subjects of the grace of
the Gospel, because the murderer and adulterer are more
easier convinced and humbled ; but the man of virtue is
seldom reached, because the man of virtue disdains to de-
scend. Remember me, saved a dying malefactor? God,
1 thank thee, condemned a proud Pharisee !

Every minister should therefore enquire, ^^Whai is for
me the wisest way of teaching Christ to men?''"' Some seem
to think that in the choice of a wise way, there lurks al-
ways a trimming disposition. There are men, doubtless,
who will sacrifice to self, even Christ Jesus the Lord: but
they, of all men, are farthest from the thing. There is
a secret in doing it, which none but an honest man can dis-
cover. The knave is not half wise enough.

We are not to judge one another in these things. Suf-
ficient it is to us, to know what we have to do. There are
difTerent ways of doing the same thing, and that with suc-
cess and acceptance. We see this in the apostles them-
selves. They not only preached Christ in different ways ;
but, what is more, they could not do this like one another.
They declare this fact themselves ; and acknowledge the
grace of God in their respective gifts. Our beloved brother
Paul writes, says St. Peter, accordinnj to the wisdom given
unto him. But there are Peters, in our days, who would
say, " Paul is too learned. Away with these things, which
are hard to be understood. He should be more simple. I
dislike all this reasoning." And there are Pauls, who
would say, " Peter is rash and unguarded. He should put
a curb on his impetuosity." And there are Johns, who
would say, *' They should both discharge their office in my
soft and winning manner. No good will come of this fi:re

404 THE CHRISTIAN PASTOr's MANUAL.

and noise." Nothing of this sort ! Each hath his proper
gift of God ; one after this manner, and another after that :
and each seems only desirous to occupy faithfully till his
Master come, leaving his brethren to stand or fall to their
own Master.

Too much dependence is often placed on a system of
rational contriv>ance. An ingenious man thinks he can
so manage to preach Christ, that his hearers will say —
*' Here is nothing of Methodism ! This has nothing to do
with that system!" I will venture to say, if this is the
sentiment communicated by his ministry, that he has not
delivered his message. The people do not know what he
means, or he has kept back part of God's truth. He has
fallen on a carnal contrivance, to avoid a cross ; and he
does no good to souls. The ichole message must be deli-
vered ; and it is better it should be delivered even coarsely,
than not at all. We may lay it down as a principle, that
if the Gospel be a medicine^ and a specific too, as it is, it
must be got down such as it is. Any attempt to sophisti-
cate and adulterate will deprive it of its efficacy ; and will
often recoil on the man who makes the attempt, to his
shame and confusion. The Jesuits tried to render Christi-
anity palatable to the Chinese by adulterating it, but the
Jesuits were driven with abhorrence from the empire.

If we have to deal with men of learning, let us show
learning so far as to demonstrate that it bears its testimony
to the truth. But accommodation in manner must often
spring from humility. We must condescend to the capa-
city of men, and make the truth intelligible to them.

If this be our manner of preaching Christ, we must
make up our minds not to regard the little caviller, who
will judge us by the standard of his favourite author or
preacher. We must be cautious too, since men of God

MISCELLANEOUS REMARKS. 405

have been and ever will be the butt and scorn of the world,
of thinking that we can escape its sneers and censures.
It is a foolish project, to avoid giving offence ; but it is
our duty, to avoid giving unnecessary oflence. It is ne-
cessary offence, if it is given by the truth ; but it is unne-
cessary, if our own spirit occasion it.

I have often thought that St. Paul was raised up pecu-
liarly to be an example to others, in labouring to discover
the wisest way of exhibiting the Gospel ; not only that he
was to be a great pattern in other points, but designedly
raised up for this very thing. How does he labour to
make the truth reasonably -plain ! How does he strain
every nerve and ransack every corner of the heart, to
make it reasonably palatable ! We need not be instructed
in his particular meaning when he says, I became all things
to all men, if by any means I might save some. His
history is a comment on the declaration.

The knowledge of Jesus Christ is a wonderful mystery.
Some men think they preach Christ gloriously, because
they name him every two minutes in their sermons. But
that is not preaching Christ. To understand, and enter
into, and open his various offices and characters, the glo-
ries of his person and work, his relation to us, and ours to
him, and to God the Father and God the Spirit through
him ; this is the knowledge of Christ. The divines of the
present day are stunted dwarfs in this knov/ledge, com-
pared with the great men of the last age. To know Jesus
Christ for ourselves, is to make him a consolation, delight,
strength, righteousnsss, companion, 'and end.

This is the aspect in which religion should be presented
to mankind ; it is suited, above all other, to produce effect;
and effect is our object. We must take human nature as
we find human nature. We must take human nature in

406 THE CHRISTIAN PASTOR's MANUAL.

great cities, as we find human nature in great cities. We
may say, " this or that is the aspect which ought to have
most effect : we must illuminate the mind : we must enlist
the reason : we must attack the conscience." We may
do all this, and yet our comparative want of success in
begetting and educating the sons of glory, may demon-
strate to us that there is some more effective way; and
that sound sense and philosophy call on us to adopt that
way, because it is most effective.

Our system of preaching must meet mankind ; they
must find it possible to live in the bustle of the world, and
yet serve God : after being w^orried and harassed with its
concerns, let them hear cheering truths concerning Christ's
love, and care, and pity, which will operate like an en-
chantment in dispelling the cares of life, and calming the
anxious perturbations of conscience. Bring forward pri-
vileges and enforce duties, in their proper places and pro-
portions.

Let there be no extremes ; yet I am arrived at this con-
viction : — Men who lean toward the extreme of evangelical
privileges in their ministry, do much more to the conver-
sion of their hearers, than they do, who lean toward the
extreme of requirement. And my own experience con-
firms my observation. I feel myself repelled, if any thing
chills, loads, or urges me. This is my nature, and I see
it to be very much the nature of other men. But, let me
hear, son of man, thou hast played the harlot with many
lovers ; yet return again to me, saith the Lord, 1 am
melted and subdued.

MISCELLANEOUS REMARKS. 407

ON VISITING DEATH-BEDS.

I have found it, in many cases, a difficult thing to deal
with a death-bed. We are called unto death-beds of va-
rious kinds : —

The true pilgrim sends for us to set before him the food
on which he has fed throughout his journey. He has a
keen appetite. He wants strength and vigour for the last
effort ; and, then, all is for ever well ! He is gone home,
and is at rest !

Another man sends for us because it is decent ; or his
friends importune him ; or his conscience is alarmed : but
he is ignorant of sin and of salvation ; he is either indif-
ferent about both, or he has made up his mind in his own
way : he wants the minister to confirm him in his own
views, and smooth over the wound. I have seen such men
mad with rage, while I have been beating down their re-
fuge of lies, and setting forth to them God's refuge. There
is a wise and holy medium to be observed in treating such
cases : — " I am not come to daub you over with untem-
pered mortar : I am not come to send you to the bar of
God with a lie in your right hand. But neither am I come
to mortify you, to put you to unnecessary pain, to embit-
ter you, or to exasperate you." There is a kindness, af-
fection, tenderness, meekness, and patience, which a man's
feelings and conscience will condemn him while he op-
poses ! I have found it a very effectual method to begin
with myself; it awakens attention, conciliates the mind,
and insinuates conviction : — " Whatever others think of
themselves, I stand condemned before God : my heart is
so desperately wicked, that, if God had not showed me in
his Word a remedy iu Jesus Christ, I should be in despair:

408 THE CHRISTIAN PASTOr's MANUAL.

I can only tell you what I am, and what I have found. If
you believe yourselves to be what God has told me I am
and all men are, then I can tell you where and how to find
mercy and eternal life : if you will not believe that you are
this sort of man, [ have nothing to offer you. I know of
nothing else for man, beside that which God hath showed
me." My descriptions of my fallen nature have excited
perfect astonishment : sometimes my patients have seemed
scarcely able to credit me ; but I have found that God has
fastened, b-y this means, conviction on the conscience. In
some cases, an indirect method of addressing the con-
science may apparently be, in truth, the most direct ; but
we are to use this method wisely and sparingly. It seems
to me to be one of the characteristics of the day, in the
religious world, to err on this subject. We have found
out a circuitous way of exhibiting truth. The plain, di-
rect, simple exhibition of it is often abandoned, even where
no circumstances justify and require a more insinuating
manner. There is dexterity indeed, and address in this ;
but too little of the simple declaration of the testimony of
God, which St. Paul opposes to excellency of speech or of
wisdom, and to enticing words of man's wisdom. We
have done very little when we have merely persuaded men
to think as we do.

But we have to deal with a worse death-bed character,
than with the man who opposes the truth. Some men
assent to every thing which we propose. They will even
anticipate us. And yet we see that they mean nothing. I
have often felt when with such persons, " I would they
could be brought to contradict and oppose 1 That would
lead to discussion. God might, peradventure, dash the
stony heart in pieces. But this heart is like water. The
impression dies as fast as it is made." I have sought for

5IISCELLANE0US REMARKS. 409

such views as might rouse and stir up opposilicn. I have
tried to irritate the torpid mind. But all in vain. 1 once
visited a young clergyman of this character, who was
seized with a dangerous illness at a coffee-house in town,
whither some business had brought him ; the first time I saw
him we conversed very closely together ; and, in the pros-
pect of death, he seemed solicitous to prepare for it. But
I could make no sort of impression upon him ; all 1 could
possibly say met his entire ap[)robation, though I saw his
heart felt no interest in it. When I visited him a second
lime, the fear of death was gone ; and, with it, all solicit
tude about religion. He was still civil and grateful, but
he tried to parry off* the business on which he knew I
came. " I will show you, sir, some little things with
which I have worn away the hours of my confinement
and solitude." He brought out a quantity of pretty and
tasty drawings. 1 was at a loss how to express, with
suitable force and delicacy, the high sense I felt of his in.
decorum and insipidity, and to leave a deep impression on
his conscience — I rose, however, instantly — said my time
was expired — wished him well, and withdrew.

Sometimes we have a painful part to act with sincere
men, who have been carried too much into the world. I
was called in to visit such a man. " I find no comfort,"
he said. " God veils his face from me. Every thing
around me is dark and uncertain." I did not dare to act
the flatterer. I said — "Let us look faithfully into the state
of things. I should have been surprised if you had not
felt thus. I believe you to be sincere. Your state of feel-
ings evinces your sincerity. Had I found you exulting in
God, I should have concluded that you were either deceived
or a deceiver; for while God acts in his usual order, how

could you expect to feel otherwise on the approach of
35

410 THE CHRISTIAN PASTOr's MANUAL.

death, than you do feel ? You have driven hard after
the world. Your spirit has been absorbed in its cares.
Your sentiment — your conversation have been in the
spirit of the world. And have you any reason to expect
the response of conscience, and the clear evidence which
await the man who has walked and lived in close friend-
ship with God? You know that what I say is true." His
wife interrupted me, by assuring me that he had been an
excellent man. " Silence 1" said the dying penitent, " It
is all true !"

Soon after I came to St. John's I was called on to visit a
dying lady, whom I saw many times before her death. I
found that she had taken God for her portion and rest.
She approached him with the penitence of a sinner grate-
ful for his provision of mercy in Christ. She told me she
had found religion in her Common Pmyer Book. She
blessed God that she had " always been kept steady to her
church ; and that she had never followed the people called
Methodists, who were seducing so many on all sides." I
thought it would be unadvisable to attempt the removal of
prejudices, which, in her dying case, were harmless ; and
which would soon be removed by the light which would
beam in on her glorified soul. We had more interesting
subjects of conversation, from which this would have led
us away. Some persons may tax her with a want of
charity : but, alas ! I fear they are persons who, knowing
more than she did of the doctrines of the gospel, have so
little of its divine charity in their hearts, that, as they can-
not allow for her prejudices, neither would they have been
the last to stigmatize her as a dead formalist and pharisee.
God knoweth them that are his ; and they are often seen
by him where we see them not.

MISCELLANEOUS REMARKS. 411

SOME NEGATIVE RULES GIVEN TO A YOUNG MINISTER GOING
INTO A SITUATION OF PECULIAR DIFFICULTY.

As I know you have received much good advice, I would
suggest to you a few hints of a negative kind, with a view
of admonishing you to be careful, while you are doing your
work, not by any mistakes of your own to hinder your
success —

I. By forgetting that your success with others is very
much connected with your personal character.

Herod heard John gladly, and he did many things, be-
cause he knew the preacher to be a just and holy man.
Words uttered from the heart find their way to the heart,
by a holy sympathy. Character is power ; —

" A good man seen, though silent, counsel gives."

If you would make deep impressions on others, you
must use all means to have them first formed on your own
mind. Avoid, at the same time, all appearances of evil— ^
as a covetous or worldly, a vain or assuming, a careless or
indevout deportment. Never suffer jesting with sacred per-
sons or things. Satan will employ such antidotes as these
to counteract the operation of that which is effective and
gracious in a minister's character.

II. By placing your dependence on any means, quali-
ties, or circumstances, however excellent in themselves.

The direct way to render a thing weak, is to lean on it
as strong. God is a jealous God ; and will utterly abolish
idols as means of success. He designs to demonstrate
that men and creatures are what he makes them, and that
only. This also should be your encouragement : — look-
ing, in the diligent and humble use of means, to that Spirit

412 THE CHRISTIAN PASTOR's MANUAL.

of life and power without whose influence all your endea-
vours will be to no purpose, you have reason to expect
help suited and adequate to all your difficulties.

III. By unnecessarily appearing in dangerous or im-
proper siiuations.

It is one thing to be humble and condescending ; it is
another to render yourself common, cheap, and contempti-
ble. The men of the world know when a minister is out
of his place — when they can oppress him by numbers or
circumstances — when they can make him laugh, Vv'hile his
office frowns. Well will it be for him, if he is onl)'^ ren-
dered absurd in his future public admonitions, by his for-
mer compliances; well if, being found like St. Peter on
dangerous ground, he is not seduced, virtually at least, to
deny his Master.

IV. By suspicious appearances in his family.

As the head of your household you are responsible for
its appearances. Its pride, sloth, and disorder will be
yours. You are accountable for your wife's conduct,
dress, and manners; as well as those of your children,
whose education must be peculiarly exemplary. Your
family is to be a picture of what you wish other families
to be : and, without the most determined resolution, in re-
liance on God, to finish this picture cost what it will,
your recommending family religion to others will but cre-
ate a smile. Your unfriendly hearers will recollect enough
of Scripture to tell you that you ought, like the primitive
bishop, to be one, that ruleth well his own house, having
his children in subjection with all gravity; for if a man
know not how to rule his own house, how shall he take
care of the church of God ?

V. By meddling, beyond your sphere, in temporals.
Your aim and conversation, like your sacred calling are

MISCELLANEOUS REMARKS. 413

to be altogether heavenly. As a man of God, you have
no concern with politics and parties and schennes of inter-
est, but you are to live above them. There is a sublime
spirit in a devoted minister, which, as one says of Chris-
tianity itself, pays no more regard to these things than to
the battles of rooks, the industry of ants, or the policy of
bees.

VI. By venturing off general and acknowledged ground
in spirituals.

By giving strong meat, instead of milk, to those who
are yet but babes — by giving heed to fables, which minis-
ter questions rather than godly edifying ; amusing the
mind, but not affecting the heart ; often disturbing and be-
wildering, seldom convincing ; frequently raising a smile
never drawing a tear.

VII. By maintaining acknowledged truth in your oim^
spirit.

Both food and medicines are injurious, if administered
scalding hot. The spirit of a teacher often effects more
than his matter. Benevolence is a universal languao;e :
and it will apologize for a multitude of defects, in the man
who speaks it ; while neither talents nor truth will apolo-
gize for pride, il liberality or bitterness. Avoid, there-
fore, irritating occasions, and persons, particularly disputes
and disputants, by which a minister often loses his temper
and his character.

VII I. By being too sharp-sighted, too quick-eared, or
too ready ■tongued.

Some evils are irremediable : they are best neither seen
nor heard : by seeing and hearing things which you can-
not remove, you will create implacable adversaries ; who,
being guilty aggressors, never forgive. Avoid speaking
meanly or harshly of any one: not only because this is

35

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414 THE CHRISTIAN PASTOr's MANUAL.

forbidden to Christians, but because it is to declare war as
by a thousand heralds.

IX. By the temptations arising from the female sex,
I need not mention what havoc Satan has made in the
church, by this means, from the Fall to this day. Your
safety, when in danger from this quarter, lies in flight —
to parley, is to fall. Take the first hint from conscience,
or from friends.

In fine, watch thou in all things : endure afl^ictions ; do
the work of an evangelist : make full proof of thy minis-
try : and then, whether those around you acknowledge
your real character or not how, they shall one day know
that there hath been a prophet among them !

QUESTIONS PROPER FOR YOUNG MINISTERS
FREQUENTLY TO PUT TO THEMSELVES,
CHIEFLY BORROWED FROM THE EPISTLES
TO TIMOTHY AND TITUS.

BY ISAAC WATTS, D. D.
SECTION I.

OF FAITHFULNESS IN THE MINISTRY.

Do I sincerely give myself" to the ministry of the word ;"
Acts vi. 4, and do I design to make it the chief business
of my life to serve Christ in his Gospel, in order to the
salvation of men ?

MISCELLANEOUS REMARKS. 415

Do I resolve, through the aids of divine grace, " to be
faithful to him who hath .put me into the ministry," and
" to take heed to the ministry which I have received in the
Lord that I may fulfil it 7" 1 Tim. i. 12. Col. iv. 17.

Do 1 honestly and faithfully endeavour by study and
prayer to know " the truth as it is in Jesus ? " Eph. iv. 21.
and do I seek my instructions chiefly from the " holy Scrip-
tures which are able to make me wise unto salvation,
through the faith that is in Christ, that I may be thoroughly
furnished unto every good word and work ? " 2 Tim. iii.
14. 17.

Do " I hold fast the form of sound words," as far as I
have learned them of Christ and his apostles? 2 Tim. i.
13. That I " may by sound doctrine exhort and convince
gainsayers;" Tit. i. 9. and do I determine to "continue
in the things which I have learned, knowing from whom
I have learned them?" 2 Tim. iii. 14.

Do I resolve to give the people the true meaning of Christ
in his word, so far as I can understand it, and '♦ not to
handle the word of God deceitfully, but by manifestation
of the truth commend myself to every man's conscience in
the sight of God ?" 2 Cor. iv. 2.

Am I watchful to " avoid profane and vain bablings? 1
Tim. vi. 20. and do I take care to " shun foolish questions,
which do gender strife, and disputing about words, which
are to no profit, but the subversion of the hearers ?" 2 Tim.
ii. 14, 23.

Do I study to show myself approved unto God, rightly
dividing the word of truth ; 2 Tim. ii. 15. giving to every
one, viz. to saints and sinners, their proper portion ?

Do I make it my business to "testify to all men, whether
Jews or Greeks, the necessity of repentance towards God,
and faith in Christ Jesus ;" and that " there is no other

416 THE CPIRISTIAN PASTOR's MANUAL.

name under heaven given whereby we may be saved ;"
making this gospel of Christ the subject of my ministry ?
Acts XX. 21 Acts iv. 12.

Do I constantly affirm that " those who have believed in
Christ Jesus should maintain good works, and follow after
holiness, without which no man shall see the Lord ? Titus
iii. 8. Heb. xii. 14.

Do I teach those that hear me to " observe all that Christ
hath commanded us, nor shun to declare to them at proper
seasons the whole counsel of God ?" Mat. xxviii. 20. Acts
XX. 27.

Do I preach to the people, " not myself, but Christ Jesus
the Lord, and myself as their servant for Christ's sake?"
2 Cor. iv. 5.

Do I, in my study and my preaching, " take heed to my
doctrine and my exhortations, so that I may save myself
and them that hear me?" 1 Tim. iv. 16.

Do I " watch over the souls of men as one that must
give an account, being solicitous that I may do it with joy,
and not with grief?" Heb. xiii. 17.

SECTION ir.

OF DILIGENCE IN THE MINISTRY.

Do I" give attendance to reading," meditation and study?
Do 1 read a due portion of Scripture daily, especially in
the New Testament, and that in the Greek original, that I
may be better acquainted with the meaning of the word of
God? 1 Tim. iv. 13.

Do I apply myself to these things, and give myself
wholly to them, that my profiting may appear to all ? 1
Tim. iv. 15.

QUESTIONS FOR YOUNG MINISTERS. 417

Do I live, constantl)^ as under the eye of the great
Shepherd, who is my master and my final judge and so
spend my hours as to be able to give up a good account of
ihem at last to him ?

Do I not ** neglect to stir up any of those gifts, which
God has given men, for the edification of the church?"
1 Tim. iv. 14. and 2 Tim. i. 6.

Do I seek, as far as possible, to know the state and the
wants of my auditory, that " I may speak a word in sea-
son V Is. i. 4.

Is it my chief design, in choosing my subject, and com-
posing my sermon, to edify tljc souls of men?

Am I determined to take all proper opportunities to
preach the word in season and out of season, that is, in the
parlour or the kitchen, or the workhouse, as well as in the
pulpit; and seek opportunities to speak a word for Christ,
and help forward the salvation of souls ? 2 Tim. iv. 2.

Do I labour to show my love to our Lord Jesus, by
" feeding the sheep and the lambs of his flock?" John xxi.
16,17.

Am I duly solicitous for the success of ray ministry? and
do I take all proper methods to inquire what effects my
ministry has had on the souls of those who hear me?

Where I find or hope the work of grace is begun on the
soul, am 1 zealous and diligent to promote it?

SECTION III.

OF CONSTANT PRAYER AND DEPENDANCE.

Do I " give myself to prayer, as well as to the ministry
of the word ?" Acts vi. 4.
Do I make conscience of praying daily in secret, that I

418 THE CHRISTIAN PASTOR S MANUAL.

may thereby maintain holy converse with God, and also,
that I may increase in the gift of prayer? Matt. vi. 6.

Do I make it my practice to offer " prayers, supplica-
tions, and intercessions for all men," particularly for our
rulers, and for my fellow labourers in the ministry, and for
the church of Christ, and especially for those to whom I
preach ? 1 Tim. ii. 1. Rom. i. 9, 10. Phil. i. 4.

Do I seek by prayer, for divine direction and assistance
in my studies, and in all my preparations for the public 1
and do I plead for the success of my ministry with God, in
whom are all our springs? Eph. iii. 14 — 19. Phil. i. 8, 9.

Do I ever keep upon my spirit a deep sense of my own
insufficiency for these things, that I may ever depend and
wait on the power of Christ for aid and success ? 2 Cor. ii.
16. and iii. 5. and 2 Tim. ii. 1.

SECTION IV.

OF SELF-DENIAL, HUMILITY, MORTIFICATION, AND
PATIENCE.

Do I endeavour to please all men for their good, and
not make it my business to please myself? Rom. xvi. 2.
But to become all to all, that I may win their souls, so far
as is consistent with being true and faithful to Christ ? 1
Cor. X. 2.3, and ix. 19, 22.

Do I behave myself before men, " not as a lord over
God's heritage, but as a servant of all for Christ's sake?
and do I treat them not as having'dominion over their faith,
but as a helper of their joy ?" 2 Cor. iv. 5. and i. 24.

Am I " gentle and patient towards all men, in meekness
instructing those that oppose themselves?" 2 Tim. ii. 24,
25.

QUESTIONS FOR YOUNG MINISTERS. 419

Do I " approve myself in all things as a minister of
God ; in much patience possessing my own soul," and
having the government of my own spirit? 2 Cor. vi. 4.

Do 1, as a man of God, whose business is heavenly, flee
from covetousness and the inordinate desire of gain ; not
seeking my own things so much as the things of Christ?
1 Tim vi. 10, 11. But having food and raiment, have I
learned therewith to be content ? 1 Tim. vi. 8.

Am I willing '' to endure hardness as a good soldier of
Jesus Christ ?" 2 Tim. ii. 3. and am I learning to bear
whatsoever God calls me to, " for the sake of the elect,
that they may obtain salvation with eternal glory ?" 2 Tim.
ii. 3, 10.

Am I more and more fortified against shame and suffer-
ing for the testimony of my Lord Jesus Christ? 2 Tim.
i. 8—12.

Am I willing " to spend myself and to be spent for the
good of the people, or even to be offered up, as a sacrifice
for the service of their faith ? and do I count nothing dear
to me, that I may fulfil the ministry which I have received
of the Lord Jesus? Phil. ii. 17. 2 Cor. xii. 15. Acts
XX. 24.

SECTION V.

OP CONVERSATION.

It is my constant endeavour to " hold fast the true faith,
and a good conscience together, lest making shipwreck of
one, I should lose the other also." 1 Tim. i. 19.

Do I so walk as to be an " example of Christians, in word,
in conversation, in charity, in faith, in purity?" 1 Tim.
iv. 12 ; that in " all things I may show myself a pattern
of good works ?" Tit. ii. 7.

420 THE CHRISTIAN PASTOR's MANUAL.

Do I endeavour to walk uprightly amongst men^ and
do nothing by partiality 1 1 Tim, v. 21.

Is my conversation savoury and religious, so as to min-
ister edification to the hearers 1 Eph. iv. 29.

Do I " shun youthful lusts, and follow after righteous-
ness, faith, charity, and peace with all them that call on
the Lord, out of a pure heart V 2 Tim. ii. 22.

Do I avoid, as much as possible, the various temptations
to which I may be exposed, and watch against the times,
and places, and company which are dangerous ?

Do I practice the Christian duty of love and charity, to
those who differ from me in opinion, and even " bless and
pray for them that are my enemies?" Rom. xii. 14; and
xiv. 1.

Do I behave myself blameless as a steward of God, noi
self-willed, not soon angry, not given to wine, nor filthy
lucre, no brawler, no striker ; a lover of hospitality, a lover
of good men, sober, just, holy, temperate ? Tit. i. 7. 8.

Do 1 daily endeavour " to give no offence in anything,
that the ministry be not blamed ?" 2 Cor. vi. 3.

Do I watch over myself in all times, and places, and
conversations, so as to do and to bear what is required of
me, to make a full proof of my ministry, and to adorn the
doctrine of God my Saviour? 2 Tim. iv. 5. Tit. ii. 10.

THE END

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