Section Iv. Employment In The Cure Of Souls.
CHAPTER VII. PREPARATION FOR THE CHRISTIAN MINISTRY.
We have already seen that the weight of Ministerial responsibilities renders the work apparently more fitting to the shoulders of angels than of men.174 It is therefore a matter of the deepest regret that any should intrude upon it, unqualified for its duties, and equally unimpressed with its obligations. ‘Fools rush in where angels fear to tread.’ But though many see little necessity for preparation; here, if ever, labour, diligence, observation, and intelligence, are necessary to produce a “workman that does not need to be ashamed.” 175
The influence also of selfish or secular motives awfully blinds the conscience to the sense of the present necessity, and to the anticipation of the day of account—while young men of ardent feelings and promising talents, but with unfurnished minds and unrenewed hearts, are thrust forward into the sacred office by the persuasion of injudicious friends, or by the excitement of some momentary bias. The Church has severely suffered from this woeful inconsideration; and the victims of this self-deluding impetus, have felt (to their own cost) its bitter fruit, in the disappointment of their
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Ministry, and the discomfort—if not the ruin—of their own souls. In other cases, the precious time for gathering in the store176 has been either wasted in feebleness and sloth; or misapplied in studies which have no direct tendency to form a solid, judicious, and experiential Ministry; so that, with every advantage of deliberation, only a slender stock of spiritual or intellectual furnishing is ready to meet the successive and daily increasing demands.177
We may confidently anticipate an efficient Ministry, when the momentous cost has been considerately calculated: because then the work is contemplated,—not in the colouring of a self-indulgent anticipation, but in its true light, as warranted by Scripture, and confirmed by the experience of every faithful labourer—a work not of ease, but of self-denial—not of hasty effort, but of patient endurance—not of feeling and impulse, but of faith, prayer and determination.
A season of preparation—employed in storing the mind with Christian doctrine, and in directing it to devotional and practical purposes—in habits of self-communion and converse with God, and in the exercises of active godliness, will produce a most profitable account throughout the course of a protracted Ministry. We shall venture to offer a few suggestions on the subject under the divisions of—Habits of General Study—the Special Study of the Scriptures—Habits of Special Prayer—and employment in the cure of souls.
SECTION I. HABITS OF GENERAL STUDY.
“Give attendance to reading” 178 is the Scriptural rule for Ministerial study. It is obviously of a general character; nor is there any reason for restricting its application to the Sacred Volume. “Paul the aged,” in sending for his “books and parchments,” 179 (which, it may be presumed, he wanted for perusal) exemplified the comprehensive extent of his own rule. Indeed who can doubt, that the
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Church is built up by the Ministry of the pen as well as of the mouth; and that in both ways “the manifestation of the Spirit is given to every man to profit by?” 180 We cannot suppose that God would allow the labours of his servants, in communicating the results of exercised, deep, and devotional study, to be in vain. The experience of men of God, like that of diligent travellers, is a public benefit; and the fruit of it in successive ages is preserved as a most valuable store of important knowledge to the Church.
The Apostle’s own practice again explains his rule to embrace the wide field of General Study.181 His introduction of heathen aphorisms in the illustration or application of sacred truth,182 proves that he apprehended no necessary debasement of its purity from an intermixture of human learning. Stephen mentions it to the honour, not to the discredit, of the Jewish Lawgiver, that he was learned in all the wisdom of the Egyptians.” 183 The illiterate owe a mighty debt to human learning, for a translation of the Scriptures which otherwise would have lain by them like a dead letter in an unknown tongue. The intelligent reader is indebted to the same source for the explanation of its difficulties; and for many powerful defences of its authority; these enable him “with meekness and fear,” yet with confidence, to “always be ready to give an answer to everyone that asks him, a reason for the hope that is in him.” 184
At the Reformation, learning and religion revived together. The Reformers combined deep study with active Ministry. Erasmus’s learning (notwithstanding its excessive alliance with “philosophy and vain deceit” 185) was a material assistance to Luther in his great work. ‘We are taught by St. Paul’s Epistles, that we may avail ourselves of every human aid to dispense the blessings of the Gospel.
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All these human aids are valuable gifts of God, and only cease to be blessings by the abuse of them. It is true, that the Gospel may be preached with great energy by Ministers possessing very inconsiderable attainments in literature. It sometimes happens that the most successful Ministrations are conducted by men of very moderate acquirements. And indeed the character of the Gospel seems to require that, in most cases (where the true doctrine is preached), it should give more honour to zeal and diligence than to genius and learning. But it is also true, that God is pleased to make himself known by the use of means. And when the means are used in subordination to his grace, he will honour the means. Let us then honour human learning. Every branch of knowledge, which a good man possesses, he may apply to some useful purpose. If he possessed the knowledge of an archangel, he might employ it all to the advantage of men, and the glory of God.’ 186 Does not every expansion of the mind increase its range of power and general comprehension, and consequently render it more capable, under Divine teaching, of exploring those “things which angels desire to look into?”
We might as well suppose that the all-sufficiency of grace supersedes the importance of general knowledge, as to suppose that a child under the influence of grace is equally fitted for the Christian Ministry, as an intelligent adult under the same degree of this heavenly influence. But if knowledge is not to be despised, then neither is study to be neglected as ‘the means of obtaining it, especially as a preparation for publicly instructing others. And though having the heart full of the powerful influences of the Spirit of God may sometimes enable persons to speak profitably; indeed, very excellently and without study; yet this will not warrant us to needlessly cast ourselves down from the pinnacle of the temple, depending on the angel of the Lord to bear us up, and keep us from dashing our foot against a stone, when there is another way to go down, though it is not as quick.’ 187
May the Writer suggest in this view the importance of a conscientious
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regard to the course of the University study? Even where academic distinctions are passed by, the habits of discipline and self-denial, furnish an effectual safe-guard against the detrimental influence of mental, and possibly also religious, dissipation. In the theological department, we can only regret the lack of a more direct reference to the Christian Ministry. But—apart from this deficiency—much store is laid in of important principles of knowledge—the studious habit is formed—and a tone of mind is acquired or strengthened for the subsequent attainment of methodized, well-digested, and comprehensive views.188
Professor Campbell remarks—that ‘in respect to knowledge, whatever supplies the materials necessary for edifying, comforting, and protecting from all spiritual danger the people that may be committed to his charge, or whatever is of use to defend the cause of his Master, must evidently be a proper study for the man who intends to enter into the holy Ministry.’ Again—‘Whatever may enable him to make a proper application of those acquisitions in knowledge, so as to turn them to the best account for the benefit of his people, is no less requisite. To be possessed of the best materials, will be of little purpose to someone, if he has not acquired the skill to use them. We may call the possession of materials, the theory of profession, and their use, the practice. The first regards purely the science of theology: the second the application of that science to the purpose of the Christian Pastor.’ 189
‘The science of theology’ consists in whatever may tend to illustrate, confirm, enforce, or recommend Divine Revelation. However superficial our knowledge may be on some other subjects, here at least it should be intelligent and comprehensive—including a competent acquaintance with the Evidences of the Christian religion—the Holy Scriptures—and the History of the Church, and especially of our own Church. In regard to the Evidences—Dr. Leland’s volumes furnish a panoply for the defender of the faith in the Deistic controversy; as does Butler’s Analogy in close combat with the Infidel. In the more direct track—Paley’s masterly analysis of external Evidence—Doddridge’s popular survey of the whole field—the Bishop of Chester’s original
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and satisfactory treatise (professedly confined to a single argument, but incidentally embracing the main points)—and the Lectures of the Bishops of Calcutta and Ohio 190 (equally addressed to the understanding and to the conscience)—these may well command our chief attention. The cold abstract metaphysics of Clarke—the evangelical and enlivening display of Bates and Charnock—and the popular and analogical proofs of Paley and Gisborne 191—should be digested, as illustrative of the Divine character and perfections. Nor should Paley’s Horae Paulinas be forgotten, as opening a new track of collateral evidence of Christianity, which has since been extended to a wider field with satisfactory reasoning.192
Reserving the subject of acquaintance with the Scriptures for the next section, we proceed to remark on the importance of Church History, as a component part of Ministerial study. ‘This will teach the student’—(as Dr. Dwight justly observes)—‘the sins and virtues, the errors and sound doctrines, the prosperous and adverse circumstances, which have existed in the Church in its various ages; together with the causes, by which they have been produced. Generally he will derive from this source the same advantages, in the ecclesiastical sense, which the statesman derives in a political sense, from civil history. He will learn what the church has been; why it has thus been; and how in many respects it may be rendered better and happier.’ 193 Mosheim will furnish the requisite information respecting the visible church, and Milner respecting the real church. A comparison of these two works in the prominent events of successive eras will open a field of most enlarged and interesting, but too often painful, contemplation. A work, combining the two in a comprehensive grasp, and with impartial but decided Christian views, remains yet to be supplied to the Church.194
The importance of an intelligent acquaintance with the grounds of his own church, seems to direct the candidate for the Established Ministry to a thoughtful study of Hooker’s incomparable
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work.195 The power with which he has set forth the Apostolic foundation of our church, and its careful conformity to the Scriptural model, is at the same time above all praise, and also proof against all attack. Nothing has since been added materially to strengthen the ground on which he has fixed her—nothing indeed is needed. But the characteristic of the work—that which gives to it its particular dignity and interest, and in which it differs from many similar works of acknowledged ability is—its holiness. It not only exhibits the exquisite symmetry of the outward superstructure, but it views the interior of the temple with the eye of a man of God. The work is cast into the mould of the subject matter. It marks the genuine spiritual character of the church in its requirements and its privileges, and displays the “beauty of holiness” stamped upon the services of her sanctuary. We hesitate which to admire more—the strength or the sanctity of his Fifth Book; but it would be difficult to produce objections to the system or detail of our Ecclesiastical polity (the result either of prejudice or misconception), that do not here meet with a satisfactory consideration.
Jewell’s Apologies highly deserve attention, as being of a kindred spirit and eloquence with Hooker. Comber will give an able and devotional exhibition of our public formularies. The doctrines of the Church are best known by a careful comparison of her Homilies and Articles with the word of God. Burnet’s History of the Reformation furnishes most interesting details of their gradual formation on a Scriptural basis. His Exposition of the Articles (if it does not always display the full and clear views of Evangelical truth, and if it occasionally errs in an excess of candour) contains a vast body of information, well worthy of the attention of the Ministerial student. Pearson on the Creed also must be especially named, as containing, in connection with the treatment of his great subjects, a large fund of the most valuable theology.
But after all, it is in the wide field of divinity that the student, like David, must “prepare with all his might for the house of his God.” 196 He had a need to be a man of store—“a scribe instructed for the kingdom of heaven.” His “lips must keep knowledge,” that they may “seek the law at his mouth.” 197 His course of reading must therefore embrace a comprehensive view of Scripture in its doctrinal light, practical obligation, and experiential influence. Robinson’s Christian System and Dwight’s System of Theology will furnish most valuable materials for digestion. As to details
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of study—the Epistles nearest to the Apostolic era, as well as the works of the Christian Fathers—some of Augustine’s Treatises especially—deserve attention; though of course in so wide a field and in such various degrees of Scriptural purity in their works, and of our own leisure of opportunity, much discrimination will be needed. In a brighter age of the Church, the writings of our Reformers open a rich treasure-house. From the mass of their writings the difficulty of selection is proportionally great.198 Cranmer and Jewell, however, stand foremost for deep learning, large views of truth, and Christian wisdom and eloquence. Bradford’s writings for their unction of spirit, and edifying and experiential matter, deserve the highest regard. Among the Foreign Reformers, Calvin, Luther, and Melancthon, indisputably are ‘the first three.’ Yet to select from upwards of thirty folios is no easy task. Calvin’s Commentaries, however (even in the judgment of Bishop Horsley and others who are unfriendly to his particular dogmas), are among the most valuable illustrations of the Sacred Volume. His Institutes (apart from the system which they were intended to unfold) are full of admirable statements of the fundamental doctrines of the Gospel. His expositions of the Moral law (always excepting his loose and unguarded views of the Christian Sabbath) and of the Sacraments, are eminently judicious and practical. Luther’s Commentary on the Galatians exhibits the most full and enlivening display of the grand doctrine of justification probably ever given to the Church. His Diatribe against Erasmus (allowing for some hasty statements) is a powerful defence of the humbling doctrines of the Gospel against the pride of reason and self-sufficiency. Melancthon’s Common Places (taking care to obtain the most matured expression of his sentiments) was one of the most important and influential works of the Reformation era, and abounds with solid and Evangelical statements. Indeed this school affords perhaps the most Scriptural model for the moulding of our system of Divinity. Its standard of theology is high and consistent; its statements of Christian doctrine are less encumbered with distinctions, less fettered by systematic accuracy, and more immediate and direct in their reference to the great object of our faith, than those of the subsequent school.199
The Divines of the Puritan School, however (with due allowance
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for the prevalent tone of scholastic subtleties), supply to the Ministerial student a large fund of useful and edifying instruction, If they are less clear and simple in their doctrinal statements than the Reformers, they enter more deeply into the sympathies of Christian experience. Profoundly versed in spiritual tactics—the habits and exercises of the human heart—they are equally qualified to awaken conviction and to administer consolation; laying the man open to himself with particular closeness of application; stripping him of his false dependencies, and exhibiting before him the light and influence of the Evangelical remedy for his distress. Owen stands pre-eminent among the writers of this school. ‘His scholars’ (as Mr. Cecil observes) ‘will be more profound and enlarged, and better furnished than those of most other writers.’ Among his voluminous works, we may mark his Exposition of the Epistle to the Hebrews (even with all its prolixity200), as probably a most elaborate and instructive comment upon a detached portion of Scripture. His work on the Spirit (though discordant in some particulars from the principles of our Church) embraces a most comprehensive view of this vitally important subject. His exposition of Psalm 130 exhibits the most full and unfettered display of Divine forgiveness, admirably suited to the perplexities of exercised Christians. His Tracts upon ‘Understanding the Mind of God in Scripture,’ and ‘The Reason of Faith,’ manifest his usual accuracy of spiritual discernment. His Treatises upon Indwelling Sin, Mortification of Sin, the Power of Temptation, and the Danger of Apostacy—show uncommon depths of exploring the secrecies of the heart. His view of Spiritual-Mindedness draws out a graphic delineation of the tastes and features of the new character. And indeed upon the whole—for luminous exposition, and powerful defence of Scriptural doctrine—for determined enforcement of practical obligation—for skilful anatomy of the self-deceitfulness of the heart—and for a detailed and wise treatment of the diversified exercises of the Christian’s heart, he stands probably unrivalled. The mixture of human infirmity with such transcendant excellence will be found in an unhappy political bias—in an inveterate dislike for episcopal government,201 and (as regards the character of his Theology) a too close and constant endeavour to model the principles of the Gospel according to the proportions of human systems. But
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who would refuse to dig into the golden mine from disgust at the base alloy that will ever be found to mingle itself with the ore? 202
Baxter must be mentioned in this School—though his views of the Gospel appear to the Writer not to partake of the fulness of Owen; nor (as Mr. Cecil remarks) ‘is he to be named with him as to furnishing the Student’s mind.’ Yet his ‘Christian Directory’ is a most valuable work upon Casuistic Divinity.203 His ‘Reasons for the Christian Religion’ constitute a powerful defence of the bulwarks of our faith. His ‘Saints’ Rest’ is a fine specimen of heavenly contemplation interspersed with most pungent addresses to the lukewarm and careless—though with too scanty an infusion of the melting and attractive influence of evangelical motives. It would be needless to minutely particularize more. R. Bolton, Howe, Charnock, are particularly distinguished by strength of genius and fund of matter (though the first, at least, with the occasional mixture of obscurity and bombast). Perhaps Flavel may be said to furnish the best model for the pulpit; his preaching being specially marked by an earnest and affectionate tenderness, by much unction of spirit, clearness of doctrine, and direct enforcement of practical obligations.
No department, however, of Ministerial study is of greater importance than Pastoral Theology. Chrysostom on the Priesthood, for its deep-toned solemnity of eloquence 204—Herbert’s Parson, for its primitive simplicity—Burnet, for its impressive detail of the Pastoral obligations—Bowles, for its excursive range throughout every department of the work—Baxter’s Reformed Pastor, for its awakening apprehensions of Ministerial responsibility, realizing it in the immediate presence of God and in the light of eternity—these are works for the Minister’s first shelf. Close by their side may stand Ministerial Biography—the embodying of the deep-felt obligations in active and devoted operation.
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Such lives as those of Archbishop Leighton,205 A Heine, P. Henry, M. Henry, Hallyburton, Cotton Mather, Eliot, Brainerd, Doddridge, Bishop Wilson, S. Walker, Martyn, Buchanan, Scott, Richmond, Oberlin and Neff, T. Lloyd, Thomason, and H. Venn—are of the highest value and consideration. More lessons of practical detail and encouragement may be learned from this branch of study, than from whole treatises of abstract theology.
The Apostle enforces the habit of study upon his beloved son, as a means of preserving his youthful ministry from contempt.206 And, indeed (as Dr. Buchanan has observed), ‘in this age, when learning is general, an ignorant clergyman will be treated with contempt.’ 207 The wide extension of knowledge proportionally increases our responsibility to store subjects of general interest in our minds; as well to diversify our materials of sold instruction, so as to protect our character and office from that contempt to which a palpable inferiority to the intelligent part of our congregation would expose us. The Apostle’s rule of study was not given to “a novice,” but to a convert of many years’ standing; who had been blessed from his childhood with an excellent scriptural education; 208 who was endowed with good natural talents, spiritual gifts and preeminent religious advantages under the Apostle’s personal tuition; and whose early elevation in the Church showed a satisfactory use of his privileges. Yet he is warned to instruct himself before he attempted to instruct others,—to “give attendance” first “to reading”—then “to exhortation, to doctrine.” Such advice, given to an elder under such circumstances, and in an age of inspiration, carries the weight of authority, and serves as a rebuke for negligence under our comparative disadvantages.
Nor let it be thought that studious habits must necessarily infringe upon our more active employments. What shall we say to the nine ponderous folios of Augustine, and the thirteen of Chrysostom—volumes not written, like Jerome’s, in monastic retirement, but in the midst 209 of almost daily preaching engagements, and conflicting, anxious, and most responsible duties—volumes—not of light reading, or the rapid flow of shallow declamation—but the results of deep and well-digested thinking? The folios also of Calvin—the most diligent preacher, 210 and of Baxter, the most laborious pastor of
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his day—full of thought and substance, bear the same testimony to the entire consistency of industrious study with devoted Ministerial diligence. The secret of this efficiency seems to have greatly consisted in a deep sense of the value of that most precious of all talents—time; and of an economical distribution of its minutest particles for specific purposes. Mr. Alleine would often say, ‘Give me a Christian that counts his time more precious than gold.’ 211 Mr. Cotton212 would express his regret after the departure of a visitor—‘I would rather have given this man a handful of money, than have been kept this long out of my study.’ Melancthon, when he had an appointment, expected, not only the hour, but the minute to be fixed, that time might not run out in the idleness of suspense. Seneca has long since taught us, that time is the only thing of which ‘it is a virtue to be covetous.’ But here we should be—like the miser with his money—saving it with care, and spending it with caution. It is well to have a book for every spare hour, to make good use of what Boyle calls the ‘parenthesis or interludes of time. Coming between more important engagements, these interludes are regularly lost by most men for lack of valuing them: and even by good men, for lack of skill in preserving them. Goldsmiths and refiners’—he remarks—‘all year long regularly save the very sweepings of their shops, because they may contain some filings or dust of those richer metals, gold and silver. I do not see why a Christian may not be as careful to preserve the fragments and lesser intervals of a thing incomparably more precious than any metal: time; especially when their use for our meletetics213 may not only redeem so many portions of our life, but turn them to pious uses, and particularly to the great advantage of devotion.’ 214
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Bishop Burnet indeed has justly observed, ‘that a great measure of piety, with a very small proportion of learning, will carry one a great way.’215 Considerable latitude is also required in speaking of the high importance of study. With some, the cord must be drawn tight—with others, much may be left to the direction of their natural bias. Yet Archbishop Seeker’s remark must, we think, be generally admitted—‘A point of great importance to Clergymen is that they be studious.216 We would be far, very far, from asserting the pre-eminence of theological study to spiritual-mindedness. Yet we cannot expect to see a tone of healthful spirituality, without an industrious habit. The religion of an idler is, to say the least, of a very questionable character; nor can we doubt that a diligent improvement of inferior talents by study, exercise, and prayer will be more profitable to their possessor, and more serviceable to the Church, than the gift of superior abilities if that gift is allowed to slumber for lack of active use.217
Different qualifications, however, are required for the improvement of study. Some need great patience. Ardent minds wish, and almost seem to expect, to gain all at once. There is here, as there is in religion, “a zeal not according to knowledge.”—There is too great a haste in decision-making, and too little time for weighing, storing, or wisely working out the treasure. From this arises that most injurious habit of skimming over books, rather than perusing218 them. The mind has only hovered over the surface, and gained only a confused remembrance the material passing by, and an acquaintance with first principles that is far too imperfect for practical utility.219 4 The ore of knowledge
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is purchased in the lump, but never separated, or applied to important objects.
Some again need discretion in the direction of their study. ‘They study books,’ (as Bishop Burnet remarks in the conclusion of his history) ‘more than themselves.’ They lose themselves in the multiplicity of books;220 and find to their cost, that in reading as well as “making books there is no end; and much study is a weariness of the flesh.” 221 Bishop Wilkins observes,—‘There is as much art and benefit in the right choice of such books with which we should be most familiar, as there is in the election of other friends or acquaintances, with whom we may most profitably converse. 222 No man can read everything; nor would our real store be increased by the capacity to do so. The digestive powers would be overloaded for lack of time to act, and uncontrolled confusion would reign within.223 It is far more easy to furnish our library than our understanding. A man may have read most extensively upon theological subjects, and yet be a tyro224 in theology. Professor Campbell remarks, in his forcible manner,—‘It has been the error of many ages, and still is of the present age, that to have read much is to be very learned. There is not, I may say, a greater heresy against common sense. Reading is doubtless necessary; and it must be admitted that eminence in knowledge is not to be attained without it. But two things are ever specially to be
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regarded on this topic, which are these: First, that more depends on the quality of what we read, than on the quantity.225 Secondly, more depends on the use we have made of what we read—by reflection, conversation, and composition—than upon the quality or quantity.’ 226 Mr. Fisk’s remark upon Missionary qualifications applies—‘More knowledge of languages should be acquired: I say, more knowledge of languages—rather than a knowledge of more languages.’ 227 The accuracy of study is of far greater importance than its extent. ‘A little study, well-digested in a good, serious mind, will go a great way, and will lay in materials for a whole life.’ 228 This intellectual process incorporates the subjects of thought with our own minds; and thus, instead of weakening their energies by an unnatural pressure, enlarges their capabilities of receiving and retaining their treasures. Massillon well distinguishes the main requisites of this digestive habit; they are—‘love of study; a desire to become useful to our parish; a conviction of the necessity
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of deriving from prayer that knowledge which study does not afford; of being impressed with a desire for salvation, and of applying all the means to advance in evangelical wisdom, to inspire our flock with a love of their duty, in order that they may the more easily be induced to practice it: in a word, a sincere desire to fulfil our Ministry.’ 229
It is of great moment, that the habit of study should, as far as possible, be maintained through life. For the most part—the ground work only has been laid. Let our early attainments excite, not satisfy, our thirst for information—divert, not bound, our investigations. If useful habits are gained, they are probably far from being matured. St. Paul’s instructions so often alluded to, were given (as we have hinted) to an elder of some years’ standing in the Church. Mr. Scott to the last combined the student with the Minister.230 ‘If we live only on old stores’ (as a beloved brother has observed), ‘we shall never enlarge our knowledge. It is allowed, that it is not easy to diligently pursue a course of persevering study. Our families and our daily duties must not be neglected. It requires fixed plans, vigorously followed up. Our natural indolence, and the love of society, must be broken through. Cecil says—‘Every man, whatever his natural disposition, who would urge his powers to the highest end, must be a man of solitary studies.’ 231
Yet, after all, the solidly-learned, the studious, and well-furnished man is but the unshapen mass from which the Christian Minister is formed. The plastic energy—the quickening influence of the Almighty Spirit—is still needed to put light, life, and motion into the inert substance, to mould it into the Divine image, and to make it a “vessel of honour fit for the Master’s use.” Nor must we deny that studious habits are attended by ensnaring temptations.232 The tree of knowledge may thrive, while the tree of life is languishing. Every enlargement of intellectual knowledge has a natural tendency to self-exaltation. The habit of study must be
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guarded, lest it become an unsanctified indulgence; craving to be fed at the expence of conscience or propriety; employed in speculative enquiries, rather than in holy and practical knowledge; preoccupying the time that belongs to immediate duties; or interfering with other avocations of equal or greater moment. A sound judgment and a spiritual mind must be exercised, in directing these studies to the main end of the Ministry. Let none of them entrench upon these hours that should be devoted to our study of the Bible, or our preparation for the pulpit. And wherever we find that our inclination is too much attached to any particular human science, let us set a guard upon ourselves, lest it rob us of Divine studies, and our best improvement. A Minister should remember that with all his studies, he is consecrated to the service of the sanctuary. Let everything be done, therefore, with a view to one great end; and let us pursue every part of science with a design to gain better qualifications for our sacred work.’ 233
This section cannot be better concluded than with Quesnel’s exposition of the text which has formed its basis.—‘Not to read or study at all is to tempt God; to do nothing but study, is to forget the Ministry; to study, only to glory in one’s knowledge, is a shameful vanity; to study in search of the means to flatter sinners, is a deplorable prevarication; but to store one’s mind with the knowledge proper to the saints by study and by prayer, and to diffuse that knowledge in solid instructions and practical exhortations—this is to be a prudent, zealous, and laborious Minister.’ 234
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SECTION II. SPECIAL STUDY OF THE SCRIPTURES.
The connection of this section with the preceding is particularly important. Habits of General study, however well regulated and perseveringly maintained, will reflect no light or spiritual apprehension of the Gospel, independent of the special study of the sacred volume. Nor is it sufficient merely to combine these courses of study. Their connexion is not that of equality, but of the direct subservience of General study to this specific purpose—a more enlightened and fruitful study of the word of God.235 The intellectual excitement of literary or even theological study needs much watchfulness, lest it deaden the freshness of our mind to the more spiritual study of the Scriptures.236 We must be careful also, that our studies draw us to the Bible, and that we draw our studies to the Bible; instead of merely drawing the Bible to our studies, in which case they will be worse than unprofitable. ‘When commencing the study of Divine truth, amid all the jarring opinions of human authors, it is of inexpressible moment to begin with studying the pure word of God, and to go regularly through the whole of that word before we prepossess our minds with human opinions. While continuing the study of Divine truth, it is also of vast moment to keep up the daily reading of considerable portions of the pure word of God, and so to keep Scriptural truth (as it has been observed) continually revolving in the mind. It will be the only
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effectual preservative against the taint and deterioration, which the mind might otherwise receive from reading human authors.’ 237
The Bible then must be, in a true Protestant sense, the Liber Sacerdotalis.238 ‘The chief and top of the knowledge of the Country Parson consists in the Book of Books—the storehouse and magazine of life and comfort—the Holy Scripture.’ 239 As no one can pretend to be a Christian without a competent acquaintance with it; so no one can be qualified for the sacred office without such an accurate and spiritual insight into its contents, as shall prove him to be, like Ezra, “a ready scribe in the law,”—not only “a faithful man,” but “able to teach others also.” 240 ‘It is of the Gospel,’ (Archbishop Seeker reminded his clergy) ‘that you are Ministers; all other learning will leave you essentially unqualified; and this alone (the doctrine and precepts of the Gospel), comprehends everything that is necessary.’ With this end, he recommends a diligent perusal of the Holy Scriptures.241 Indeed, if the Bible is the fountain of light and truth, it is impossible to distinguish light from darkness, or truth from error in human writings, without an enlightened and enlarged apprehension of the word of God. By this touchstone we must “prove all things,” so as to “hold fast that which is good.” 242
But we want a study—a searching into the Scriptures-—the patient investigating spirit of the miner, digging into hidden treasure.243
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Some, with good intentions and competent capacities, are in danger of becoming crude and inexperienced throughout their course, by substituting emotional impressions from Scripture for that close study of its sacred contents, which alone can form a solid and efficient Ministry. ‘In general,’ (Mr. Scott remarks) ‘I have found it advantageous sometimes to read the Scriptures with such exactness, as to weigh every expression, and the connexion, as if I were about to preach upon every verse; and then to apply the result to my own case, character, experience, and conduct, as if it had been directly addressed to me—in short—to make the passages into a kind of sermon, as if about to preach to others, and then to turn the whole application on myself, as far as suited to my case. At other times I have read a passage more generally, and then selected two or three of the most important observations from it, and endeavoured to employ my mind in meditation on them, and consider how they bore on the state of my heart, or on my past life, or on those things which I heard or observed, in the world or the Church, and to compare them with the variety of sentiments, experiences, conducts, or prominent characters, with which we become gradually more and more acquainted.’ 244 It is most important also, that our research should compass, as far as possible, the whole extent of the mine. The wise scattering of the truth over the whole surface of Scripture is far more adapted to the ends of instruction, than would have been a compression of its component parts within their several departments. None of us probably are wholly free from undue partialities; and had our favourite doctrines been concentrated in particular divisions of the volume, an exclusive or disproportioned attention to those parts would have contracted our views of the whole system. The present disposition of truth, however, compels us to study the entire volume; and thus, by considering the whole mind of God, our views are extended to the length and breadth of the land, while we insensibly imbibe more of the enlarged spirit of the Divine revelation.
Perhaps the Pentateuch, the Prophecies, and the Epistles, may be marked out as the particular subjects of study. On the Pentateuch—Dean Graves’s Lectures may be referred to for much valuable criticism and information, equally illustrative of the wisdom and of the difficulties of the Mosaic code. Faber’s Horae Mosaicae opens a diversified, instructive, and Christian view of this sacred
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field. On the Prophecies—Mede stands foremost as the Prince among the Interpreters of this mysterious revelation. Bishop Newton’s Dissertations also are full of important illustration respecting fulfilled Prophecy. Davison’s Lectures lay open the scope with much solid, serious, and original contemplation. After all that has been written in the present day upon unfulfilled prophecy, upon different principles of interpretation (and not always with suitable humility, forbearance, and patience), a dark cloud still hangs over the development of the prospects of the Church. Faber’s “Sacred Calendar of Prophecy,” must, however, be deemed on all sides worthy of an attentive perusal, though serious doubts will be entertained on particular parts of his system. Mr. Bickersteth’s “Practical Guide to the Prophecies,” though it throws out some uncertain views, is fraught with glowing Scriptural motives and valuable information. Comparison of the different chains of prophecy in the sacred volume in a simple, dependent, investigating spirit opens a most interesting and profitable course of study, to which indeed the signs of the present times imperiously call us. The Epistles, in some respects, may be considered the most important portion of Scripture to the Minister, in order to obtain a connected and comprehensive system. Perhaps Scott’s Commentary—with as large a selection of his references as may be practicable—may be regarded on the whole as the best source of solid and spiritual instruction upon the grand subjects discussed by the different inspired writers.
Our obligation to “keep back nothing that is profitable” 245 to the people, sufficiently marks the importance of this research. Adults must be fed as well as babes. Those that have successfully exercised the diligence of faith, must not be hindered in their advance to higher attainments by being bound up in the same line and measure with others, who from the neglect of the same advantages have come short. The main design of the Ministry is to carry our people forward—to “present every man perfect in Christ Jesus.” 246 The reverent exposition, therefore, of “the deep things of God,” is included in our commission, and it demands a deep and accurate study of the sacred volume. Difficulties indeed will remain to the end: most profitably exercising our subjection to the authority of Scripture, and our habitual dependence upon Divine teaching.247
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Indeed, this spirit of humble submission to the word is requisite preparation for admittance into every part of this heavenly treasure; and it is where the lowest possessor of this Christian spirit will not fail to realize a most valuable blessing.
In speaking of Commentaries—the value of Scott’s Commentary is generally acknowledged, as exhibiting a matured knowledge of Scripture, sound principles of interpretation, and a body of solid practical instruction. Henry’s Commentary (though inferior to Scott in its luminous view of doctrine) may be said to excel him in simplicity of style and fertility of illustration. Yet for that exegetical and critical explanation necessary for the elucidation of Scriptural difficulties, we must go to Calvin’s Commentaries—Poole’s Synopsis—or Patrick, Lowth, and Whitby in a lower and (as respects Whitby) unscriptural standard of theology.
It is, however, most important to remember, that the service or disservice of commentaries wholly depends upon the place which they occupy in the system of study. Do not let them be discarded as utterly useless; for many of them comprise the labours of men who had a far deeper insight into the word of God than those who despise them are generally likely to attain. But do not let them be placed before the word, nor be consulted (habitually at least), until the mind has been well-stored with the study of God’s own book. Professor Campbell speaks most admirably upon this point—‘I would not have you at first’ (he says) ‘recur to any of them. Do not mistake me as though I meant to signify that there is no good to be had from commentaries. I am far from judging thus of commentaries in general, any more than of systems. But neither is proper for the beginner, whose object is to impartially search out the mind of the Spirit, and not to imbibe the scheme of any dogmatist. Almost every commentator has his favourite system, which occupies his imagination, biases his understanding, and more or less tinges all his comments. The only assistances which I would recommend are those in which there can be no tendency to warp your judgment. It is the serious and frequent reading of the Divine oracles, accompanied with fervent prayer; it is comparing Scripture with Scripture; it is the diligent study of the languages in which they are written; it is the knowledge of those histories and antiquities to which they allude. These indeed will not tell you what you are to judge of every passage: and so much
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the better.—God has given you judgment, and He requires you to exercise it. “And why do you not judge what is right even of yourselves?” ‘In answer to the question, ‘When is it proper to recur to systems and commentators?’ the Professor replies, ‘After you have acquired such an insight into the spirit and sentiments of sacred writ, that you are capable of forming some judgment of the conformity or contrariety of the doctrine of these authors to that infallible standard. The studies of the theologian ought in my judgment to be concluded with the examination of such human compositions, and not begun.” 248 This appears to be the only profitable and safe use of commentaries. We thus avail ourselves freely of all the store of wisdom within our reach: while at the same time our “faith does not stand in the wisdom of men, but in the power of God.” 249
To illustrate the importance of this principle—Suppose a Theological student of ardent mind, but with uninformed or unfixed biblical principles, were to sit down to Poole’s invaluable Synopsis, or even to make it a book of frequent reference; this digest of Critici Sacri 250would soon prove to him a Sylva Critica.251 He would find opinions successively overthrown, which had passed before him with more or less conviction. Or more frequently, two conflicting sets of opinion would demand his attention, while—having no umpire to decide between them—his judgment (if indeed he were able to form any under such circumstances) would be formed with hesitation, or taken up with haste or partiality, rather than as the result of deliberate and enlightened conviction. Or suppose he had heard great commendation of Mr. Scott’s Commentary, or his general views of Theology. He knows them to have given an influential tone to the religion of his day. He reads them with avidity;252 he receives them as the standard of orthodoxy, and feels himself impregnably entrenched in the strong positions of Divine truth. But he may hear Mr. Scott’s principles controverted with
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considerable force and subtlety of argument, and apparently upon an equal basis of Scriptural authority. Now, if his mind has not been exercised in the field of Holy Writ, he will be incompetent to bring the opposing dogmas to an infallible standard, by comparing them respectively with the analogy of faith. And his basis of truth—not having been fixed upon the sole and immoveable rock of the Bible—will therefore be materially shaken (though from partiality, respect, or hesitating conviction, he may still maintain his ground). His standard (if he should be “a standard-bearer”) will be lifted up with a feeble and trembling hand; and the indecisive character of his ministerial system will preclude any optimistic prospect of efficiency.253
We may trace many of the differences subsisting in the Church, to a feeble, uninfluential recognition of the supreme authority of Scripture. Different tracts are taken at the commencement of the inquiry—“What is truth?” The mind is controled by the bias of some human system. And thus the unity of truth is destroyed: and the clear and heavenly light of scriptural revelation is darkened by the prejudices of men, conflicting with each other, instead of bowing implicitly to the obedience of faith. In fact, from the constitution of the human mind, genuine independence is a matter of extreme difficulty and of rare occurrence. Attachment to some particular system is a spiritual self-indulgence which too often guides our Scriptural reading, and gives an individual character to it, rather than receives a complexion from it.
The book of God is indeed the living voice of the Spirit. Therefore, being
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intent on the study of it must result in a clear apprehension of the mind of God. Hence the maxim—‘Bonus textuarius, bonus Theologus.’254 Witsius most beautifully sets out the value of this primary Ministerial qualification—“mighty in the Scriptures”:
‘Let the Theologian ascend from the lower school of natural study, to the higher department of Scripture, and, sitting at the feet of God as his teacher, learn from his mouth the hidden mysteries of salvation, which “eye has not seen, nor ear heard; which none of the princes of this world knew;”255 which the most accurate reason cannot search out; which the heavenly chorus of angels, though always beholding the face of God, “desire to look into.” In the hidden book of Scripture, and nowhere else, are opened the secrets of the more sacred wisdom. Whatever is not drawn from them—whatever is not built upon them—whatever does not most exactly accord with them—however it may recommend itself by the appearance of the most sublime wisdom, or rest upon ancient tradition, consent of learned men, or the weight of plausible argument—is vain, futile, and, in short, a very lie. “To the law and to the testimony. If any one does not speak according to this word, it is because there is no light in them.” 256 Let the Theologian delight in these sacred oracles: let him exercise himself in them day and night; let him meditate on them; let him live in them; let him derive all his wisdom from them; let him compare all his thoughts with them; let him embrace nothing in religion which he does not find here. Let him not bind his faith to a man—not to a Prophet—not to an Apostle—not even to an Angel himself, as if the dictum of either man or angel were to be the rule of faith. Let his whole ground of faith be in God alone. For it is a Divine, not a human faith, which we learn and teach; so pure that it can rest upon no ground but the authority of God, who is never false, and can never deceive. The attentive study of the Scriptures has a sort of constraining power. It fills the mind with the most splendid form of heavenly truth, which it teaches with purity, solidity, certainty, and without the least mixture of error. It soothes the mind with an inexpressible sweetness; it satisfies the sacred hunger and thirst for knowledge with flowing rivers of honey and butter; it penetrates into the innermost heart with irresistible influence; it imprints its own testimony so firmly upon the mind, that the believing soul rests upon it with the same security, as if it had been carried up into the third heaven, and heard it from God’s own mouth; it touches all the affections, and breathes the sweetest fragrance of holiness upon the pious reader, even though he may not
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perhaps comprehend the full extent of his reading. We can scarcely say, how strongly we are opposed to that preposterous method of study, which, alas! too much prevails among us—of forming our views of Divine things from human writings, and afterwards supporting them by Scripture authorities. This is the result either of our own inquiry, or it is adduced by others too rashly, and without further examination or bearing upon the subject. We ought to draw our views of Divine truths immediately from the Scriptures themselves, and make no other use of human writings than as indices marking those places in the chief points of Theology from which we may be instructed in the mind of the Lord.’
This exquisite Master of Theology proceeds in the same strain to remark the importance of the Student giving himself up to the inward teaching of the Holy Spirit, as the only mean of obtaining a spiritual and saving acquaintance with the rule of faith; ‘it being necessary that one who is a disciple of Scripture should also be a disciple of the Spirit.’ But the whole Oration De Vero Theologo, and its accompaniment, De Modesto Theologo, are so intrinsically valuable for the elegance of their Latinity, the beauty of their thoughts, and most of all for the heavenly unction that breathes throughout the compositions, that nothing further seems needed than to commend them to the earnest consideration of the Ministerial Student.257
The serious exhortation of our Ordination Service—referring generally to study, and specifically to the study of the Scriptures, will fitly sum up this section in connection with the preceding—‘You will apply yourselves wholly to this one thing, and draw all your cares and studies this way; continually praying to God the Father by the mediation of our only Saviour Jesus Christ, for the heavenly assistance of the Holy Ghost; that by the daily weighing of the Scriptures, you may wax riper and stronger in your Ministry.’
SECTION III. HABITS OF SPECIAL PRAYER.
Luther long ago said—‘Prayer, meditation, and temptation, make a Minister.’ No one will hesitate to admit the importance of the first of these qualifications, who has ever realized the weight of Ministerial responsibility, who has been led to know
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that his “sufficiency is of God,” and that prayer is the appointed channel of heavenly communications. The student’s conscious need of wisdom, humility and faith, to ascertain the pure simplicity of his purpose, his necessary qualifications, and his Divine call to the holy office—will bring him a daily suppliant to the throne of grace. In his General Studies, apart from this spirit of prayer, he will find a dryness—a lack of power to draw his resources to this one centre of the Ministry—or perhaps a diversion from the main object into some track of self-indulgence.258 And even in this special duty of the Scriptures he will feel himself (as Witsius says) ‘like a blind man contemplating the heavens,’—or as when the world in its original confusion “was without form and void, and darkness was upon the face of the deep.” God must speak to his heart—“Let there be light;” and “for this [God] will be inquired of, to do that for him.”
Wickliff’s judgment of the main qualification of an expositor of Scripture is equally striking and accurate. He should be a man of prayer—he needs the internal instruction of the primary Teacher.259 Dr. Owen observes with his usual impressiveness—‘For a man solemnly to undertake the interpretation of any portion of Scripture without invocation of God, to be taught and instructed by his Spirit, is a high provocation of him; nor shall I expect the discovery of truth from anyone who thus proudly engages in a work so much above his ability. But this is the sheet anchor260 of a faithful expositor in all difficulties; nor can he be satisfied without this: that he has attained the mind of the Spirit in any Divine revelation. When all other helps fail, as they frequently do, this will afford him the best relief. The labours of former expositors are of excellent use, but they are far from having discovered the depth of this vein of wisdom; nor will the best of our endeavours prescribe limits to our successors. And the reason why most go along in the same track, except for an excursion of curiosity, is not giving themselves up to the conduct of the Holy Spirit in the diligent performance of their duty.’ 261
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Let the probationer then seriously calculate the cost of the work. Many are the painful exercises of faith and patience superadded to the daily difficulties of the Christian life. Need we therefore remind him, what an awakening call there is for prayer, for additional supplies of heavenly influence—that his knowledge may grow “to all the riches of the full assurance of understanding”—that his heart may be constrained to a cheerful and ready obedience—that all his powers may be consecrated to this sole object—and that the whole work of preparation may be sealed by an abundant blessing? George Herbert justly remarks of ‘some in a preparatory way,’ that their claim and labour must be, not only to get knowledge, but to subdue and mortify all lusts and affections, and not to think that, when they have read the fathers or schoolmen, a Minister is made, and the thing is done. The greatest and hardest preparation is within.” 262 And indeed this is his labor—hoc opus est. To bring the heart to the work, and to keep it there—to exchange the indulgence of ease for labour and self-denial, the esteem of the world for the reproach of Christ and of his cross—to endure the prospect of successive disappointment and discouragement—this is what raises within us the “evil spirit” of despondency: “which kind can come out by nothing but by prayer and fasting.” 263
The first Ministers of the Gospel were prepared for their work (unconsciously indeed to themselves) by their Master’s retirement for the continuance of a whole night of prayer to God.264 With the same holy preparation, the first Missionaries to the Gentiles were sent out;265 and thus—instead of “returning (like the nobles of Judah) with their vessels empty, ashamed and confounded, and covering their heads” 266—they gladdened the hearts of their brethren with tidings of the great things “that God had done with them.” 267 Indeed, entering upon this great work without the spirit of prayer, would be to “go to a” most fearful “warfare at our own expense.” 268 The kingdom of Satan would have little to dread from an attack of literature, or from any systematic mechanism of external forms. The outer walls might be stormed, but the citadel would remain impregnable. “The prey” will never be “taken from the mighty, nor the lawful captures delivered,”269 by any other
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power than the Ministry of the Gospel clothed with Almighty energy.270 By this means the first attack was made by the servants of Christ, waiting in earnest prayer for the fulfilment of the faithful promises.271 The Christian Ministry is a work of faith; and, that it may be a work of faith, it must be a work of prayer. Prayer obtains faith, while faith in its reaction quickens us to increasing earnestness of prayer. Thus spiritual, enlightened, and encouraging views of the Ministry flow from the habit of diligent waiting on God. We may therefore safely conclude with Bernard—‘Utilis lectio,—utilis eruditio—sed magis necessaria unctio, quippe quae docet de omnibus.’272
If then the candidate for the sacred office never bowed his knee without first making the momentous work before him a subject of large supplication, he will do well. But if he were to add to his customary times of prayer, seasons of retirement consecrated to the sole purpose of contemplating the work, and separating himself to its service, he will do better. A man of special prayer will be a man of special faith; and faith enables “the worm to thresh the mountains,” and in holy triumph, to cast them down before him—“Who are you, O great mountain? before Zerubbabel you shall become a plain.” 273
SECTION IV. EMPLOYMENT IN THE CURE OF SOULS.
“Exercise yourself unto godliness” 274—was one of the wise rules the Apostle gave to his beloved son for the course of his Ministry; a rule which bears with most important application to the noviciate. Its connexion with the rule of study in the succeeding context is worthy of remark. “Giving attendance to reading,” without active energy, would form a most incomplete and inefficient ministry. The lack of exercise is as hurtful to the spiritual as to the bodily system; nor will “reading” communicate any benefit, unless its results are operative in Christian activity. Equally important is the combination with prayer. In fact, study, prayer, and exercise, may be said to form the minister. Study stores the mind, prayer infuses a divine influence, exercise carries out the resources into effective agency.
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The Apostle insisted upon a period of probation, even for the lowest department of the ministry; referring to natural gifts and Spiritual qualifications, as well as personal consistency.275 Now, no man takes this honour to himself until he is solemnly called to it by the Church; yet there is much subordinate occupation in the cure of souls, that may legitimately employ the natural capacities of the young probationer, increase his store of experience, and impart considerable benefit to the Church, and reciprocal advantage to himself. From superintending a Sunday-school, many have drawn most valuable lessons of practical utility in the future exercise, and during the whole course, of their Ministry. The instruction of the poor (whether in casual intercourse, or with more or less of a system) may be conducted with humility, perseverance, and love, without infringing on the holy function —and perhaps with more preparation for future usefulness than could have been gathered from many months of contemplative study. An insight into the real condition of the future subjects of the parochial Ministration, and the acquaintance with their modes of expression, their particular difficulties and temptations, the causes of their ignorance, the wisest and most successful avenues of approach to them—this is knowledge in which it would be well to be initiated before the solemn obligation is undertaken; failing to do this gives a general and therefore unimpressive character to the early ministrations of many excellent pastors. The best sermons composed in the study must, under such circumstances, necessarily fail in adapting to the wants and circumstances of their people: such as exhibiting a lack of sympathy in their distresses—a lack of consideration of their ignorance—a lack of accuracy in drawing the lines of character, and consequently in directing our “doctrine, reproof, correction, and instruction in righteousness” to the precise cases of just application. In the exercise of Christian sympathy, the visitation of the sick is also of the highest importance to the probationer for the Ministry. Lessons are learned here that could never be learned in the study. There the importance of the Gospel may be described or contemplated—but here it is realized. There recollections may be digested with seriousness and accuracy about the vanity of the world, the nearness and prospects of eternity, the danger of delay, the blessedness of preparation, the deceitfulness of the heart, the power of Satan, the grace and love of the Saviour; but here the scenes are before the eye. Oh! how much “better it is to go to the house of mourning than to the house of feasting!” 276 How important is the observant study of the sick chamber!
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How responsible is frequent attendance to it! How fruitful are the instructions connected with it! How varied and direct their bearing is on every department of public and private Ministration! Many have been trained for important usefulness in the Church by frequent and, in many instances, painful attendance to this school of instruction.277
The Ministry is not (like some branches of natural science) a work of contemplation, but of active, anxious, devoted, employment, The spirit, business, and delight of doing good must therefore form an essential part of Preparation for the work. It would be well indeed, if the disciple of the Ministry was never obliged to say—‘perdidi diem.’278 It would probably be wise to act as much as possible on a system that is grounded on a deep sense of personal neglect, strengthened by incessant prayer, and maintained by a course of persevering effort. Let him begin with his own family. Let him place their individual cases before him for distinct consideration and prayer; then pass on to neighbours, friends, and social ties with which he may be more or less connected, and with all of those for whom his connection is most responsible. The diligent cultivation of the most contracted sphere will furnish abundant employment for his exertions. There are neighbours to be instructed—the sick to be visited—the young to be won over to the ways of God. Opportunities daily press before him, which are like “the purchase price in the hands of a fool that has no heart” to make use of them; but which to him are treasures of inestimable price, and talents of the most solemn account. The circle of influence and the field of opportunity will probably extend in proportion to the pains bestowed on them; while, even within the smallest limits, there will be sufficient exercise of faith, prayer, and labour to serve the great purpose of Ministerial preparation; “he that is faithful in the least, will also be faithful in much.” 279
The present subject suggests the remark that a very rapid transition from the studies of the University to the services of the Sanctuary does not appear desirable. At least, where these studies have been vigorously pursued, surely some interval of active (not monastic) retirement is needed to divert the mind from its former
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course into a more observant and consecrated habit of action. The schools of Plato and Newton discipline the mind into the most useful Ministerial habits, and furnish many lessons of instruction; but their general influence is far too remote for immediate practical purposes. They supply no direct materials, whether of observation or experience, for the rudiments of the Ministry. A preparatory course of probation on a spiritual system would be a most valuable appendage to our National Establishment. In the absence of this advantage, an interval of inspection or initiation into the routine of the work, under the superintendence of a judicious Pastor, might commence an era of Ministerial fruitfulness. The opportunities of learning would form the best preparation for teaching. Converse with experienced and exercised Christians would offer many advantages.280 The habit of religious conversation would contribute, even more than private study, to the enlargement of the mind; and much would be acquired in this field of observation and incipient281 engagements, which no other medium could adequately supply.282
Experience enables the writer to speak on this subject with decision. From this initiatory system (during a short residence in a country village under the affectionate instruction of a venerable relative283) he conceives himself to have gained his first interest in this hallowed and blessed work, and sufficient insight into its diversified character and solemn obligations to acknowledge a debt of gratitude to the end of his course.
On the whole, it is most important to mark the combination of these three Sections of Ministerial preparation—Study, Prayer, and Exercise. The omission of one of these, whichever it may be, weakens the practical influence of the rest. Study furnishes the materials—Prayer sanctifies them—Exercise suitably distributes their application to the several cases brought before us; nor suppose they are necessary only for the probationer.
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The Christian Minister will realize their value and their fruitful advantage throughout every department of his work.
But let every prospective view of the Ministry realize it as an absorbing work—as a high and holy vocation involving results which eternity alone can disclose; and therefore demanding the entire consecration of health, time, energy, and life itself to the accomplishment of its vast designs. If the soul is really engrossed with the mighty project of “saving souls from death,” and instrumentally fixing them in the Redeemer’s crown—every other object will fade as a mere transient emotion—this great work of Preparation will deepen in the sense of the responsibility! The one self-annihilating desire will be that, whether our course is long or short—in joy or sorrow—in honour or dishonour—“we may so labour, that we may be accepted” 284 by our Gracious Master.