Chapter Iv. The Lack Of Christian Self-Denial.
CHAPTER IV. THE LACK OF CHRISTIAN SELF-DENIAL.552
It may be generally remarked, that, unless our work exhibits the self-denying character of the cross of Christ, it is the Christian Ministry in letter only, not in spirit; it is not the work that God has engaged to bless. The motives to this Ministerial principle (if it were not for the strong counteracting current) would be irresistible. The impressive solemnity of Ordination (in which we voluntarily bound ourselves to ‘lay aside the study of the world and the flesh 553) might be thought to give at the very outset an impulse
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to a course of habitual self-denial in our consecration to the service of God. But the continual struggle with natural self-indulgence, and the influence of old habits (perhaps the habits of our former unconverted state) fearfully operate to lower the Scriptural standard of exertion. The cultivation, therefore, and exercise of this habit, are the springs of the most beneficial activity; and the lack, or the enervation of it, proportionally relaxes the operation of our high motives and encouragements. Archbishop Leighton admirably sets forth John the Baptist as an example to Ministers of the gospel: to live, as much as possible in their condition and station, disengaged from the world—not following its vain delights and ways—not bathing in the solaces and pleasures of earth, and entangling themselves in its care; but sober and modest, and mortified in their way of living; making it their main business not to please the flesh, but to do service to their Lord, to walk in his ways, and prepare his way for him in the hearts of his people.’ 554 The Apostle sets before us the habitual temperance of the wrestler, as the illustration of his own Ministerial exercises, and as the safeguard to preserve his own stedfastness;555 the necessity for which was in no respect diminished by his high Christian attainments. The missionary Eliot is said to have ‘become so nailed to the cross of the Lord Jesus Christ that the grandeurs of this world were to him just what they would be to a dying man. He persecuted the lust of the flesh with a continual antipathy; and when he thought that a Minister had made much of himself, he went to him saying—‘Study mortification, brother; study mortification.” 556 We might indeed apply the Apostle’s remark on a subject not wholly dissimilar—“If a man does not know how to rule his own” self, “how shall he take care of the Church of God?” 557 Fidelity to God requires the abridgment or relinquishment of whatever is inconsistent with “giving himself continually
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to prayer, and to the Ministry of the word.” He may “escape,” indeed, “the pollutions that are in the world through lust;” but the subtle indulgence of sloth or levity still besets him with an influence as injurious as worldly dissipation.558
But to illustrate this important habit more in detail—It should be visible in our manners and communication with our people. The ordinary move of a young Minister from the University to a country parish brings him into a new world. His intercourse, up to now conducted with men on his own level—men of good breeding, education, and intelligence—must now be exchanged for contact with men of unfurnished minds, and engaged in pursuits utterly uncongenial with taste and refinement. Nor is he at liberty (as in the common walks of life) to decline their intercourse. He has bound himself by the deepest responsibility to live for them and with them, on terms not only of consideration and respect, but of mutual confidence and love. He must therefore deny himself, to “condescend to men of low estate.” He must acquaint himself with their manners, their modes of thinking and expression, and their connections with one another, in order to bring them under the direct influence of pastoral instruction. The dignified condescension of our Divine Master’s Ministry furnishes the best pattern for his servants. He “spoke the words to” the people—not as in his infinite wisdom he was able to speak—but “as they” in their infantine state of intelligence “were able to hear;” 559 and he invited them to “learn of him,” in the assurance, that he was “meek and lowly in heart.” 560 The lack of conformity to this pattern shuts up the avenues of confidence, and consequently the prospects of success. It gives a force of repulsion rather than of attraction to Ministerial intercourse. The “rough places,” instead of being “made smooth,” are made more rough and impervious.561
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The duties of the Ministry will constantly exercise Christian self-denial.562 Thus it was with our Master. His food and rest were even foregone or forgotten in his absorbing delight in saving souls.563 Seasons of necessary retirement were interrupted without an upbraiding word.564 Hunger, thirst, cold, or fatigue set no bounds to the determined forgetfulness of himself. How uniformly also did the great Apostle prefer the spiritual advantage of his people to his own personal comfort! 565 —a pattern for us in the daily sacrifice of our ease, convenience, and legitimate indulgence. As regards the visitation of the sick—it was said of Mr. Grimshaw (could it be said of many of us?) that ‘night and day were the same to him. He has been known to walk several miles in the night, in storms of snow, when few people would venture out of their doors, to visit a sick person.’ 566 We must be the pastors of the whole flock, not of a select few; not indulging ourselves with the most hopeful and interesting, but labouring for those whose urgent need cries loudly for our instruction—like the good shepherd—bestowing our primary attention on the lost sheep.567 In detail—we shall often have much to bear from their ignorance and weakness: sometimes also from their impertinence and unreasonable demands. But the grand object of winning their souls will restrain even the appearance of harshness or petulance which might “turn the lame and diseased away,” when “rather they ought to be healed.” 568 The meanest of our people must have his full share of our consideration. Let him have free access to us at proper or even at inconvenient times. Let us carefully weigh his every scruple and difficulty. What seems trifling to us, may be important to him. His doubts and perplexities are sacred to him, and require the same tender sensibility of treatment, as if they were sacred to us. This exercise of sympathy will not only tell on the success of our Ministry, but will also form us into a style of experiential preaching, which ‘will be a far more effective part of our equipment, than any classical learning, or even than the critical knowledge of the Scripture itself.’ 569
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There is also the imperceptibly growing tendency of old age toward abated vigour and activity which brings a chilling frost or damp upon our energies; and in various ways it gives advantage to the ever-watchful enemy to counteract or paralyse a course of usefulness. Massillon speaks to this point impressively—‘Never’ (he says) ‘consider your Ministry, at any period of it, as a situation of honourable repose. Do not think of appropriating any time to yourself if you can, by a different application of it, preserve only one soul from perdition. Do not content yourselves with going through your public and ordinary duties, after which you are ready to persuade yourselves that you are discharged from every other. Do not let age itself, do not let the long and active discharge of your Ministerial avocations in which you have grown old, suggest to you a legitimate reason for ceasing from the combat—and at length of enjoying the repose to which, after so many years of labour, you may seem to be entitled. Rather let your “youth be renewed like the eagle.” Zeal may supply powers which nature may in appearance refuse. These precious remains of decay are honourable to the Ministry. Do not let old age become a motive for any indulgence which may not be strictly consistent at the close of a life that has been dedicated to the discharge of the pastoral obligations. Continue to abound in the work of the Lord.’ 570
Self-denial must also control our Ministerial study. The importance of the habit of study has been already noted.571 But no less important is its control. From the literary education of clergymen, it will easily be perceived that an ardour for extra-professional studies is a temptation exactly fitted to their situation or previously-formed habits; and one by which they are more likely to be seduced than by others of a less specious appearance. ‘And thus the literary pursuits of a Minister will in many cases afford strong evidence of his religious character. Secular studies, however congenial to a person’s taste, or necessary for his recreation, cannot possibly be the chief object of any Minister who is conscientiously devoted to his pastoral engagements.’ 572 These remarks place the subject in a just light. The usefulness of these studies entirely
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depends upon their subordination to the main purpose. Holding the principal place, they tend to secularize our spirit, to engross our time, and to divert our attention from a primary regard for our people who, in the lack of our watchful superintendence, are in danger of perishing in ignorance and sin. The ‘“vows of God” (as Mr. Scott reminds us) “are upon us.” All our reading ought to be subservient to the immediate object of instruction. We may read any book, ancient or modern, sacred or profane, infidel, heretical, or whatever; but always as Ministers, to note those things which may better enable us to defend and plead for the “truth as it is in Jesus;” never merely for amusement or curiosity, or for the love of learning, simply for its own sake, or for the credit or advantages that are derived from it.’ 573
No one attains remarkable eminence or .success, without a resolute and habitual self-denial in subordinating every secondary point to the primary object. Perhaps the highest praise for a Minister of the Gospel was given by Dr. Johnson, when he remarked of Dr. Watts that, ‘whatever he took in hand was, by his incessant solicitude for souls, converted to theology.’ And indeed this determined singleness of purpose is indispensable to a conscientious discharge of Ministerial obligations. How fearful would be the responsibility of a soul passing into eternity unregarded and uninstructed, while our minds were engaged in some pursuit of literature, taste, accomplishment, or even abstract theology! How self-convicting would be the confession, “While your servant was busy here and there, the man was gone!” 574 It is always dangerous to prefer the indulgence of study to the active exercises of the Ministry; or at least to “give ourselves to reading” so as to neglect the work of pastoral instruction.575 These avocations are legitimate in
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their character, but criminal in their over-indulgence. An engrossing attachment [to these], preventing an entire self-devotedness of heart, though less scandalous, may eventually prove little less prejudicial to our usefulness than the palpable love of money or of pleasure. And therefore—‘as to the waters which are drawn from these springs, however sweet they may taste to the curious mind that thirsts for the applause which they sometimes procure, I fear there is often reason to pour them before the Lord with rivers of penitential tears, as the blood of souls which have been forgotten, while these trifles have been remembered and preserved.’576 Such (as we already remarked) was the godly jealousy of Henry Martyn, lest his literary and theological pursuits (for even with theology, unless it is made a spiritual study, it may be a secularizing indulgence) should deaden his soul to his more holy exercises.577 The solemn ordination engagement impels us—if not to put away—at least to restrain within very contracted limits, many matters of legitimate Christian interest. Do this under the conviction (to again use the forcible words of Doddridge who cannot be suspected of prejudice on this subject) that they employ a very large portion of our retired time; and that they are studied as polite amusements for our own mind, rather than as things which are apparently subservient 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. When they are made manifest, they will be found as “works to be burnt,” no better in Divine esteem than “wood, hay, or stubble” (1Cor. 3.12, 15) — however beautifully they may have been garnished or gilded over.578 The best prospect of Ministerial fruitfulness, in the heavenly view of Leighton, is to ‘count the whole world one grand impertinence in comparison with the cross of Christ.’ In the mind of Professor Franck, at the period of his conversion—‘Whereas I had only too much idolized learning, I now
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perceive that all attainments at the feet of Gamaliel are to be valued like dung in comparison to the excellence of the knowledge of Jesus Christ our Lord.’ 579
Christian self-denial must also be extended to Clerical amusements and recreations. The amusement of cultivating any accomplishments needs a watchful subordination. Mr. Cecil cut the strings of his violin and threw aside his painting brush when he detected his indulgence was diverting his mind from present duty.580 Again—the recreation of farming, pursued as a business, is surely an inconsistent “entanglement with the affairs of this life.” 581 ‘Let the ministry’ (as Mr. Scott exhorts us) ‘have our whole time. Let even recreation and animal refreshment be so regulated, moderated, 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 become subservient to our main object.’ 582 Neither mind nor body, indeed, can be sustained without moderate relaxation. But what spiritual self-observer does not feel the need for incessant watchfulness, lest the love of ease and pleasure abates the relish for heavenly employments, and consume that precious time which ought to have been industriously devoted to our high calling? Archbishop Seeker justly remarks—‘Not all things that are lawful are expedient; and certainly not these things,’ (speaking of worldly amusements) ‘further than they are in themselves requisite for the health of the body and the refreshment of the mind or some really valuable purpose; they are all a misemployment of our leisure hours which we ought to set our people a pattern of filling up well. A Minister of God’s word, attentive to his duty, will neither have leisure for such dissipations, public or domestic, nor have a liking for them. 583
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And may not this self-denial apply to Clerical attendance upon oratorios,584 musical festivals, and similar exhibitions? If our worldly parishioners, who hear our pulpit remonstrances against the pursuit of this world’s vanities, should express surprise or pleasure at meeting us at such places, ought not our consciences to whisper a wholesome doubt respecting the expediency’ 585 (to say the least) of our attendance? Much more, according to the rule just referred to, if our presence should give pain to a tender, or indeed (as in the case alluded to by the apostle) a scrupulous conscience,586 ought we not to refrain? Admitting abstractedly that the indulgence is legitimate, yet forbearance is the present duty—the neglect of which is a “sin against our weak brethren, and therefore a sin against Christ.” 587 In doubtful cases, Christian love and self-denial dictate the strait and the safest path. Restraint is the natural and direct expression of “love for the brethren.” It saves us from the possible hazard of becoming stumbling stones to those, whom we ought to guide in the way of the cross. As an act of violence to our own inclination, at the supposed call of duty, it is also in the true spirit of our Divine Master’s injunction—“Deny yourself.”588 And it is an exemplification of the practical rule—“Brethren, you have been called to liberty; only do not use liberty as an occasion for the flesh: but by love serve one another.” 589 On this principle, clergymen have been led to relinquish the amusement of shooting. Without attaching moral evil to this recreation, yet surely it does not exhibit the Minister in his proper Levitical habits. Would not the transition be deemed somewhat violent, to visit the sick and dying on the way home from shooting? Could we leave the dog and gun at the threshold, and expect to realize in the sick chamber the nearness of eternity in its unspeakable horrors, or its everlasting joys? Would not a shooting outfit repel rather than invite a tempted conscience, seeking spiritual counsel from our mouth; or
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an awakened soul, anxious for an answer to the infinitely momentous question—“What must I do to be saved?” These holy employments—which seem particularly to call for an unction from above, or to suppose a habitual frame of spiritual aspiration—carry to the mind so manifest an incongruity with such a recreation, that it is difficult to place its abandonment upon any less ground than of positive duty.
It may be asked—‘What virtue is there in abstaining from things indifferent?590 Why, if we are convinced of their innocence, may we not act according to our own convictions, rather than according to the superstitions of others?’ But “no man “—especially no Minister—“lives for himself.”591 The “strong ought to bear the infirmities of the weak, and not please themselves.”592 Will not an honest self-scrutiny detect a criminal fondness for pleasure? For what other principle could allow the habit of self-gratification at so serious a cost to the interests of others? In effect, to despise by our conduct, what appears to us as weakness, scrupulousness, or prejudice, is the way to confirm rather than cure the evil—while the sacredness of the Ministerial standard is lowered, with equal injury to ourselves, and to the dignity and blessing of our work.
The sum of what is offered for consideration is simply this—Whatever experience has proved to chill our fervour, to dissipate our mind, to divert our attention, or to occupy a large portion of our time or interest, is the “right eye,” that we are called to “pluck out and cast from us.” 593 Far be it from the Writer to advocate ascetic austerity. He would not render the bow useless by keeping it always bent. He would not forget that we are men as well as ministers; servants and not slaves.594 But do we not warn our people that the love of any created object, which interferes with our Saviour’s claims to supreme affection, ruins their hopes of salvation for eternity? And should we not remind ourselves that the attraction of the mind to any one subject of interest, diverting our mind from our consecrated employment, involves it in the positive guilt of unfaithfulness to our Master? It must bring a curse instead of a blessing upon our Ministry, and may well lead us to tremble for our ultimate safety. The devoted servant of God will find a measure of relaxation in turning from the more painful to the more soothing exercises of his work. Some total diversion will, however, occasionally be needed. And let
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him not suppose that his Master requires labour when both his body and spirits demand rest. A wise management of diversion will tend to strengthen, rather than enervate, the tone of his spiritual character, and the power of his Ministry.