The Preacher : His Gifts ''But when, out of his ample breast, he gave his great voice pass, And words that flew about our ears like drifts of winter snow, None thenceforth might contend with him, though nought admired for show."
The Preacher: His Gifts HILE Wesley lays great stress on the need of what he designates ''grace" in a preacher, he is almost equally emphatic in regard to gifts. His enumeration of these, which he divides into natural and acquired, may not be in all its details such as would be made by a writer of to-day, yet, in its broad outlines, it covers what are the requisites of an effective ministry in all times.
I Among natural gifts he includes, 'First, a good understanding, a clear apprehension, a sound judgment, and a capacity of reasoning with some
John Wesley on Preaching closeness. Is not this necessary in a high degree for the work of the ministry? Otherwise, how will he be able to understand the various states of those under his care, or to steer them through a thousand difficulties and dangers to the haven where they would be? Is it not necessary with respect to the numerous enemies whom he has to encounter? Can a fool cope with all the men that know not God, and with all the spirits of darkness ?
Nay, he will neither be aware of the devices of Satan nor the craftiness of his children.
'Secondly. Is it not highly expedient that a guide of souls should have likewise some liveliness and readiness of thought? Or how will he be able, when need requires, to 'answer a fool
The Preacher: His Gifts according to his folly'? How frequent is this need, seeing we almost everywhere meet with those empty, yet petulant creatures, who are far 'wiser in their own eyes than seven men who can render a reason'?
Reasoning, therefore, is not the weapon to be used with them.
You cannot deal with them thus.
They scorn being convinced; nor can they be silenced but in their own way."
A very pertinent illustration of this ability to ''answer a fool according to his folly" is afforded by a story told of Wesley himself. It is said that in walking along the street he was rudely jostled by an arrogant fellow, who said, ''I never give the wall to a fool." '*I always do," responded John Wesley on Preaching Wesley, and, stepping on one side, passed quietly on.
'' Thirdly. To a sound understanding, and a lively turn of thought, should be joined a good memory ; if it may be, ready, that you may make whatever occurs in reading or conversation your own. 'Every scribe instructed unto the kingdom of heaven,' every teacher fitted for his work 'is like a householder who bringeth out of his treasures things new and old.'"
II 'As to acquired endowments, can he take one step aright, without a competent share of knowledge, a knowledge, '' First, of his own office; of the high trust in which he stands, the The Preacher: His Gifts important work to which he is called ?
Is there any hope that a man should discharge his office well if he knows not what it is; that he should acquit himself faithfully of a trust the very nature whereof he does not understand ?
'* Secondly. No less necessary is a knowledge of the Scriptures which teach us how to teach others; yea, a knowledge of all the Scriptures; seeing scripture interprets scripture, one part fixing the sense of another.
So that, whether it be true or not that every good textuary is a good divine, it is certain none can be a good divine who is not a good textuary. None else can be mighty in the Scriptures; able both to instruct, and to stop the mouths of gainsayers.
John Wesley on Preaching '* Thirdly. But can he do this in the most effectual manner without a knowledge of the original tongues?
Without this will he not frequently be at a stand, even as to texts which regard practice only? But he will be under still greater difficulties with respect to controverted scriptures. He will be ill able to rescue these out of the hands of any man of learning that would pervert them: for wherever an appeal is made to the original his mouth is stopped at once.
'* Fourthly. Is not a knowledge of profane history likewise, of ancient customs, of chronology and geography, though not absolutely necessary, yet highly expedient for him that would thoroughly understand
The Preacher: His Gifts the Scriptures; since the want even of this knowledge is but poorly supplied by reading the comments of other men?
"Fifthly. Some knowledge of the sciences, also, is, to say the least, equally expedient. Nay, may we not say that the knowledge of one (whether art or science), although now quite unfashionable, is even necessary next, and in order to the knowledge of the Scripture itself? I mean logic. For what is this, if rightly understood, but the art of good sense, of apprehending things clearly, judging truly, and reasoning conclusively? What is it, viewed in another light, but the art of learning and teaching, whether by convincing or persuading? What is there, then, in the whole compass of John Wesley on Preaching science to be desired in comparison of it?
''TIs not some acquaintance with what has been termed the second part of logic (metaphysics), if not so necessary as this, yet highly expedient, (1) In order to clear our apprehension (without which it is impossible either to judge correctly, or to reason closely or conclusively) by ranging our ideas under general heads? And (2) in order to understand many useful writers, writers who can hardly be understood without it?
''Should not a minister be acquainted too with at least the general grounds of natural philosophy? Is not this a great help to the accurate understanding of several passages of Scripture? Assisted by this, he may
The Preacher: His Gifts himself comprehend, and on proper occasions explain to others, how the invisible things of God are seen from the creation of the world; how 'the heavens declare the glory of God, and the firmament showeth his handiwork,' till they cry out, 'O Lord, how manifold are Thy works, in wisdom Thou hast made them all'?"'
It must be borne in mind that the term ''natural philosophy"? meant in Wesley's days the investigation of the physical laws and processes of nature, and is practically synonymous with what we now speak of as_ natural science. Wesley's recommendation of this as a branch of knowledge highly desirable for ministers to cultivate is greatly strengthened by the wider outlook and far-reaching generalisations
John Wesley on Preaching of modern research, and by the adoption in all species of inquiry of the scientific method. Not only is our survey of the material universe far more comprehensive than that of the eighteenth century, but history, theology, scripture, revelation, and all kindred matters, instead of being accepted on their own testimony, are subjected to keen analytical processes, and appreciated by the results. The minister to whom all this is an unknown land will find himself hopelessly unfitted to cope with the questions of the hour, and will be in danger through his ignorance of augmenting a scepticism which in the pulpit he deplores.
'Tt must be allowed, indeed, that some of these branches of knowledge iinesPreacher:*His Gifts are not so indispensably necessary as the rest, and therefore no thinking man will condemn the Fathers of the Church for having, in all ages and nations, appointed some to the ministry who, suppose they had the capacity, yet had not had the opportunity of attaining them. But what excuse is this for one who has the opportunity and makes no use of it? What can be urged for a person who has had an University education if he does not understand them all? Certainly, supposing him to have any capacity, to have common understanding, he is inexcusable before God and man.
"*Szxthly. Can any who spend several years in those seats of learning be excused if they do not add to that of the languages and sciences,
John Wesley on Preaching the knowledge of the Fathers, the most authentic commentators on Scripture, as being both nearest the fountain, and eminently endued with that Spirit by whom all Scripture was given."
Whatever other advantages may accrue from a study of the Fathers, it will hardly be admitted to-day that they are ''the most authentic commentators on Scripture." If our judgment were to be submitted to them as such, possibly additions would be made to our beliefs of which Wesley himself would find it difficult to approve. In his Votes on the New
Testament he availed himself of the most recent results of scholarship, and we shall not act unwisely to follow his example, even though in fess cherie Gifts so doing we do not always find ourselves in accord with the opinions of the Fathers.
"« Seventhly. There is yet another branch of knowledge highly necessary for a clergyman, and that is, knowledge of the world; a knowledge of men, of their maxims, tempers, and manners, such as they occur in real life. Without this he will be liable to receive much hurt, and capable of doing little good; as he will not know either how to deal with men according to the vast variety of their characters, or to preserve himself from those who almost in every place lie in wait to deceive.
'How nearly allied to this is the discernment of spirits, so far as it may be acquired by diligent observaJohn Wesley on Preaching tion! And can a guide of souls be without it? If he is, is he not liable to stumble at every step?
'"'Highthly. Can he be without an eminent share of prudence, that most uncommon thing which is usually called common-sense ?
'' Ninthly. Next to prudence or common-sense (if it be not included therein) a clergyman ought certainly to have some degree of good breeding. I mean address, easiness, and propriety of behaviour, wherever his lot is cast. Perhaps, one might add, he should have (though not the stateliness, for he is 'the servant of all,' yet) all the courtesy of a gentleman, joined with the correctness of a scholar. Do we want a pattern of this? We have one in St. Paul, even
The Preacher: His Gifts before Felix, Festus, King Agrippa.
One can scarcely help thinking he was one of the best-bred men, one of the finest gentlemen in the world.
O, that we likewise had the skill to 'please all men for their good unto edification'! In order to this, especially in our public ministrations, would not one wish for a strong, clear, musical voice and a good delivery, both with regard to pronunciation and action? I name these here, because they are far more acquirable than has been commonly imagined. A remarkably weak and untunable voice has by steady application become strong and agreeable. Those who stammered almost at every word have learned to speak clearly and plainly. And many who were eminently ungraceful in their E 49 John Wesley on Preaching pronunciation and awkward in their gesture have in some time, by art and labour, not only corrected that awkwardness of action and ungracefulness of utterance, but have become excellent in both, and in these respects likewise the ornaments of their profession.
'(What may greatly encourage those who give themselves up to the work, with regard to all these endowments, many of which cannot be attained without considerable labour, is this: they are assured of being assisted in all their labour by Him who teacheth man knowledge. And who teacheth like Him? Who, like Him, giveth wisdom to the simple? How easy it is for Him, (if we desire it, and believe that He is both able and willing
Whe Preacher: His Gifts to do this) by the powerful, though secret influences of His Spirit, to open and enlarge our understanding, to strengthen all our faculties, to bring to our remembrance whatsoever things are needful, and to fix and sharpen our attention to them; so that we may profit above all who depend wholly on themselves, in whatever may qualify us for the Master's work !"